by Ken Cayce
© Ken Cayce All rights reserved.
Copyright
Deuteronomy is one of the most significant books in the Old Testament.
Judging from the number of quotations or citations of Deuteronomy in the
New Testament, its influence has been extremely great. According to the
United Bible Societies' Greek New Testament, Deuteronomy is quoted or cited
195 times in the New Testament, exceeded only by references to Psalms,
Isaiah, Genesis, and Exodus, in that order. Based on the number of
manuscripts of the individual Old Testament books found among the Dead Sea
Scrolls, Deuteronomy was one of the five most influential works at Qumran
(thus far there are 27 manuscripts of Psalms, 24 of Deuteronomy, 18 of
Isaiah and 15 each of Genesis and Exodus). Three times Jesus found strength
in Deuteronomy to turn back Satan's tempting (Matt. 4:1-11; compare Deut.
6:13, 16; 8:3). When asked which commandment was greatest (Matt. 22:36-37),
He quoted (Deuteronomy 6:5) in reply. The entire Bible is the story of
covenant. (We affirm that central focus every time we refer to "Old
Testament" and "New Testament", which really mean "Old Covenant" and "New
Covenant"). In Deuteronomy, Moses was led by the Spirit of God to do
something new and wonderful to express this covenant: he followed a pattern
of international discourse between nations. We know about these treaty
forms today, especially from Hittite examples. In this case, the Lord was
viewed in the place of a great king; the people were viewed in the place of
vassal states.
Deuteronomy therefore contains an introduction to the covenant (1:1-5), historical background (1:6 - 4:3), covenant requirements (4:44 - 26:19), and curses and blessings (27:1 - 30:20). The final four chapters (31-34), are not part of the covenant formula but contain final matters associated with the end of Moses' leadership of Israel. Almost all of Deuteronomy is a series of sermons by Moses, not always chronological, and sometimes repetitious and overlapping. But overall, the book presents a clear, deeply heartfelt appeal to the new generation of Israelites to agree to acknowledge the Lord as their God, along with instruction in how to do so.
What it means | God's Love Restated
The themes of Deuteronomy are foundational to the entire message of the Old Testament:
Covenant: The Book of Deuteronomy restates God's love for Israel, the history of His provision for them, the benefits or blessings of walking in covenant with God, and the consequences for disobeying the stipulations of the covenant (see the summary in 28:1-68). Christians today live in a New Covenant relationship with God, based on the blood of Christ, a covenant written on the heart rather than on tables of stone (Jer. 31:33-34).
Choice : Throughout the history of God's relationship with humanity, choice has been integral. God chose Abraham and His descendants (10:15), and He appeals to Israel to choose Him in return (30:19). God clearly outlines the implications of choosing Him or not, so that, to borrow the apostle Paul's words "[We] are without excuse" (Rom. 1:20).
Love: It is easy to overlook the love that flows through the mechanics of covenant stipulations. Twenty-five times in Deuteronomy, love (both divine and human), is mentioned as the basis and evidence of God's relationship with Israel (7:7-13; 10:12-15; 30:16-20).
Faithfulness:
The faithfulness of God and the faithfulness of Moses illustrate the best
of divine and human love. God is a God of promises kept (2 Peter 1:4).
Indeed, it was the promises of God to the patriarchs that caused Him to be
longsuffering toward Israel and finally bring them to the Promised Land
(7:7-9).
Title: The English title "Deuteronomy" comes from the Greek Septuagint (LXX) mistranslation of "copy of this law" (in 17:18), as "second law", which was rendered Deuteronomium in the Latin version (Vulgate). The Hebrew title of the book is translated "These are the words", from the first two Hebrew words of the book. The Hebrew title is a better description of the book since it is not a "second law", but rather the record of Moses' words of explanation concerning the law. Deuteronomy completes the five-part literary unit called the Pentateuch.
Deuteronomy is also a treasure chest of theological concepts that have influenced the religious thought and life of ancient Israel, Jews, and Christians down through the ages. These concepts include:
1. The concept of creed; Deuteronomy 6:4-5 is the "creed" of Israel, known as the Shema ("Hear"). The words were to be upon the hearts of the Israelites, who were to teach them diligently to their children. The words were to be bound "for a sign" on the hand and "as frontlets" between the eyes. They were to be written on the doorposts of the house and on the gates. Jesus took the words of 6:5 as the first and greatest commandment (Matt. 22:37).
2. The concept of the God "who acts" permeates the book. The historical acts of Yahweh became a basic part of the book's viewpoint, particularly as these acts relate to the claims Yahweh makes on the Israelites, both at the moment and after they entered the Land of Promise. Moses reminds them of "what the LORD did because of Baal-peor" (4:3), which is to instruct future behavior in the Promised Land (verse 5).
3. The "election" of Israel is based in the call of Abraham (Gen. 12:1-3; 15:1-6), where God's promise is directed to the "seed" or descendants of Abraham. The word most often used to set forth the doctrine of election in the Old Testament is the verb (bachar), "to choose". It occurs quite requently in Deuteronomy (30 times).
4. Another major thought is that of the "covenant relationship". A people redeemed from slavery and bound to their God by a covenant needed some guidelines for a happy life in fellowship with God and with one another The Sinai covenant was cast in the shape of an ancient Near Eastern treaty that listed obligations laid on the vassal (Israel), by the great King (Yahweh). These were the natural consequence of the King's protection and care for His vassal.
5. Another concept, that of "sin", is expressed in Deuteronomy in a unique way, in that it is seen against the background of the covenant relationship. The redemptive act by which the Lord brought the Israelites out of Egypt is mentioned in connection with the commandments (6:20-25). The obligation of the Israelites to keep and do His ordinances stemmed from the fact that they were chosen to be His possession (7:6). When they entered the land, they were to remember these facts and keep His commandments (8:1-10). However, they were in danger of forgetting this relationship and turning to other gods (verses 11-18), for which they would "surely perish" (verse 19). Loving God and keeping His commandments are set side by side (11:13), and blessing in the land is to follow from such obedience (verses 8-12). Disobedience would bring the withholding of blessing.
Historical Setting: Like Leviticus, Deuteronomy contains much legal detail, but with an emphasis to the people rather than the priests. As Moses called the second generation of Israel to trust the Lord, and be obedient to His covenant made at Horeb (Sinai), he illustrated his point with references to Israel's past history. He reminded Israel of her rebellion against the Lord at Horeb (9:7 - 10:1), and at Kadesh (1:26-46), which brought devastating consequences. He also reminded her of the Lord's faithfulness in giving victory over her enemies (2:24 - 3:11; 29:2, 7-8). Most importantly, Moses called the people to take the land that God had promised by oath to their forefathers Abraham, Isaac and Jacob (1:8; 6:10; 9:5; 29:13; 30:20; 34:4; compare Gen. 15:18-21; 26:3-5; 35:12). Moses not only looked back, he also looked ahead and saw that Israel's future failure to obey God would lead to her being scattered among the nations before the fulfillment of His oath to the patriarchs would be completed (4:25-31; 29:22 - 30:10; 31:26-29).
The book of Deuteronomy, along with Psalms and Isaiah, reveals much about
the attributes of God. Thus, it is directly quoted over 40 times in the New
Testament (exceeded only by Psalms and Isaiah), with many more allusions to
its content. Deuteronomy reveals that the Lord is the only God (4:39; 6:4),
and that He is jealous (4:24), faithful (7:9), loving (7:13), merciful
(4:31), yet angered by sin (6:15). This is the God who called Israel to
Himself. Over 250 times, Moses repeated the phrase, "the Lord your God" to
Israel. Israel was called to obey (28:2), fear (10:12), and serve (10:12),
her God by walking in His ways and keeping His commandments (10:12-13). By
obeying Him, the people of Israel would receive His blessings (28:1-14).
Obedience and the pursuit of personal holiness is always based upon the
character of God. Because of who He is, His people are to be holy (compare
7:6-11; 8:6, 11, 18; 10:12, 16-17; 11:13; 13:3-4; 14:1-2).
For 38 years after they had refused to enter Canaan, the Israelites remained in the wilderness of Paran and at Kadesh-barnea, until the old generation died off. Then they resumed their journey by a long detour around Edom. Finally, they were encamped in Moab, awaiting final instructions to go over and possess the land God had promised to their fathers. It was a most exciting and momentous occasion.
According to the Book of Deuteronomy, Moses took this occasion to deliver three addresses to the people of Israel, all of them farewell addresses, because he had been told that he could not enter the land with the people. The substance of the addresses is found in Deuteronomy, with the first being delivered "on this side Jordan, in the land of Moab" (1:5). The second one, if the words of 4:44-49 are intended as a heading for the second portion and not as a summary of the first, was given "on this side Jordan, in the valley over against Beth-peor, in the land of Sihon king of the Amorites" (4:46). The third was simply "in the land of Moab" (29:1). Quite possibly the same location is intended for all three messages.
Authorship: Moses has been traditionally recognized as the author of Deuteronomy, since the book itself testifies that Moses wrote it (1:1, 5; 31:9, 22, 24). Both the Old Testament (1 Kings 2:3; 8:53; 2 Kings 14:6; 18:12), and the New Testament (Acts 3:22-23; Rom. 10:19), support the claim of Mosaic authorship. While (Deut. 32:48 - 34:12), was added after Moses' death (probably by Joshua), the rest of the book came from Moses' hand just before his death in 1405 B.C. The majority of the book is comprised of farewell speeches that the 120 year old Moses gave to Israel, beginning on the first day of the 11th month of the 40th year after the Exodus from Egypt (1:3). These speeches can be dated Jan. - Feb., 1405 B.C. In the last few weeks of Moses' life, he committed these speeches to writing and gave them to the priests and elders for the coming generations of Israel (31:9, 24-26).
On conservative presuppositions, a very strong case for the Mosaic authorship of Deuteronomy can be established. By the test of agreement with known historical conditions, and by careful literary analysis, it is possible to demonstrate the only pre-Davidic period can successfully be reconciled with the data of the Hebrew text. In fact, the unity and authenticity of the book as a Mosaic product are confirmed by the remarkable conformity of its structure of that of the suzerainty (overlordship) type of covenant or treaty in its classic, mid-second millennium B.C. form. Actually (Deuteronomy 31:9 and 24), state that Moses wrote, as well as spoke, "the words of this law". Joshua, or some theocratic officer, in all likelihood, completed the document by recording Moses' death (chapter 34), and probably Moses' witness song (chapter 34), and testament (chapter 33).
Background and Setting:
Like Leviticus, Deuteronomy does not advance historically, but takes place
entirely in one location over about one month of time (compare Deut. 1:3
and 34:8 with Joshua 5:6-12). Israel was encamped in the central rift
valley to the east of the Jordan River (Deut. 1:1). This location was
referred to in (Num. 36:13), as "the plains of Moab", an area north of the
Arnon River across the Jordan River from Jericho. It had been almost 40
years since the Israelites had exited Egypt.
The book of Deuteronomy concentrates on events that took place in the final weeks of Moses' life. The major event was the verbal communication of divine revelation from Moses to the people of Israel (1:1 - 30:20; 31:30 - 32:47; 33:1-29). The only other events recorded were:
1. Moses' recording the law in a book and his commissioning of Joshua as the new leader (31:1-29);
2. Moses' viewing of the land of Canaan from Mt. Nebo (32:48-52; 34:1-4); and
3. His death (34:5-12).
The original recipients of Deuteronomy, both in its verbal and written
presentations, were the second generation of the nation of Israel. All of
that generation from 40 to 60 years of age (except Joshua and Caleb, who
were older), had been born and reared in the wilderness. Together, they
comprised the generation that was on the verge of conquering the land of
Canaan under Joshua, 40 years after the
The book of Deuteronomy was the fifth book penned by Moses. It is the fifth book of the Pentateuch. Deuteronomy is taken from 2 Greek words. Deuterous means second. Nomos means law. This is a stating of the law the second time. It is not exactly like the law stated in Leviticus, but is giving a practical use of the law, now that they are entering the Promised Land. In the last book, we saw the older generation of the Israelites die in the wilderness. This takes place at the end of the 40 years of wandering. Moses will expound the law to the new generation. Obedience to the LORD and His law is stressed. They must remember the deliverance of Israel from Egypt. They must, also, remember the mistakes their parents made, and not make them again. This is actually a book on the blessings they will receive, if they obey the LORD, or the curses that will be theirs, if they do not obey the LORD.
Verses 1-5: "These be the words": These verses form a preamble to the entire book, much like that of preambles in ancient Near Eastern treaties. In this case, they are the words of Moses (compare Exodus 20:2a). They identify the suzerain or "great king" in terms to inspire awe and fear. "Horeb" is another name for Mount Sinai (Exodus 3:1, 12; compare Exodus 19:1). The journey would normally have taken 11 days, but it has taken them almost 40 years! "Kadesh-barnea" was the place where rebellion seized the camp and they refused to enter the Promised Land (Num. chapters 13 and 14). Verse 4 relates some victories which had been granted by God supernaturally, and thus anticipates further victories in the future (2:26-37) over Sihon and (3:1-22 over Og). "Declare" has the sense of making something absolutely clear or plain. The same verb is used (in 27:8), to indicate the clarity or legibility with which the words of the law were to be inscribed in stone (Hab. 2:2). "On this side Jordan": "East of the Jordan" or "across" occurs 18 times in Deuteronomy and Joshua. It refers 12 times to the eastern and 6 times to the western side of the Jordan. "Law" comes from the word meaning "to direct", "to teach", and so is rendered "instruction" (Torah). Here it refers to the discourses that follow, the exposition and application of God's Word to the people.
Verses 1-8: Moses spake to the people all the Lord had given him in commandment. Horeb was but eleven days distant from Kadesh-barnea. This was to remind them that their own bad conduct had occasioned their tedious wanderings; that they might the more readily understand the advantages of obedience. They must now go forward. Though God brings his people into trouble and affliction, he knows when they have been tried long enough. When God commands us to go forward in our Christian course, he sets the heavenly Canaan before us for our encouragement.
Deuteronomy 1:1 These [be] the words which Moses spake unto all Israel on this side Jordan in the wilderness, in the plain over against the Red [sea], between Paran, and Tophel, and Laban, and Hazeroth, and Dizahab.
These opening "words which Moses spake unto all Israel" form an "inclusion" (a frame), of sorts with the words at the end of the book, "Israel ... and did as the Lord commanded Moses" (34:9). The Lord established a relationship of grace with the people of Israel, using an international treaty format to prepare the world and His people for His salvation plan.
"The words which Moses spake": Almost all of Deuteronomy consists of speeches given by Moses at the end of his life. (According to verse 3), Moses acted upon the authority of God since his inspired words were in accordance with the commandments that God had given.
"Unto all Israel": This expression is used 12 times in this book and emphasizes the unity of Israel, and the universal applications of these words.
Most of the areas named (in 1:1), is not known with certainty, although they may have been along Israel's route north from the Gulf of Aqabah (compare Num. chapter 33). The plain referred to is the large rift valley that extends from the Sea of Galilee in the north to the Gulf of Aqabah in the south. Israel was encamped to the east of the Jordan River in this valley.
This is giving the location of this nearly three million people, who are poised to go into the Promised Land. This is one of the last things that Moses does. He wants this generation to fully understand the law of God. This says he gave the message to all the people, not just the elders. These laws are for all the people. This is before they cross over Jordan to the Promised Land. They were between the Red Sea and the place where they will cross over Jordan. We dealt with all of these places in our book on Numbers.
Deuteronomy 1:2 "([There are] eleven days' [journey] from Horeb by the way of mount Seir unto Kadesh-barnea.)"
The 11-day journey took Israel nearly 40 years to complete because of their disobedience (Num. chapters 13 and 14). "Horeb" is another name for Mount Sinai (4:10, 15; Exodus 3:1), where God revealed His glory and gave the law.
"Eleven days' journey": The distance from Horeb to Kadesh-Barnea was about 150 miles. Kadesh was on the southern border of the Promised Land. This trip took 11 days on foot, but for Israel lasted 38 more years.
"Horeb": The usual name in Deuteronomy for Mt. Sinai means "desolation", a fitting name since the area around Sinai is barren and uninviting.
"Mount Seir": South of the Dead Sea in Edom.
The journey to the Promised Land was just a very short journey. Their unfaithfulness caused the 40-year delay. Kadesh-barnea was the place where they would camp, just before entering the Promised Land.
Deuteronomy 1:3 "And it came to pass in the fortieth year, in the eleventh month, on the first [day] of the month, [that] Moses spake unto the children of Israel, according unto all that the LORD had given him in commandment unto them;"
"The fortieth year": The 40 th year after the Exodus from Egypt. The years of divine judgment (Num. 14:33-34) were ending.
"The eleventh month": Jan. - Feb, 1405 B.C. Numbers chapters 20-36 records the events of the 40 th year.
Forty years have passed. Their wandering is over. The eleventh month is very similar to our February. The message coming from Moses' mouth for these people is actually the message of the LORD.
Deuteronomy 1:4 "After he had slain Sihon the king of the Amorites, which dwelt in Heshbon, and Og the king of Bashan, which dwelt at Astaroth in Edrei:"
"Sihon ... Og": The two kings of the Amorites whom the Jews defeated in Transjordan (see 2:24 to 3:11; Num. 21:21-35).
Moses knew before the battle with the Amorites, that he would not enter the Promised Land. The latter chapters of the book of Numbers tell of this little matter of these evil kings being dealt with before Moses died. Og and Sihon had planned to stop the Israelites from entering the Promised Land. Israel, commanded of God, destroyed them both. Astaroth and Edrei were places where the evil kings resided.
Verses 1-5 to 4:43: Theses verses are mainly Moses' first speech. Moses introduced his explanation of the law with a call to enter the land of Canaan (verses 6-8), which had been promised by the Abrahamic Covenant from God (compare Gen. 15:18-21). Throughout this book he refers to that covenant promise (1:35; 4:31; 6:10, 18, 23; 7:8, 12; 8:1, 18; 9:5; 10:11; 11:9, 21; 13:17; 19:8; 26:3, 15; 27:3, 28:11; 29:13; 30:20; 31:7, 20-23; 34:4). He then gave a historical review of God's gracious acts (1:9 - 3:29), and a call to Israel for obedience to the covenant given to them by the Lord at Sinai (4:1-40). This introductory section ends with a brief narrative recounting the appointment of the 3 cities of refuge east of the Jordan (4:41-43).
Deuteronomy 1:5 "On this side Jordan, in the land of Moab, began Moses to declare this law, saying,"
Moses explains the "law" that God had already given them in the Books of Genesis through Numbers. In fact, Deuteronomy means "the second [giving of] the law". Those who heard the "first law" were now dead, so God's law was specifically addressed to the new generation; there would be no excuse for ignorance or disobedience.
"Declare": To make clear, distinct, or plain. The purpose of the book was to make the sense and purpose of the law clear to the people as they entered the Land. It was to be their guide to the law while living in the Land. Moses did not review what happened at Horeb (Sinai), which is recorded by him in Exodus, Leviticus and Numbers (compare Exodus 20:1 - Num. 10:10), but rather gave Israel instruction in how to walk with God and how to fulfill God's will in the Land and be blessed.
Moses will not cross over Jordan, so the law was to be given to the people by him before they entered the Promised Land. They are in the plains of Moab, when Moses gives them the law. They are near Jericho.
Deuteronomy 1:6 "The LORD our God spake unto us in Horeb, saying, Ye have dwelt long enough in this mount:"
This verse begins the historical prologue which extends through (4:43). The historical prologue in the ancient Near Eastern treaties (and in Deuteronomy and Exodus), surveys the "great King's" relationship, and especially his benefactions, to the vassal king (God and Israel). So in Deuteronomy the covenant tradition of promise, from Abraham to Moses, is rehearsed. Then there is the experience of observing God in history, working out the events of the promise (1:6 to 3:29).
The LORD is speaking of Jehovah. The LORD speaking to the people shows that they are His people, and He is their God. The Israelites had remained at Horeb about a year. The following is part of the covenant God made with Israel.
Exodus 19:5-6 "Now therefore, if ye will obey my voice indeed, and keep my covenant, then ye shall be a peculiar treasure unto me above all people: for all the earth [is] mine:" "And ye shall be unto me a kingdom of priests, and a holy nation. These [are] the words which thou shalt speak unto the children of Israel."
We will see in the following Scripture, that Israel agreed to the covenant.
Exodus 19:8 "And all the people answered together, and said, All that the LORD hath spoken we will do. And Moses returned the words of the people unto the LORD."
Horeb is the name of a range of mountains, of which Sinai is one of the summits. This is the place they received the Ten Commandments from God. Horeb was also, the place of the Rock which gushed forth water. It would be advantageous to read the whole 19th and 20th chapter of Exodus on this subject.
Deuteronomy 1:7 "Turn you, and take your journey, and go to the mount of the Amorites, and unto all [the places] nigh thereunto, in the plain, in the hills, and in the vale, and in the south, and by the sea side, to the land of the Canaanites, and unto Lebanon, unto the great river, the river Euphrates."
"The land" (see verse 8), which the Lord set before Israel to go in and possess was clearly described (in verse 7). The hill country of the Amorites referred to the mountainous territory west of the Dead Sea. The Aqabah was the land in the rift valley from the Sea of Galilee in the north to the Dead Sea in the south. The hill country referred to the hills that run through the center of the Land north and south. These hills are to the west of the Sea of Galilee and the Jordan River. The lowland referred to the low rolling hills that sloped toward the Mediterranean coast (Shephelah). The Negev described the dry wasteland stretching southward from Beer-sheba to the wilderness. The seacoast referred to the land along the Mediterranean Sea. The boundaries of the Land of the Canaanites were given (in Num. 34:1-15). Lebanon to the north marked the northwestern boundary on the coast. The northeast boundary of the Land was the Euphrates River. Compare Num. 34:1-12).
Lebanon was the furthest point on one side, and the lands this is speaking of are near the entrance of the land near Jericho.
Deuteronomy 1:8 "Behold, I have set the land before you: go in and possess the land which the LORD sware unto your fathers, Abraham, Isaac, and Jacob, to give unto them and to their seed after them."
The patriarchal promises to Abraham, Isaac, and Jacob: God chose Abraham, and then promised him a land, posterity and that he would be a blessing (Gen. 12:1-3). Note its use (in Deut. 1:35; 4:31; 6:10, 18, 23; 7:8, 12; 8:1, 18; 9:5; 10:11; 11:9, 21; 13:17; 19:8; 26:3, 15; 28:11; 29:13; 30:20; 31:7, 20-21, 23; 34:4). All of these references to the land are based on God's grace, "which the Lord sware unto your fathers".
"The LORD sware": God's command to take possession of this Land by conquest was based upon the promise of the Land that had been given in a covenant to Abraham (Gen. 15:18-21) and reiterated to Isaac and Jacob (Gen. 26:3-5; 28:13-15; 35:12). These 3 patriarchs are mentioned 7 times (in Deut. 1:8; 6:10; 9:5, 27; 29:13; 30:20 and 34:4). The Lord sealed His promise to the patriarchs with an oath (swore), indicating that He would never change His plan (compare Psalm 110:4).
This is the same land that their fathers had spied out, and decided they could not take. The LORD tells them to go into the land and take it for their own. This is the land the LORD had promised Abraham, and in turn, Isaac, and Jacob.
Genesis 13:14-15 "And the LORD said unto Abram, after that Lot was separated from him, Lift up now thine eyes, and look from the place where thou art northward, and southward, and eastward, and westward:" "For all the land which thou seest, to thee will I give it, and to thy seed for ever."
Verses 9-18: Moses reminds the people of the happy constitution of their government, which might make them all safe and easy, if it was not their own fault. He owns the fulfilment of God's promise to Abraham, and prays for the further accomplishment of it. We are not destitute in the power and goodness of God; why should we be destitute in our own faith and hope? Good laws were given to the Israelites, and good men were to see to the execution of them, which showed God's goodness to them, and the care of Moses (see notes on Exodus chapter 18 for the background).
Deuteronomy 1:9 "And I spake unto you at that time, saying, I am not able to bear you myself alone:"
About that time; for it was after the rock in Horeb was smitten, and before they encamped at Mount Sinai, that Jethro gave the advice which Moses took, and proceeded on it, as here related. (see Exodus 18:1).
"Saying, I am not able to bear you myself alone": To rule and govern them, judge and determine matters between them. Jethro suggested this to Moses, and he took the hint, and was conscious to himself that it was too much for him, and so declared it to the people, though it is not before recorded (see Exodus 18:18).
It appears from this, that Moses had spoken to their fathers, when they decided to send the spies into the land.
Deuteronomy 1:10 "The LORD your God hath multiplied you, and, behold, ye [are] this day as the stars of heaven for multitude."
"The stars of heaven": The Lord had promised Abraham that his descendants would be as numerous as the stars in the sky (see Gen. 15:5; 22:17). The nation's growth proved both God's intention and ability to fulfill His original promises to Abraham.
The "multitude" fulfilled the promises of (Genesis 15:5 and 22:17).
God's promise to them was fulfilled in the fact, that they were a large number compared to the number of stars in heaven.
Genesis 15:5 "And he brought him forth abroad, and said, Look now toward heaven, and tell the stars, if thou be able to number them: and he said unto him, So shall thy seed be."
Deuteronomy 1:11 "(The LORD God of your fathers make you a thousand times so many more as ye [are], and bless you, as he hath promised you!)"
"Of your fathers" emphasizes the continuity of relationship, stressing the theme of the covenant with the patriarchs.
"A thousand times": A Semitic way of saying "an infinitely large number".
Moses is explaining to them that the near three million people they were now, is nothing to the amount they will increase to.
Genesis 22:17 "That in blessing I will bless thee, and in multiplying I will multiply thy seed as the stars of the heaven, and as the sand which [is] upon the sea shore; and thy seed shall possess the gate of his enemies;"
Verses 12-18: This relates to (Exodus 18:13-27). The necessary organization of the Israelites was dictated by God's blessing the people and multiplying them, so he includes this portion of their history.
Deuteronomy 1:12 "How can I myself alone bear your cumbrance, and your burden, and your strife?"
His meaning is, that he could not hear and try all their causes, and determine all their law suits, and decide the strifes and controversies which arose between them. It was too heavy for him, and brought too much trouble and encumbrance upon him.
"Cumbrance" means burden or trouble. The troubles that came on Moses as their leader had been tremendous. It was almost more than one man could bear.
Deuteronomy 1:13 "Take you wise men, and understanding, and known among your tribes, and I will make them rulers over you."
"Take ... wise men": The fulfillment of God's promise to give to Abraham such a large posterity created a problem for Moses. The nation had become too large for Moses to govern effectively. The solution was the appointment by Moses of men to help him lead the people (see Exodus 18:13-27). These men were to be:
(1) Wise, men who knew how to apply their knowledge;
(2) Discerning, those who had understanding and so were able to judge; and
(3) Experienced, knowledgeable and respected (compare Exodus 18:21).
These are the men that are to take on the tremendous task that Moses had endured by himself. These men will be their leaders. Jethro has advised Moses to do this, to help him bear the load. The people themselves, decide who their leaders are.
Deuteronomy 1:14 "And ye answered me, and said, The thing which thou hast spoken [is] good [for us] to do."
As the speech of Moses to the people is not expressed before, so neither this answer of theirs to him.
"The thing which thou hast spoken is good for us to do": To look out for and present persons to him as before described. This they saw was for their own good and profit, as well as for the ease of Moses, and therefore readily agreed to it.
This greatly pleased the people, because they had not liked many of the decisions Moses had made.
Deuteronomy 1:15 "So I took the chief of your tribes, wise men, and known, and made them heads over you, captains over thousands, and captains over hundreds, and captains over fifties, and captains over tens, and officers among your tribes."
The principal persons among them, that were remarkable and well known for their wisdom and understanding, whom the people presented to him.
"And made them heads over you": Rulers of them, as follows.
"Captains over thousands, and captains over hundreds, and captains over fifties, and captains over tens" (see Exodus 18:21).
"And officers among your tribes": Which Jarchi interprets of such that bind malefactors and scourge them, according to the decree of the judges, even the executioners of justice. And so the Jews commonly understand them to be, though some have thought they were judges also.
It appears, each tribe chose their own leaders. Moses approved their choices and set them over hundreds, or thousands as their ability warranted.
Deuteronomy 1:16 "And I charged your judges at that time, saying, Hear [the causes] between your brethren, and judge righteously between [every] man and his brother, and the stranger [that is] with him."
When they were appointed and constituted, even the heads and rulers before spoken of. This charge is also new, and not recorded before.
"Saying, hear the causes between your brethren": Hear both sides, and all that each of them have to say. Not suffer one to say all he has to say, and oblige the other to cut his words short, as the Targum of Jonathan paraphrases it. But give them leave and time to tell their case, and give the best evidence they can of it.
"And judge righteously": Impartially, just as the case really appears to be, and according to the evidence given.
"Between every man and his brother": Between an Israelite and an Israelite.
"And the stranger that is with him": Between an Israelite and proselyte, whether a proselyte of the gate, or of righteousness; the same justice was to be done to them as to an Israelite.
The judges of these people were to judge them on most matters. The only time something was to be settled by Moses, was if it were of great magnitude. These judges were like the lower court of our day, and Moses was like the higher court.
Deuteronomy 1:17 "Ye shall not respect persons in judgment; [but] ye shall hear the small as well as the great; ye shall not be afraid of the face of man; for the judgment [is] God's: and the cause that is too hard for you, bring [it] unto me, and I will hear it."
The call not to "respect persons in judgment" is one of many warnings against discrimination in the Old Testament (10:17; 16:19; Lev. 19:15; Prov. 24:23; 28:21). These warnings are reiterated in the New Testament (Rom. 2:11; James 2:1-13).
These judges were responsible to God for the decisions they made. They were to judge the rich and the poor in the same manner. They were not to respect the person, because of his wealth or position. The major things they could not decide, they brought to Moses. This would take the trivial problems off Moses.
Deuteronomy 1:18 "And I commanded you at that time all the things which ye should do."
There really was no question what they were to do. God had given commandment covering every aspect of their lives.
Verses 19-46: This section relates events at Kadesh-barnea. Moses reminds the Israelites of their march from Horeb to Kadesh-barnea, through that great and terrible wilderness. He shows how near they were to a happy settlement in Canaan. It will aggravate the eternal ruin of hypocrites, that they were not far from the kingdom of God. As if it were not enough that they were sure of their God before them, they would send men before them. Never any looked into the Holy Land, but they must own it to be a good land. And was there any cause to distrust this God? An unbelieving heart was at the bottom of all this. All disobedience to God's laws, and distrust of his power and goodness, flow from disbelief of his word, as all true obedience springs from faith. It is profitable for us to divide our past lives into distinct periods. To give thanks to God for the mercies we have received in each, to confess and seek the forgiveness of all the sins we can remember. And thus to renew our acceptance of God's salvation, and our surrender of ourselves to his service. Our own plans seldom avail to good purpose. While courage in the exercise of faith, and in the path of duty, enables the believer to follow the Lord fully. To disregard all that opposes, to triumph over all opposition, and to take firm hold upon the promised blessings.
Verses 19-21: "fear not, neither be discouraged" recalls encouragement given to the first generation. Fear that dominates a person's life may keep him or her from experiencing God's plan (see notes on Num. 10:11 to 12:16 for the background).
Deuteronomy 1:19 "And when we departed from Horeb, we went through all that great and terrible wilderness, which ye saw by the way of the mountain of the Amorites, as the LORD our God commanded us; and we came to Kadesh-barnea."
As the Lord commanded them to do, when they were obedient.
"We went through all the great and terrible wilderness": The wilderness of Paran, called "great", it reaching from Mount Sinai to Kadesh-barnea, eleven days' journey, as Adrichomius relates. And "terrible", being so hard and dry as not to be ploughed nor sown, and presented to the sight something terrible and horrible, even the very image of death. To which may be added the fiery serpents and scorpions it abounded with (Deut. 8:15).
"Which ye saw by the way of the mountain of the Amorites": That is, in the way that led to the mountain.
"As the Lord our God commanded us": To depart from Horeb, and take a tour through the wilderness towards the said mountain.
"And we came to Kadesh-barnea": Having stayed a month by the way at Kibroth-hattaavah, where they lusted after flesh. And seven days at Hazeroth, where Miriam was shut out of the camp for leprosy during that time.
This is speaking of that nearly 40 years of wanderings, where there was very little grass for the animals, and very little water. This could easily be called a desert land. God fed them miraculously, and when they were out of water, He provided water. The terribleness of this journey had to do with the hardships they endured. We must remember, they would not have had these hardships had they been obedient to God.
Deuteronomy 1:20 "And I said unto you, Ye are come unto the mountain of the Amorites, which the LORD our God doth give unto us."
Which was inhabited by them, and was one of the seven nations the Israelites were to destroy, and possess their land. And which lay on the southern part of the land of Canaan.
"Which the Lord our God doth give unto us": Not the mountain only, but the whole country of that people. And even all the land of Canaan.
This was a welcome relief from the desert land they had endured. Notice the statement, "The LORD our God". As long as they remember He is their God and obey His commandments, they will be blessed of the LORD. They get in trouble, when they do not have faith and turn from God.
Deuteronomy Chapter 1
1. Who penned the book of Deuteronomy?
2. Explain the name.
3. This is stating the _________ the __________ time.
4. Why is the law being stated again?
5. What is stressed by Moses to these people?
6. What must they remember?
7. Where did Moses speak this from?
8. Who was the law given to?
9. How many days' journey is it from Horeb to Kadesh-barnea?
10. Why was there the 40-year delay?
11. How many miles between Horeb and Kadesh-barnea are there?
12. Verse 3 says, Moses spoke to them when?
13. Their eleventh month is similar to our ___________.
14. Who had they slain to get this far?
15. Where do we read more detail about the war with these two kings?
16. Where are they, when Moses gives the law?
17. LORD in verse 6, is who?
18. What special things happened at Horeb, or mount Sinai?
19. What city were they near?
20. God had sworn to __________, __________, and ___________ that this Promised Land would be their descendant's?
21. How many were they for multitude?
22. The LORD God of your fathers make you a _____________ times so many more as you are.
23. What does "cumbrance" mean?
24. Who advised Moses to get some help?
25. Who decided who the leaders were?
26. Who were made heads over the people?
27. How were they to judge?
28. The judges were like the ________ court of our day.
29. Who would decide the major things?
30. The great and terrible wilderness was actually a ___________.
31. What statement in verse 20, must we take note of?
Deuteronomy 1:21 "Behold, the LORD thy God hath set the land before thee: go up [and] possess [it], as the LORD God of thy fathers hath said unto thee; fear not, neither be discouraged."
"Go up and possess it" is the characteristic phrase relating to the Hebrew entry into the Promised Land. Israel's enemies will not be able to resist the invasion (7:2). The verb possess means "to subdue", "take possession of", "dispossess", and occurs 52 times in Deuteronomy.
We see the beginning of the account of their father's failure to possess the land. The commandment from the beginning had been for them to go in and possess the land. They were to have faith in the LORD enough that they would not fear.
Verses 22-46 (see notes on Num. chapters 13 and 14 for the background).
Deuteronomy 1:22 "And ye came near unto me every one of you, and said, We will send men before us, and they shall search us out the land, and bring us word again by what way we must go up, and into what cities we shall come."
"We will send men before us": When challenged by Moses to take the Land (verses 20-21), the people requested that spies by sent first. Moses, it seems, took their request to the Lord, who also approved their plan and commanded Moses to appoint the spies (Num. 13:1-2). Thus, Moses selected 12 men who went to see what the Land was like (Num. 13:17-20).
They had influenced Moses into allowing them to go and search out the land, to make sure they could take it. This is a sin, because the LORD had told them to take the land. This showed lack of faith in the Word of the LORD. It is as if they were questioning the wisdom of God.
Deuteronomy 1:23 "And the saying pleased me well: and I took twelve men of you, one of a tribe:"
Taking it to be a rational and prudent scheme, not imagining it was the effect of fear and distrust.
And I took twelve men of you out of a tribe": Whose names are given in (Num. 13:4).
Twelve is a representative number of the whole. These twelve represented the twelve tribes of Israel. Moses agreed to this plan, even though it was not the LORD's commandment.
Deuteronomy 1:24 "And they turned and went up into the mountain, and came unto the valley of Eshcol, and searched it out."
As they were ordered and directed by Moses (Num. 13:17).
"And came unto the valley of Eshcol": So called from the cluster of grapes they cut down there, as they returned.
"And searched it out. The whole land, and so were capable of giving a particular account of it.
The spies went by this route.
Deuteronomy 1:25 "And they took of the fruit of the land in their hands, and brought [it] down unto us, and brought us word again, and said, [It is] a good land which the LORD our God doth give us."
Besides the cluster of grapes, which was carried between two men on a staff; even pomegranates and figs (Num. 13:23).
"And brought it down unto us": Who lay encamped at the bottom of the mountain.
"And brought us word again; what sort of a land it was.
"And said, it is a good land which the Lord our God doth give us": That is, Caleb and Joshua, two of the spies, said this, as the Targum of Jonathan expresses it, and so Jarchi. Yea, all of them agreed in this, and said at first that it was a land flowing with milk and honey (Num. 13:27).
The land was fertile, as the grapes they brought back proved. He had promised them it would be a land of milk and honey. It was even more than He had promised. It already had vineyards.
Verses 26-27: This passage recounts the events described in (Num. chapters 13 and 14). In failing to go into the Promised Land, the Israelites "rebelled against the commandment of the LORD" (Psalm 106:24-25). Since God has given His people everything they need to walk in faith, fear is nothing other than disobedience to Him and His principles. To dwell in fear is to live in sin, and it distorts God's purposes in individual lives.
Deuteronomy 1:26 "Notwithstanding ye would not go up, but rebelled against the commandment of the LORD your God:"
"But rebelled": Israel, at Kadesh-barnea, deliberately and defiantly refused to respond to God's command to take the Land (Num. 14:1-9).
Even though this land was everything God had promised, they became fearful and would not obey the LORD's command to go in. They feared people more than they feared the LORD.
Deuteronomy 1:27 "And ye murmured in your tents, and said, Because the LORD hated us, he hath brought us forth out of the land of Egypt, to deliver us into the hand of the Amorites, to destroy us."
"Ye murmured": Israel complained in their tents that the Lord hated them. They assumed the Lord brought them from Egypt to have them destroyed by the Amorites.
The murmuring was a continuous problem. This is the same as in (Numbers chapter 14 verse 1). Look at the actual complaint in the next two verses.
Numbers 14:2-3 "And all the children of Israel murmured against Moses and against Aaron: and the whole congregation said unto them, Would God that we had died in the land of Egypt! or would God we had died in this wilderness!" "And wherefore hath the LORD brought us unto this land, to fall by the sword, that our wives and our children should be a prey? were it not better for us to return into Egypt?"
Deuteronomy 1:28 "Whither shall we go up? our brethren have discouraged our heart, saying, The people [is] greater and taller than we; the cities [are] great and walled up to heaven; and moreover we have seen the sons of the Anakims there."
"The Anakims": Literally "sons of the Anakim", i.e. the Anakites were early inhabitants of Canaan described as "great and tall" (2:10, 21; 9:2; Num. 13:32-33). They were larger than the Israelites and were especially feared because of their military power.
Fear is the opposite of faith. Their fear of the people was greater than their faith in the LORD. It is difficult for me to believe that the LORD, who opened the Red Sea and destroyed Pharaoh's army, would be so under-rated here. They are looking with their physical eyes at a flesh people, and are afraid. God is the Almighty One. Why do they not trust Him?
Verses 29-33: The point of the "wilderness" experience was for the Israelites to bond with their Father. After generations of slavery under their tyrannical masters in Egypt, God wanted His children to learn what wondrous things transpire when His people follow Him. Instead, their fear caused them to disbelieve His promises (Heb. 3:9-10).
Deuteronomy 1:29 "Then I said unto you, Dread not, neither be afraid of them."
With such like words he had exhorted and encouraged them before the spies were sent, and he still uses the same, or stronger terms, notwithstanding the report that had been made of the gigantic stature and walled cities of the Canaanites. This speech of Moses, which is continued in the two following verses, is not recorded in (Num. 14:5). It is only there said, that Moses and Aaron fell on their faces, but no account is given of what was said by either of them.
Moses had tried to reassure them that they had nothing to fear, when the LORD was with them.
Deuteronomy 1:30 "The LORD your God which goeth before you, he shall fight for you, according to all that he did for you in Egypt before your eyes;"
In a pillar of cloud by day, and in a pillar of fire by night.
"He shall fight for you": Wherefore, though their enemies were greater and taller than they, yet their God was higher than the highest. And cities walled up to heaven would signify nothing to him, whose throne is in the heavens.
"According to all that he did for you in Egypt before your eyes": Which is observed to encourage their faith in God. For he that wrought such wonders in Egypt for them, which their eyes, at least some of them, and their fathers, however, had seen, what is it he cannot do?
The LORD had brought ten plagues on the Egyptians and their false gods to get them released. The LORD, without any loss of people at all, had defeated one of the largest and strongest armies of that day. The LORD had been present with them in the cloud by day, and the fire by night. They knew God was with them. Their fear was lack of faith.
Deuteronomy 1:31 "And in the wilderness, where thou hast seen how that the LORD thy God bare thee, as a man doth bear his son, in all the way that ye went, until ye came into this place."
God had "bare" Israel "as a man doth bear his son". Leading their steps, providing food, offering protection, and doing everything possible to nurture a trusting, loving relationship.
The LORD had not only delivered them from Egypt and led them through the wilderness, but had miraculously cared for their well-being. Their shoes did not wear out. God fed them with Manna from heaven, and gave them water from the Rock. He had cared for them personally. They were His people, and He wanted them to decide on their own to make Him their God.
Deuteronomy 1:32 "Yet in this thing ye did not believe the LORD your God,"
"Ye did not believe the LORD your God": The failure of the people to take the land at the beginning of their time in the wilderness was explained here in the same way as in (Num. 14:11). Israel did not take the Lord at His Word and, therefore, did not obey His command. The Israelites' lack of obedience is explained as the outcome of their lack of faith in the Lord.
Doubt and fear of the things they saw with their physical eyes, caused them to not have faith in the LORD in their hearts.
Deuteronomy 1:33 "Who went in the way before you, to search you out a place to pitch your tents [in], in fire by night, to show you by what way ye should go, and in a cloud by day."
"In fire ... a cloud": The cloud by day and the fire by night were the means of God's direction for Israel in the wilderness (Exodus 13:21; Num. 9:15-23). The Lord who guided Israel through the wandering journey was the same Lord who had already searched out a place for Israel in the Land. As He had directed them in the past, He would direct them also in the future.
The LORD was with them on a daily basis. He led them miraculously with His fire and smoke. It would have been a monumental task for them to travel with the near three million people in their company, if the Lord had not led them to each camping place. This desert had very little water. God knew where every drop was. This same fire stood between Pharaoh's army and the Israelites, until they could all cross the Red Sea. Their lack of faith astonishes me. It is like miracles we see today, and just take them for granted. The LORD is all powerful now, as He was then. It takes faith to please the LORD.
Deuteronomy 1:34 "And the LORD heard the voice of your words, and was wroth, and sware, saying,"
Of their murmurings against Moses and Aaron. And of their threatening's to them, Joshua and Caleb. And of their impious charge of hatred of them to God for bringing them out of Egypt. And of their rash wishes that they had died there or in the wilderness. And of their wicked scheme and proposal to make them a captain, and return to Egypt again.
"And was wroth, and sware; by his life, himself (see Num. 14:28), saying; as follows.
Their murmuring rose to the ears of the LORD. He was disappointed that His people did not trust Him. His wrath came up in His face.
Deuteronomy 1:35 "Surely there shall not one of these men of this evil generation see that good land, which I sware to give unto your fathers,"
Disobedience is costly. The adults of the Promised Land era were sentenced to a restless, nomadic life in the desert for nearly 40 years, waiting for the last of the forsaken Exodus "generation" to die (Num. 14:29; Heb. 3:16-19). When the final body was set at rest, the nation could finally claim its true home.
Their lack of faith in the LORD caused them to wander 38 more years in this wilderness, until the generation of doubters died. He would keep His Word that this land would be their Promised Land, but their children would be the ones to receive it.
"Caleb ... Joshua": They were excluded from this judgment because of exemplary faith and obedience (compare Num. chapter 24; Joshua 14:8-9).
Deuteronomy 1:36 "Save Caleb the son of Jephunneh; he shall see it, and to him will I give the land that he hath trodden upon, and to his children, because he hath wholly followed the LORD."
Enter into it, and enjoy it.
"And Joshua also": Who was the other spy with him, that brought a good report of the land (see Deut. 1:38).
"And to him will I give the land that he hath trodden upon, and to his children": Not the whole land of Canaan, but that part of it which he particularly came to and searched. And where the giants were, and he saw them, and notwithstanding was not intimidated by them, but encouraged the people to go up and possess it. And the part he came to particularly, and trod on, was Hebron (Num. 13:22). And which the Targum of Jonathan, Jarchi, and Aben Ezra, interpret of that; and this was what was given to him and his at the division of the land (Joshua 14:13).
"Because he hath wholly followed the Lord (see Num. 14:24).
As we discussed in the book of Numbers, Joshua and Caleb were the only two of the twelve spies who brought back a good report. God would allow them to live, and Caleb would receive of the land with His children. Joshua would not receive land, because he was of the Levitical tribe, but he would live and take Moses' place. The LORD always blesses the obedient.
Verses 37-38: The aged Moses preached a final series of sermons to the generation that was entering the Promised Land, poignantly recounting his 40 years of hard service. The Israelites had often discouraged him, so as he introduced his successor, Joshua. Moses said, Encourage him". One of the most helpful things a retiring minister or leader can do is appeal to the people to support his or her successor.
Deuteronomy 1:37 Also the LORD was angry with me for your sakes, saying, Thou also shalt not go in thither.
"The LORD was angry with me": Although his disobedience occurred almost 39 years after the failure of Israel at Kadesh (Num. 20:1-13), Moses included it here with Israel's disobedience to the Lord because his disobedience was of the same kind. Moses, like Israel, failed to honor the Word of the Lord and thus, in rebellion for self-glory, disobeyed God's clear command and struck the rock rather that speaking to it. Thus, he suffered the same result of God's anger and like Israel, was not allowed to go into the Land (Num. 20:12).
This is speaking of the anger of Moses at these people causing him to strike the Rock (symbolic of Jesus), the second time. God told Moses to speak to the Rock for water. Moses struck the Rock in anger at the people. The LORD did not let Moses enter the Promised Land.
Deuteronomy 1:38 "[But] Joshua the son of Nun, which standeth before thee, he shall go in thither: encourage him: for he shall cause Israel to inherit it."
His servant and minister, which this phrase is expressive of.
"He shall go in thither": Into the good land, instead of Moses, and as his successor, and who was to go before the children of Israel, and introduce them into it, as a type of Christ, who brings many sons to glory.
"Encourage him": With the promise of the divine Presence with him, and of success in subduing the Canaanites, and settling the people of Israel in their land. And so, we read that Moses did encourage him (Deut. 31:7).
"For he shall cause Israel to inherit it": Go before them as their captain, and lead them into it. Fight their battles for them, conquer their enemies, and divide the land by lot for an inheritance unto them. So the heavenly inheritance is not by the law of Moses, and the works of it, but by Joshua, or Jesus, the Savior, by his achievements, victories, and conquests.
Just as Moses led the children of Israel out of bondage in Egypt, Joshua will lead them into the Promised Land. The anointing of Moses has been transferred to Joshua at that time. The people must accept him and follow him. Joshua is the leader God has chosen for this task.
Deuteronomy 1:39 "Moreover your little ones, which ye said should be a prey, and your children, which in that day had no knowledge between good and evil, they shall go in thither, and unto them will I give it, and they shall possess it."
To the Amorites, into whose hands they expected to be delivered (Deut. 1:27; see Num. 14:3).
"And your children, which in that day had no knowledge between good and evil": Not being at years of understanding, and which is a common description of children. It is particularly expressed "in that day", for now they were the very persons Moses was directing his speech unto. And relating this history, it being thirty eight years ago when this affair was, so that now they were grown up to years of discretion.
"They shall go in thither, and unto them will I give it, and they shall possess it". The relation of which now might serve greatly to encourage their faith, as well as it would be a fulfilment of the promise of the land made unto Abraham, Isaac, and Jacob. Which was not made of none effect through the unbelief of the Israelites, whose carcasses fell in the wilderness, since their posterity was to enjoy it, and did.
Those who were under 20 years of age, when their fathers refused to take the Promised Land, will be the inheritors. These little ones had not been part of the decision to rebel against the LORD. They will receive the long awaited Promised Land. They had not chosen evil over good.
Deuteronomy 1:40 "But [as for] you, turn you, and take your journey into the wilderness by the way of the Red sea."
From the mountain of the Amorites, the border of the land of Canaan.
"And take your journey into the wilderness, by the way of the Red sea" (see Num. 14:25). Jarchi says this wilderness was by the side of the Red sea, to the south of Mount Seir, and divided between the Red sea and the mount. So that now they drew to the side of the sea, and compassed Mount Seir, all the south of it, from west to east.
Moses is retelling the outcome of those who failed to obey God's commands to go into the Promised Land. They were punished by sending them back into the wilderness, until they died off.
Verses 41-45: Israel's further defiance of the Lord's command was shown by their presumption in seeking to go into the Land after God said they should not. This time they rebelled by attempting to go in and conquer the Land, only to be chased back by the Amorites. The Lords showed His displeasure by not helping them or sympathizing with their defeat, and for that generation there was no escape from death in the desert during the next 38 years (compare Num. chapters 15 to 19).
Deuteronomy 1:41 "Then ye answered and said unto me, We have sinned against the LORD, we will go up and fight, according to all that the LORD our God commanded us. And when ye had girded on every man his weapons of war, ye were ready to go up into the hill."
Not being willing to go into the wilderness again, though they wished they had died in it. Nor to go the way of the Red sea, which was their way back again to Egypt, though they had been for appointing a captain, and returning thither. But now they repented of what they had said and done.
"We have sinned against the Lord": By murmuring against his servants, and disobeying his commands.
"We will go up and fight according to all that the Lord our God hath commanded us": Which is more than they were bid to do. They were only ordered to go up and possess the land, and it was promised them the Lord would fight for them.
"And when ye had girded on every man his weapon": His sword upon his thigh. A large number of them, for all of them were not so disposed, though many were.
"Ye were ready to go unto the hill; Rather, perhaps, "ye made light of going up." I. e. "ye were ready to attempt it as a trifling undertaking." (Deut. 1:43), shows the issue of this spirit in action.
As soon as they had heard that God was angry with them, they repented and decided to go into the Promised Land. They had rather fight, than be banished back to the wilderness. It is too late. God will not help them in battle now.
Deuteronomy 1:42 "And the LORD said unto me, Say unto them, Go not up, neither fight; for I [am] not among you; lest ye be smitten before your enemies."
When the people had armed themselves, and were in motion, or ready to set forward to ascend the hill.
"Say unto them, go not up, neither fight": Neither go up the hill, and if they did, contrary to this order, and should meet with enemies, not fight them, but retreat.
"For I am not among you": The ark of the covenant, the symbol of his presence, was then among them. But it did not go with them, it continued in the camp (Num. 14:44). Nor did the Lord exert his power, or show himself present with them, or to be on their side, but left them to themselves, and to their enemies.
"Lest ye be smitten before your enemies": God not being with them to fight for them, protect and defend them, and give them victory.
Moses told them, if they went into battle now, they would not be under the protection of God. The LORD would not be with them, because they had doubted His ability to save them. They would certainly fail in their endeavor without the blessing of the LORD.
Deuteronomy 1:43 "So I spake unto you; and ye would not hear, but rebelled against the commandment of the LORD, and went presumptuously up into the hill."
The words, the orders he had received from the Lord to deliver to them.
"And ye would not hear": So as to obey them, and act according to them.
"But rebelled against the commandment of the Lord": As before, by not going up when he would have had them gone, and now by attempting it when he forbids them.
"And went presumptuously up into the hill": That is, of themselves, in their own strength, disregarding the commandment of God, and what they were threatened with. This they endeavored to do, for they were not able to effect it. The Amorites, perceiving them to make up the hill, came pouring down upon them in great numbers. And stopped them, and obliged them to retreat (see Num. 14:45).
Even the fact that they went up into the battle was in defiance of Himself. He would have been with them, if they had immediately gone. Now they are completely upon their own.
Deuteronomy 1:44 "And the Amorites, which dwelt in that mountain, came out against you, and chased you, as bees do, and destroyed you in Seir, [even] unto Hormah."
Elsewhere called Canaanites, being one, and a principal one of the seven nations of Canaan, and who were joined and assisted in the attack by the Amalekites (Num. 14:45).
"Came out against you, and chased you, as bees do": As "bees", which being provoked come out of their hives in great numbers, and with great fury pursue and sting their adversary and disturber (Psalm 118:12).
"And destroyed you in Seir, even unto Hormah": Pursued them as far as Mount Seir, even to another place on the borders of Edom, which was called Hormah. Either from the destruction now or afterwards made here (see notes in Num. 14:45). Though some take it not to be the proper name of a place, but an appellative, and render it, "even unto destruction"; so the Jerusalem Targum. That is, destroyed them with an utter destruction.
They were defeated, because God was not with them. The Amorites in this Scripture, are speaking of the Canaanites. They chased them as bees do. The Amorites slew many of them.
Numbers 14:45 "Then the Amalekites came down, and the Canaanites which dwelt in that hill, and smote them, and discomfited them, [even] unto Hormah."
Deuteronomy 1:45 "And ye returned and wept before the LORD; but the LORD would not hearken to your voice, nor give ear unto you."
Those that remained when the Amorites left pursuing them, returned to the camp at Kadesh, where Moses and the Levites were, and the rest of the people. And here they wept at the door of the tabernacle of the congregation. And hence said to be "before the Lord". They wept because of the slaughter that had been made among them, and because of their sin in going contrary to the will of God. And because they were ordered into the wilderness. And very probably they cried and prayed unto the Lord, that they might not be turned back. But that he would go with them, and bring them now into the Promised Land.
"But the Lord would not hearken to your voice, nor give ear unto you": Was inexorable, and would not repeal the order to go into the wilderness again, where he had sworn in his wrath their carcasses should fall. The sentence was irrevocable.
Moses had remained at Kadesh. The people came back to Moses for protection. Their tears were bitter, because of their great loss in the battle. The LORD had stopped hearing their pleas at this time. He would not stop the punishment on them because of their unbelief.
Deuteronomy 1:46 "So ye abode in Kadesh many days, according unto the days that ye abode [there]."
"Ye abode in Kadesh many days": These words suggest that Israel spent a large part of the 38 years in the desert around Kadesh-barnea.
The following Scriptures show that Moses stayed in Kadesh, until God gave orders what they were to do.
Numbers 14:25 "(Now the Amalekites and the Canaanites dwelt in the valley.) To morrow turn you, and get you into the wilderness by the way of the Red sea."
Numbers 14:34 "After the number of the days in which ye searched the land, [even] forty days, each day for a year, shall ye bear your iniquities, [even] forty years, and ye shall know my breach of promise."
We see the severity of the punishment for not believing.
Deuteronomy Chapter 1 Continued
1. What had God told them to do, now that they were at the entrance of the land?
2. What did they do, instead of following the wishes of God?
3. This is a _______.
4. This showed lack of faith in the ________ of the _______.
5. It is as if they are questioning the ________ of God.
6. What reaction did Moses have to this?
7. How many men went to search out the land?
8. Who did they represent?
9. What did they bring back, that proved this was, indeed, a land of plentiful food?
10. They refused to obey God's ___________.
11. Where did they murmur?
12. What excuse did they give for not wanting to take the land?
13. Fear is the opposite of _______.
14. Why does the author find it difficult to believe their fear?
15. What did Moses say to these fearful people?
16. Why does their fear not make any sense?
17. What does, the LORD thy God bare thee, mean?
18. They were His people, and He wanted them to make Him _______ _____.
19. What caused them to not have faith in the LORD in their hearts?
20. How had God led them?
21. What did the fire of God do at the Red Sea, that showed the LORD's tremendous power?
22. Who of the twelve spies would live to inherit land in the Promised Land?
23. Which other one of the twelve spies had no fear?
24. Why did he not inherit land?
25. Why was Moses not allowed to enter the Promised Land?
26. Who would lead them into the Promised Land?
27. Who would inherit the Promised Land?
28. When they realized they had sinned against God, what did they do?
29. Would God be with them in this battle of their own making?
30. What happened to them?
31. Moses had remained at ___________.
Verses 2:1 - 3:11 (see notes on Numbers 20:14 - 21:35 for the background).
Verses 1-23: This section deals with encounters with Israel's relatives, the Edomites (verses 1-8), Moabites (verses 9-18), and Ammonites (verses 19-23).
Verses 1-8: This portion relates activities at Mount Seir. "Your brethren the children of Esau": The settling of this land by Esau is mentioned (in Genesis 36:1-8). The command "meddle not with them" is literally "do not engage in strife with them", as used (in 2:19). In (verse 24), they are commanded to engage Sihon in battle. The Edomites, Moabites, and Ammonites were all related to Israel. The Edomites had refused Israel passage (in Numbers 20:14-22).
Only a short account of the long stay of Israel in the wilderness is given. God not only chastised them for their murmuring and unbelief, but prepared them for Canaan. By humbling them for sin, teaching them to mortify their lusts, to follow God and to comfort themselves in him. Though Israel may be long kept waiting for deliverance and enlargement, it will come at last. Before God brought Israel to destroy their enemies in Canaan, he taught them to forgive their enemies in Edom. They must not, under presence of God's covenant and conduct, think to seize all they could lay hands on. Dominion is not founded in grace. God's Israel shall be well placed, but must not expect to be placed alone in the midst of the earth. Religion must never be made a cloak for injustice. Scorn to be beholden to Edomites, when thou hast an all-sufficient God to depend upon. Use what thou hast, use it cheerfully. Thou hast experienced the care of the Divine providence, never use any crooked methods for thy supply. All this is equally to be applied to the experience of the believer.
Deuteronomy 2:1 "Then we turned, and took our journey into the wilderness by the way of the Red sea, as the LORD spake unto me: and we compassed mount Seir many days."
"The way to the Red Sea" (compare Numbers 21:4). After spending a long time at Kadesh, the Israelites set out once again at the command of the Lord through Moses. They traveled away from their Promised Land in a southeasterly direction from Kadesh toward the Gulf of Aqabah on the road to the Red Sea. Thus began the wanderings that were about to end.
"Compassed mount Seir": Israel spent many days wandering in the vicinity of Mt. Seir, the mountain range of Edom, south of the Dead Sea and extending down the eastern flank of the Arabah.
This is Moses telling of their turning back into the wilderness at God's command. Moses had not gone in as a spy, but now he is with them as they go back into the wilderness. The many days covered in the verse above, is speaking of the 38 more years of their wandering in the wilderness.
Deuteronomy 2:2 "And the LORD spake unto me, saying,"
While about Mount Seir: saying; as follows.
This is toward the end of the 38 years of wandering. The LORD speaks to Moses.
Deuteronomy 2:3 "Ye have compassed this mountain long enough: turn you northward."
"Compassed" means to revolve around, or circle. They had apparently been circling around. Now God says, it is enough and turns them northward.
"Turn you northward": The departure from Kadesh had been in a south-easterly direction away from the Promised Land, until the Lord commanded Israel to turn again northward in the direction of the Promised Land.
Deuteronomy 2:4 "And command thou the people, saying, Ye [are] to pass through the coast of your brethren the children of Esau, which dwell in Seir; and they shall be afraid of you: take ye good heed unto yourselves therefore:"
"Your brethren the children of Esau": Esau was the brother of Jacob (Gen. 25:25-26). The Edomites, the descendants of Esau, lived in Mt. Seir. According to (Num. 20:14-21), the Edomites refused to allow Israel to pass through their land. Reflecting this refusal, states that the Israelites went around the border of the descendants of Esau, i.e., to the east of their territory (see verse 8).
We remember from our lessons in Numbers, that the children of Esau refused passage to the Israelites. The Israelites never did go through the land of Edom, but just skirted around their land. They remained enemies of Israel. The LORD cautioned them to be careful of them.
Deuteronomy 2:5 "Meddle not with them; for I will not give you of their land, no, not so much as a foot breadth; because I have given mount Seir unto Esau [for] a possession."
"I will not give you of their land": God had granted to the descendants of Esau an inheritance (Mt. Seir was their possession). (In verse 9), the same is said about the Moabites and (in verse 19), about the Ammonites.
Even though the LORD was angry with Esau for not letting the children of Israel cross, He will not take their land. The land was given to them by the LORD. He would not take it back. Mount Seir was Esau's possession, like the Promised Land was the possession of the Israelites.
Deuteronomy 2:6 "Ye shall buy meat of them for money, that ye may eat; and ye shall also buy water of them for money, that ye may drink."
That is, if they would, as Aben Ezra observes. For though they had manna daily, yet if they would they might buy other food when they had an opportunity, as they would now have of Edom. But then they were not to take it by force or stealth, but pay for it, which they were able to do.
"And ye shall also buy water of them for money": That ye may drink; which was usual in those hot countries (see notes on Num. 20:19).
They were not to take anything from Esau. The things they needed, they were to buy from them.
Deuteronomy 2:7 "For the LORD thy God hath blessed thee in all the works of thy hand: he knoweth thy walking through this great wilderness: these forty years the LORD thy God [hath been] with thee; thou hast lacked nothing."
Had increased their cattle and substance, even though in a wilderness.
"He knoweth thy walking through this great wilderness": Every step they took, and he owned them and prospered them in all things in which they were concerned.
"These forty years the Lord thy God hath been with thee": Not only to protect and defend them, but to provide all things necessary for them. This number of years was not fully completed, but the round number is given instead of the broken one.
"Thou hast lacked nothing": And since they had wherewith to pay for their food and drink, they are directed to do it, and not take anything from the Edomites in an unjust way. Nor make themselves look poor when they were rich, as Jarchi says.
God had been their constant provider. It appears he had blessed them financially, as well as providing food and water for them. They could buy whatever they needed.
Verses 8-23: "Moab" and "Ammon" were people descended from Lot (Gen. 19:30-38). The Hebrew people were not to "distress" or meddle with them" because the Lord had reserved land for them. This was similar to the instructions the Israelites were given about Edom, the descendants of Esau (2:1-7; 23:6-8; Num. 20:14-21). Yahweh's promises to other peoples continued to be important, even when His primary focus was on the Israelites.
We have the origin of the Moabites, Edomites, and Ammonites. Moses also gives an instance older than any of these; the Caphtorim drove the Avims out of their country. These revolutions show what uncertain things worldly possessions are. It was so of old, and ever will be so. Families decline, and from them estates are transferred to families that increase; so little continuance is there in these things. This is recorded to encourage the children of Israel. If the providence of God has done this for Moabites and Ammonites, much more would his promise do it for Israel, his peculiar people. Cautions are given not to meddle with Moabites and Ammonites. Even wicked men must not be wronged. God gives and preserves outward blessings to wicked men. But these are not the best things, he has better in store for his own children.
Deuteronomy 2:8 "And when we passed by from our brethren the children of Esau, which dwelt in Seir, through the way of the plain from Elath, and from Ezion-gaber, we turned and passed by the way of the wilderness of Moab."
"From Elath, and from Ezion-gaber" Two towns located just north of the Gulf of Aqabah. Israel passed to the east of Edom and to the east of Moab on their journey northward.
We find that the children of Israel were obedient to God. They did not go to battle with the Edomites. They went around their land, instead of through it. They wound up in the wilderness of Moab.
Verses 9-25: The accounts relating to Moab and Ammon are given. As with Edom (verse 5), God had already given Moab their territory "for a possession". The "Emim" verse 10 were "the dreaded ones" of (Genesis 14:5), the early inhabitants of Moab conquered by Chedorlaomer. The "Horim" (verse 12), were the ancient inhabitants of Edom defeated by Chedorlaomer (Gen. 14:6), said to be descended from Seir the Horite (Gen. 36:20). The non-Semitic Hurrians, known in the Old Testament as Horites, formed part of the indigenous population of Alalakh (Syria), in the eighteenth century B.C. The huge stature and formidable appearance of the "Anakim" became proverbial (Deut. 2:10).
Deuteronomy 2:9 "And the LORD said unto me, Distress not the Moabites, neither contend with them in battle: for I will not give thee of their land [for] a possession; because I have given Ar unto the children of Lot [for] a possession."
When upon the borders of Moab.
"Distress not the Moabites, neither contend with than in battle": Besiege not any of their cities, nor draw them into a battle, or provoke them to fight.
"For I will not give thee of their land for a possession": At least not as yet, the measure of their sins not being fully up, and the time of their punishment not come. Otherwise in David's time they were subdued, and became tributaries to him, and the Edomites also (2 Sam. 8:2).
"Because I have given Ar unto the children of Lot for a possession": So the Moabites were, they sprung from Moab, a son of Lot by his firstborn daughter (Gen. 19:37). Ar was the metropolis of Moab, called Ar of Moab (Isa. 15:1). And is here put for the whole country of Moab; so Aben Ezra interprets it of Moab. Jarchi says it is the name of the province; in the Septuagint version it called Aroer.
Lot was the nephew of Abraham. This land had been given to him for his descendants'. They were distant relatives of the Israelites. God commands them to leave them alone at this time.
Deuteronomy 2:10 "The Emim dwelt therein in times past, a people great, and many, and tall, as the Anakims;"
"The Emim": Apparently a Moabite term (see verse 11), meaning "terrible ones". This people, numerous and tall, were the pre-Moabite occupants of the land of Moab.
Deuteronomy 2:11 "Which also were accounted giants, as the Anakims; but the Moabites call them Emim."
The word "Emim" means terrors, or frightful. They seemed to be people of very large stature. They were thought of as giants. The Anakims and Emim were the same people. They were Moabites, or Canaanites.
Deuteronomy 2:12 "The Horim also dwelt in Seir beforetime; but the children of Esau succeeded them, when they had destroyed them from before them, and dwelt in their stead; as Israel did unto the land of his possession, which the LORD gave unto them."
"The land of his possession, which the LORD gave unto them": The Horites were Hurrians, a people who lived in various places in Syria and Palestine. Those living in the region of Seir had been displaced by the descendants of Esau. The displacement of the Horites by the Edomites was analogous to the Israelites' possession of their own land.
This is just telling them that the Horites were cave dwellers there before the Emim. Some believe these cave dwellers brought about the city of Petra.
Deuteronomy 2:13 "Now rise up, [said I], and get you over the brook Zered. And we went over the brook Zered."
"Zered": A brook that ran into the Dead Sea from the southeast. It seems to have constituted the southern boundary of Moab. In contrast to the disobedience associated with Kadesh, the people obeyed the command to cross over the brook Zered. There was a new spirit of obedience toward the Lord among the people.
This brook served as a boundary line between Moab and Edom.
Deuteronomy 2:14 "And the space in which we came from Kadesh-barnea, until we were come over the brook Zered, [was] thirty and eight years; until all the generation of the men of war were wasted out from among the host, as the LORD sware unto them."
"Thirty and eight years": From 1444 to 1406 B.C. These were the years from the failure at Kadesh to the obedience at Zered. It was during this time that the rebellious generation, who had been denied access to the Promised Land by the oath of the Lord, had all died.
This states again, that they wandered in the wilderness 38 years after their first attempt to enter the Promised Land. The total time from the time they left Egypt until the actual entering the Promised Land, was 40 years.
Deuteronomy 2:15 "For indeed the hand of the LORD was against them, to destroy them from among the host, until they were consumed."
This is primarily speaking of judgements of God that came upon them.
Numbers 26:64-65 "But among these there was not a man of them whom Moses and Aaron the priest numbered, when they numbered the children of Israel in the wilderness of Sinai." "For the LORD had said of them, They shall surely die in the wilderness. And there was not left a man of them, save Caleb the son of Jephunneh, and Joshua the son of Nun."
All of the men who were twenty years old, when they disobeyed God by not going into the Promised Land, were destroyed during this 38 years, except for Caleb and Joshua.
Deuteronomy 2:16 "So it came to pass, when all the men of war were consumed and dead from among the people,"
By wasting diseases and judgments of one kind or another.
"And dead from among the people": The rising and surviving generation.
Deuteronomy 2:17 "That the LORD spake unto me, saying,"
At the brook Zered, having passed that, or at Dibon-gad, which was their next station.
"Saying": as follows.
When God saw that His punishment of the faithless had been accomplished, He spoke to Moses.
Deuteronomy 2:18 "Thou art to pass over through Ar, the coast of Moab, this day:"
That is, over the river Arnon, by the city Ar of Moab, which was situated by it (see Deut. 2:9). And so Moses and the people of Israel were to pass along by that.
"And by the coast of Moab": For they were not admitted to enter the land and pass through it. Only to travel on the borders of it, and that they were to begin to do this day; the day the Lord spake to Moses.
The coast of Moab was at the river Arnon.
Deuteronomy 2:19 "And [when] thou comest nigh over against the children of Ammon, distress them not, nor meddle with them: for I will not give thee of the land of the children of Ammon [any] possession; because I have given it unto the children of Lot [for] a possession."
Who dwelt near the Moabites, and were brethren, both descending from Lot (Gen. 19:37).
"Distress them not, nor meddle with them": Lay no siege to any of their cities, nor provoke them to war, nor engage in battle with them.
"For I will not give thee of the land of the children of Ammon any possession": That is, any part of it which was now in their hands; otherwise half their land was given to the tribe of Gad. But then that was what Sihon king of the Amorites had taken from them, and which Israel retook from him, and so possessed it not as the land of the Ammonites, but of the Amorites. One of the seven nations, whose land they were to inherit (see Joshua 13:25).
"Because I have given it unto the children of Lot for a possession": The Ammonites were the children of Lot by his second daughter (Gen. 19:38).
The Ammonites were descendants of Lot and his younger daughter. This land had been given to them by the LORD. We mentioned before, that Lot was the nephew of Abraham.
Deuteronomy 2:20 "(That also was accounted a land of giants: giants dwelt therein in old time; and the Ammonites call them Zamzummim;"
"Zamzummim": Apparently, an Ammonite term used to describe their precursors in their land. They were characterized as being as tall as the Anakim. But the Lord had destroyed them and given their land to the Ammonites. This was an encouragement to the Israelites that God could also defeat the Anakim in the land of Canaan and give that land to Israel.
Deuteronomy 2:21 "A people great, and many, and tall, as the Anakims; but the LORD destroyed them before them; and they succeeded them, and dwelt in their stead:"
As the Emim were (Deut. 2:10), but the Lord destroyed them before them; destroyed the Zamzummim before the children of Amman. Or otherwise they would have been too much for them, being so numerous, and of such a gigantic stature.
"And they succeeded them, and dwelt in their stead": And in this way, and by these means, he gave them their land for a possession (Deut. 2:19).
We see in this that Moses is stating that even though there were giants in the land, God had destroyed the giants and given the land to the Ammonites.
Deuteronomy 2:22 "As he did to the children of Esau, which dwelt in Seir, when he destroyed the Horim from before them; and they succeeded them, and dwelt in their stead even unto this day:"
He did the like things for them as he did for the Ammonites.
"When he destroyed the Horim from before them": Which is repeated from (Deut. 2:12). Other instances of the like kind being here recited.
"And they succeeded them, and dwelt in their stead, even unto this day": See notes on Deut. 2:12).
God destroyed the Horim, and gave their land to Esau's descendants. God gives each person his rightful inheritance.
Deuteronomy 2:23 "And the Avim which dwelt in Hazerim, [even] unto Azzah, the Caphtorim, which came forth out of Caphtor, destroyed them, and dwelt in their stead.)"
"The Avim": The ancient village dwellers of southwestern Palestine along the Mediterranean coast as far as the city of Gaza.
"The Caphtorim": Caphtor probably refers to Crete and may be a reference to an early Philistine group from that island who invaded the coast of Palestine, defeated the Avim, and then dwelt there. These Caphtorim were precursors to the later, greater Philistine invasion of ca. 1200 B.C.
This land was also taken from a stronger nation, and given to those God had chosen to have it. The lesson in these last few lessons is that God can take away from the strongest and give to the weakest, if that is His desire. To doubt the ability of God to do as He wishes is sin.
Verses 2:24 - 3:11: These descriptions of the defeats of "Sihon king of Heshbon" and "Og king of Bashan" recount the events first described in Num. 21:21-35. Both victories were from the hand of God (2:33; 3:3). Og was of "the remnant of the giants", the people who caused Israel's spies to Fear going into Canaan (Psalm 136:16-22).
Moses continues the historical survey detailing the defeat of two Amorite kings, Sihon and Og, and the takeover of their territory.
Verses 24-37: God tried his people, by forbidding them to meddle with the rich countries of Moab and Ammon. He gives them possession of the country of the Amorites. If we keep from what God forbids, we shall not lose by our obedience. The earth is the Lord's and the fullness thereof; and he gives it to whom he pleases. But when there is no express direction, none can plead his grant for such proceedings. Though God assured the Israelites that the land should be their own, yet they must contend with the enemy. What God gives we must endeavor to get. What a new world did Israel now come into! Much more joyful will the change be, which holy souls will experience, when they remove out of the wilderness of this world to the better country, that is, the heavenly, to the city that has foundations. Let us, by reflecting upon God's dealings with his people Israel, be led to meditate upon our years spent in vanity, through our transgressions. But happy are those whom Jesus has delivered from the wrath to come. To whom he hath given the earnest of his Spirit in their hearts. Their inheritance cannot be affected by revolutions of kingdoms, or changes in earthly possessions.
Deuteronomy 2:24 "Rise ye up, take your journey, and pass over the river Arnon: behold, I have given into thine hand Sihon the Amorite, king of Heshbon, and his land: begin to possess [it], and contend with him in battle."
"Pass over the river Arnon": The northern boundary of Moab. Israel was allowed to attack Sihon the Amorite because the Amorites were not relatives of Israel.
The above examples were given, to bolster the courage of the Israelites to go in and possess the land God has chosen for them. God has given them Sihon, the Amorite. Now go in and possess it. (They must battle for the land God has given them).
Deuteronomy 2:25 "This day will I begin to put the dread of thee and the fear of thee upon the nations [that are] under the whole heaven, who shall hear report of thee, and shall tremble, and be in anguish because of thee."
"Fear of thee": As the conquest began, God put the fear of Israel into the hearts of their enemies.
Their victory in this battle with Sihon, will cause the nations around to fear the Israelites. They will hear of this battle and fear for their own safety. The fear is not so much of the Israelites themselves, as it is of the God of Israel. Their anguish will be in wondering, if they will be the next to be conquered by Israel.
Verses 26-37: This section records the conquest of Heshbon. "For the Lord thy God hardened his spirit, and made his heart obstinate, that he might deliver him into thy hand": God had hardened the heart of Pharaoh and now "the iniquity of the Amorites" was full (Gen. 15:16), and judgment was being administered (Joshua 11:20). This was actually a "Holy War", with Israel as God's instrument of judgment. "Utterly destroyed the men, and the women, and the little ones, of every city": The Hebrew word is "cherem" and was a "ban of extermination", used in Deuteronomy in connection with people (20:17-18), or objects (7:26), dedicated to the worship of false gods. For the Hebrews, people and objects associated with pagan cultic rites were to be regarded with abhorrence, as sin should always be, as corrupt and corrupting, and as fit for nothing but complete destruction, lest the "ban" should subsequently fall on those who spared them (Joshua 6:17; "city accursed", 18; 7:1, 11-13, 15).
Deuteronomy 2:26 "And I sent messengers out of the wilderness of Kedemoth unto Sihon king of Heshbon with words of peace, saying,"
"The wilderness of Kedemoth": Kedemoth means "eastern regions". It was probably a few miles north of the Arnon River and near to the eastern border of the Amorite state.
We see in this, that Moses had given them the option of peace.
Deuteronomy 2:27 "Let me pass through thy land: I will go along by the high way, I will neither turn unto the right hand nor to the left."
"Let me pass through": As with the Edomites previously (Num. 20:17), Moses asked to pass peacefully through the territory of Sihon.
Really, all they had wanted of Sihon was passage through their land.
Deuteronomy 2:28 "Thou shalt sell me meat for money, that I may eat; and give me water for money, that I may drink: only I will pass through on my feet;"
If they thought fit to have provision of them, they desired no other but to pay for it.
"And give me water for money, that I may drink" (see Deut. 2:6).
"Only I will pass through on my feet": For they were all footmen (Num. 11:21). Of the phrase (see notes on Num. 20:19).
They had money to buy what they needed from Sihon. They did not even want to set up camp; they would pass through on their feet.
Deuteronomy 2:29 "(As the children of Esau which dwell in Seir, and the Moabites which dwell in Ar, did unto me;) until I shall pass over Jordan into the land which the LORD our God giveth us."
Which respects, as Jarchi observes, not the affair of passing through their land requested, for neither of them granted that, but buying food and drink. For though the Edomites at first seem not to have granted that, yet afterwards they did. The mountain of Seir, and the city Ar, are put for the whole countries of Edom and Moab.
"Until I shall pass over Jordan into the land which the Lord our God giveth us": This is observed to remove any suspicion or jealousy of their seizing his country, and taking possession of it, and dwelling in it. Since they only proposed to pass through it on their journey to the land of Canaan, which lay on the other side Jordan. Over which they must pass in order to possess it, which they had a right unto by the gift of God.
Moses plainly tells them; this is not land that they really want. They are headed for their Promised Land by the Jordan River. They passed by Edom and Moab without having war with them.
Deuteronomy 2:30 "But Sihon king of Heshbon would not let us pass by him: for the LORD thy God hardened his spirit, and made his heart obstinate, that he might deliver him into thy hand, as [appeareth] this day."
"Hardened his spirit": Sihon, by his own conscious will, refused Israel's request to journey through his land. God confirmed what was already in Sihon's heart, namely arrogance against the Lord and His people Israel, so that He might defeat him in battle and give his land to Israel.
Sihon will not let them pass. They go to war, because the LORD hardened the heart of Sihon. This little battle will be a warning to the others they come against, that God is with Israel. Sihon is defeated.
Deuteronomy 2:31 "And the LORD said unto me, Behold, I have begun to give Sihon and his land before thee: begin to possess, that thou mayest inherit his land."
After or about the time when the messengers were sent to Sihon, perhaps when they had returned and had brought his answer.
"Behold, I have begun to give Sihon and his land before thee": By hardening his heart, which was a sure token of his ruin, and a leading step to the delivery of him into the hands of Israel.
"Begin to possess, that thou mayest inherit his land": Move towards it and enter into it, not fearing any opposition made by him.
It is important for Israel to follow the commands of the Lord here at Heshbon. The children of Israel must fight the actual battle to possess the land, but God is with them so that they win.
Deuteronomy 2:32 "Then Sihon came out against us, he and all his people, to fight at Jahaz."
"Jahaz"; The place of battle between Sihon and the Israelites, probably a few miles to the north of Kedemoth (verse 26).
This is a test to see if Israel will truly fight, and take what God has commanded them to do.
Deuteronomy 2:33 "And the LORD our God delivered him before us; and we smote him, and his sons, and all his people."
With their lands.
"And we smote him and his sons, and all his people": With the edge of the sword; slew them all. So Jarchi observes, it is written "his son", because he had a son mighty as himself, he says.
We see from this, that Sihon and his army are almost helpless in this battle. The LORD fights the battle for Israel. The LORD is with Israel when they obey Him.
Deuteronomy 2:34 "And we took all his cities at that time, and utterly destroyed the men, and the women, and the little ones, of every city, we left none to remain:"
As Heshbon, and others mentioned in (Num. 21:25).
"And utterly destroyed the men, and the women, and the little ones of every city, we left none to remain": For the Amorites were one of the seven nations who were devoted to destruction, the measure of whose iniquity was now full, and therefore vengeance was taken.
They left no one to lead the Israelites away from their God into idle worship. This area will be part of the land that the tribe of Reuben will receive as their inheritance.
Deuteronomy 2:35 "Only the cattle we took for a prey unto ourselves, and the spoil of the cities which we took."
These they did not destroy, but preserved alive for their own use and profit, and took them as their own property.
"And the spoil of the cities which we took": As household goods, gold, silver, and whatever valuables was found by them. This they took as plunder, and shared it among themselves.
Reuben's tribe were people who raised cattle and sheep. This land had been good for that. They kept the cattle and the other wealth of the cities.
Deuteronomy 2:36 "From Aroer, which [is] by the brink of the river of Arnon, and [from] the city that [is] by the river, even unto Gilead, there was not one city too strong for us: the LORD our God delivered all unto us:"
Upon the border of Moab, and the principal city of it (see Jer. 48:19).
"And from the city that is by the river": Or even the city that is in the midst of the river, the city Aroer, which seems to be meant (see Joshua 12:2). This river is afterwards called the river of Gad (2 Sam. 24:5). In the midst of it Aroer was, perhaps because it was possessed by the tribe of Gad.
"Even unto Gilead": Mount Gilead and the country adjacent to it, which belonged to Og king of Bashan.
"There was not one city too strong for us": That could hold out against them, when attacked and besieged by them, but presently surrendered.
"The Lord our God delivered all unto us": Moses ascribes all the victories and success they had unto the Lord, not to their own might and power, but to the power of God with them, and his blessing on them.
Aroer was an Amorite city near the Arnon River. Gilead here, is probably Mount Gilead.
Judges 11:22 "And they possessed all the coasts of the Amorites, from Arnon even unto Jabbok, and from the wilderness even unto Jordan."
Deuteronomy 2:37 "Only unto the land of the children of Ammon thou camest not, [nor] unto any place of the river Jabbok, nor unto the cities in the mountains, nor unto whatsoever the LORD our God forbad us."
Which was then in their possession; otherwise what Sihon had taken away from them, that the children of Israel came into and enjoyed, as before observed (Deut. 2:19).
"Nor unto any place of the river Jabbok": Any town or city situated on this river, which was the border of the children of Ammon (Deut. 3:16; see notes on Gen. 32:22).
"Nor unto the cities in the mountains": Much less did they penetrate into the innermost parts of their country, the mountainous part thereof, and the cities there.
"Nor unto whatsoever the Lord our God forbad us": Whether in Edom, Moab, or Ammon. Particularly the latter, of which he is more especially and peculiarly speaking.
The country of the Ammonites situated on the eastern side of the upper Jabbok, which God had forbidden to the Israelites, was not taken. They took only the area the Lord commanded them to.
Deuteronomy Chapter 2 Questions
1. What is verse 1 speaking of?
2. The "many days" in verse 1, is speaking of how much time?
3. What does "Compassed" mean?
4. Where do the children of Esau live?
5. What do we remember, from the lessons on Numbers, that the children of Esau do?
6. Why will God not give them Esau's descendants' land?
7. How were the Israelites to get the needed things from the family of Esau?
8. What had the Israelites lacked for in their wilderness wanderings?
9. Who are the children of Esau called in verse 8?
10. What warning is given the Israelites about the Moabites?
11. Lot was the __________ of Abraham.
12. The word "Emim" means ___________ or _____________.
13. Describe these Emim.
14. The Horites were ________ dwellers.
15. What did the brook Zered serve as?
16. What was the purpose of the 38 year wanderings?
17. How many total years, from Egypt to the Promised Land, did they wander?
18. What is verse 15 primarily speaking of?
19. Who were the only two, of the twelve spies, spared?
20. Who were the Ammonites?
21. What did the Ammonites call the giants?
22. Who were they compared with for size?
23. Who had God given over into the Israelites hands?
24. What will this cause the other nations to do?
25. What had Moses tried to do with Sihon?
26. Why would he not do it?
27. What happened to all of Sihon's people?
28. Where was the battle of Sihon fought?
29. What did the Israelites take for a prey?
Verses 1-11: The conquest of Bashan is described. "Bashan" was the fertile area east of the Jordan and north of Gilead, separated from the latter by the river Yarmuk. Bashan means "Fertile" (32:14). "Edrei" was an important stronghold in the Amorite kingdom of Og. The "bedstead" was 13-1/2 feet long and six feet wide, belonging to the last of the "giants" (Rephaim; compare Genesis 14:5), in Abraham's day. It may have been an iron-trimmed stone coffin, or an iron-decorated couch, to be placed in his tomb, or as a monument made of basalt.
Og was very powerful, but he did not take warning by the ruin of Sihon, and desire conditions of peace. He trusted his own strength, and so was hardened to his destruction. Those not awakened by the judgments of God on others, ripen for the like judgments on themselves.
Deuteronomy 3:1 "Then we turned, and went up the way to Bashan: and Og the king of Bashan came out against us, he and all his people, to battle at Edrei."
"Bashan": A fertile region located east of the Sea of Galilee and the Jordan River extending from Mt. Hermon in the north to the Yarmuk River in the south. Israel met king Og and his army in battle at Edrei, a city on the Yarmuk River. The Amorite king ruled over 60 cities (verses 4-10; Joshua 13:30), which were taken by Israel; This kingdom was assigned to the Transjordan tribes, especially the half tribe of Manasseh (verse 13).
Og was from the race of giants. He ruled over the northern half of Gilead. This was land that God wanted His Israelites to possess. The Israelites annihilate the people of Og. In the process, over 60 cities were taken by Israel.
Deuteronomy 3:2 "And the LORD said unto me, Fear him not: for I will deliver him, and all his people, and his land, into thy hand; and thou shalt do unto him as thou didst unto Sihon king of the Amorites, which dwelt at Heshbon."
When Og was marching with all his forces against Israel.
"Fear him not": (See notes on Numbers 21:34).
We see that God encouraged the Israelites not to fear Og and his troops. The Lord takes from those who are disobedient to Him, and gives to them who obey Him. Og was a heathen. He was not a follower of the true God. The same results will be here, as at Sihon.
Deuteronomy 3:3 "So the LORD our God delivered into our hands Og also, the king of Bashan, and all his people: and we smote him until none was left to him remaining."
As well as Sihon king of Heshbon.
"And we smote him, till none was left to him remaining": Or left alive, all were slain with the sword (see notes on Num. 21:35).
The Israelites killed all of the army of Og. They in fact killed everyone, including women and children.
Deuteronomy 3:4 "And we took all his cities at that time, there was not a city which we took not from them, threescore cities, all the region of Argob, the kingdom of Og in Bashan."
Not only Edrei where the battle was fought, and Ashteroth his capital city, but all the rest in his kingdom.
"There was not a city which we took not from them": Not one stood out, but all surrendered on summons. The number of which follows:
"Three score cities": Which was a large number for so small a country, and shows it to be well inhabited.
"All the region of Argob": Which was a small province of the kingdom of Og in Bashan. Aben Ezra and Jarchi observe, that it was called after a man, i.e. whose name was Argob. The Targum of Onkelos names it Tracona, and the Targum of Jonathan Targona, the same with Trachonitis in Josephus and other authors (see Luke 3:1). Jerom relates that in his time, about Gerasa, a city of Arabia, fifteen miles from it to the west, there was a village which was called Arga. Which seems to carry in it some remains of the ancient name of this country. And the Samaritan version, in all places where Argob is, calls it Rigobaah. And in the Misnah mention is made of a place called Ragab, beyond Jordan, famous for its being the second place for the best oil.
These cities were well fortified, but God gave them into the hands of the Israelites. Bashan and Argob are the same place.
Deuteronomy 3:5 "All these cities [were] fenced with high walls, gates, and bars; beside unwalled towns a great many."
That is, all the cities in the kingdom of Bashan. And though they were, it hindered not their falling into the hands of the Israelites. And this might serve to encourage them against those fears they were possessed of by the spies, with respect to the cities in the land of Canaan (see Num. 13:28).
"Besides unwalled towns a great many": Small towns and villages adjacent to the several cities, as is common.
There were more cities taken, but the 60 cities had high walls and gates with bars. All of the cities fell to Israel.
Deuteronomy 3:6 "And we utterly destroyed them, as we did unto Sihon king of Heshbon, utterly destroying the men, women, and children, of every city."
Not the cities, but the inhabitants of them.
"As we did to Sihon king of Heshbon": They did not destroy his cities, for they took them and dwelt in them. But the people that lived there, as follows here:
"Utterly destroying the men, women, and children, of every city (see Deut. 2:34).
This seems very cruel, but was done to keep God's people from mixing with these heathen people.
Deuteronomy 3:7 "But all the cattle, and the spoil of the cities, we took for a prey to ourselves."
The oxen and sheep, camels and asses. Their gold and silver, and the furniture of their houses. Their stores of corn, and of other fruits of the earth. Even all their substance of whatsoever kind.
"We took for a prey to ourselves": Made them their own property, and used them for their own profit and service, whereby they became greatly enriched.
The cattle and all of the material things, were not destroyed. They became the property of Israel.
Deuteronomy 3:8 "And we took at that time out of the hand of the two kings of the Amorites the land that [was] on this side Jordan, from the river of Arnon unto mount Hermon;"
"This side Jordon": East of the Jordan River, Israel controlled the territory from the Arnon River to Mt. Hermon, a length of about 150 miles. Note that the perspective of the speaker was to the east of the Jordan; the west of the Jordan still needed to be conquered. This statement helps date these speeches as pre-conquest.
The elevation of Hermon is approximately 10,000 feet, and is near the Lebanon border. All this is the land on the eastern side of Jordan which will be inherited by the tribe of Reuben, Gad, and the half tribe of Manasseh.
Deuteronomy 3:9 "([Which] Hermon the Sidonians call Sirion; and the Amorites call it Shenir;)"
Which name it has in (Psalm 29:6). A name the inhabitants of Sidon gave it, but for what reason it is not easy to say. However, that it was well known to Tyre and Sidon, appears from snow in summer time being brought to the former, as will be hereafter observed.
"And the Amorites call it Shenir": Sirion, elsewhere called mount Gilead, and Lebanon. And here Shenir, and Sirion, which several names were given to this one mountain, partly by several people, and partly in regard of several tops and parts of it.
These are two other names for Mount Hermon.
Deuteronomy 3:10 "All the cities of the plain, and all Gilead, and all Bashan, unto Salchah and Edrei, cities of the kingdom of Og in Bashan."
There was a plain by Medeba, and Heshbon and her cities were in a plain, with some others given to the tribe of Reuben (Joshua 13:16).
"And all Gilead": Mount Gilead, and the cities belonging to it. A very fruitful country, half of which fell to the share of the Reubenites, and the rest to the half tribe of Manasseh.
"And all Bashan": Of which Og was king. Called Batanea, a very fertile country, as before observed.
"Unto Salchah and Edrei, cities of the kingdom of Og in Bashan": Which seem to be frontier cities of the latter (see Deut. 1:4). The former, Adrichomius says, was situated by the city Geshur and Mount Hermon, and was the boundary of the country of Bashan to the north. And according to Benjamin of Tudela, it was half a day's journey from Gilead. As Edrei seems to be its boundary to the south.
This is a description of the land taken. These are just a few of the cities mentioned.
Deuteronomy 3:11 "For only Og king of Bashan remained of the remnant of giants; behold, his bedstead [was] a bedstead of iron; [is] it not in Rabbath of the children of Ammon? nine cubits [was] the length thereof, and four cubits the breadth of it, after the cubit of a man."
"A bedstead of iron": The bedstead may actually have been a coffin, which would have been large enough to also hold tomb objects. The size of the "bedstead", 13-1/2 by 6 feet, emphasized the largeness of Og, who was a giant (the last of the Rephaim, a race of giants). As God had given Israel victory over the giant Og, so He would give them victory over the giants in the Land.
It appears of the giants, Og is the last one. His bed gives some idea of how big he was. It was first of all, made of iron to be strong enough to hold him. It was 13-1/2 feet long and 6 feet wide. We do not know for sure how tall he was. Even if he were 9 feet tall, that would be a giant to a man 6 feet tall. Goliath, who fought David, was just over 9 feet tall, and he was spoken of as a giant.
Verses 12-22: The allocation of the land east of the Jordan. Verse 12 may indicate the territory that had been Sihon's kingdom (2:36). Six of the seven families comprising the tribe of Manasseh occupied land in Gilead. "Rest" was one of the foremost blessings promised in the land, and is one of the privileges of God's people (Deut. 12:10), the promise; (Joshua 21:44), the fulfillment; compare (Heb. 3-7 to 4:13; Hebrews 4:9). The word includes peace of spirit and freedom from all oppression by one's enemies as well as the usual meanings, and is given the highest expression in Christ (Matt. 11:28). "Joshua" is first seen as an army officer (Exodus 17:9), then as Moses' minister (Exodus 24:13), and a devoted adherent (Num. 11:28). Moses' love for him appears in (Numbers 27:18-23; Deut. 1:38; 31:3). This command is not mentioned (in Numbers chapter 32), since it was not relevant to the situation related there, but now it forms the foundation for future victory. What He "Hath done ... so shall the LORD do ... for the LORD your God he shall fight for you".
(Numbers 32:1-42 and 34:13-15), describe the gift and terms of the land east of the Jordan for the "Reubenites" and "Gadites" and the "half tribe of Manasseh".
This country was settled on the Reubenites, Gadites, and half the tribe of Manasseh (see Num. chapter 32 above). Moses repeats the condition of the grant to which they agreed. When at rest, we should desire to see our brethren at rest too, and should be ready to do what we can towards it. For we are not born for ourselves, but are members one of another.
Deuteronomy 3:12 "And this land, [which] we possessed at that time, from Aroer, which [is] by the river Arnon, and half mount Gilead, and the cities thereof, gave I unto the Reubenites and to the Gadites."
Or took possession of, having conquered it; for it still remained in their possession.
"From Aroer, which is by the river Arnon": On the borders of Moab, from thence as far as Gilead was the land which was taken from Sihon king of Heshbon (Deut. 2:36).
"And half Mount Gilead, and the cities thereof": Which were taken from Og king of Bashan (Deut. 3:10).
"Gave I unto the Reubenites, and to the Gadites": At their request, on certain conditions to be performed by them, afterwards repeated.
This is showing the division of the land on the east side of the Jordan River, that Reuben and Gad receive as an inheritance.
Deuteronomy 3:13 "And the rest of Gilead, and all Bashan, [being] the kingdom of Og, gave I unto the half tribe of Manasseh; all the region of Argob, with all Bashan, which was called the land of giants."
The other half of the mount, with the cities belonging to it.
"And all Bashan, being the kingdom of Og, gave I unto the half tribe of Manasseh": (see Num. 32:33).
"All the region of Argob, with all Bashan": The region of Trachonitis, in Bashan (see Deut. 3:4).
"Which was called the land of giants": Or of Rephaim. This Jarchi says is the country of the Rephaim given to Abraham (Gen. 15:20).
As we said earlier, the half tribe of Manasseh received land on the eastern side of the Jordan, just above the land of Gad. The mountain was divided, and Manasseh's descendants received half. The land that had formerly been the giants, is now Manasseh's descendants' land.
Deuteronomy 3:14 "Jair the son of Manasseh took all the country of Argob unto the coasts of Geshuri and Maachathi; and called them after his own name, Bashan-havoth-jair, unto this day."
Or Trachonitis; the small towns belonging to Gilead (as in Num. 32:41).
"Unto the coasts of Geshuri and Maachathi": These were little kingdoms in Syria, on which the country of Argob bordered. And had kings over them in the time of David, and came not into the possession of the Israelites (see Joshua 13:13).
"And called them after his own name, Bashan-havoth-jair, unto this day (see Num. 32:41).
Jair was a descendant of Manasseh on his mother's side. He was a descendant of Judah on his father's side. "Havoth" is the plural of the word chavvoth, which means life. The name of the region bore the name of Jair, because it belonged to him.
Deuteronomy 3:15 "And I gave Gilead unto Machir."
The son of Manasseh; not to him personally, who cannot be thought to have been living at this time, but to his posterity, to the Machirites (see Num. 32:40).
Numbers 32:39-40 "And the children of Machir the son of Manasseh went to Gilead, and took it, and dispossessed the Amorite which [was] in it." "And Moses gave Gilead unto Machir the son of Manasseh; and he dwelt therein."
Deuteronomy 3:16 "And unto the Reubenites and unto the Gadites I gave from Gilead even unto the river Arnon half the valley, and the border even unto the river Jabbok, [which is] the border of the children of Ammon;"
The tribes of Reuben and Gad.
"I gave from Gilead even unto the river Arnon" (see Deut. 3:12).
"Half the valley and the border": Or rather half the river, the river Arnon. And so it is rendered "the middle of the river" (in Joshua 12:2). And so here the middle of the torrent by the Vulgate Latin and Septuagint versions, and by Onkelos.
"Even unto the river Jabbok, which is the border of the children of Ammon": Beyond which the land given to the tribes of Reuben and Gad reached not (see Deut. 2:37).
This is giving the northern and the southern border of the land to Reuben and Gad.
Deuteronomy 3:17 "The plain also, and Jordan, and the coast [thereof], from Chinnereth even unto the sea of the plain, [even] the salt sea, under Ashdoth-pisgah eastward."
The plain by Jordan, the plains of Moab on the side of it, together with the river.
"And the coast thereof": The country adjoining to it.
"From Chinnereth even unto the sea of the plain, even the salt sea": That is, from Gennesaret, as the Targums of Onkelos and Jonathan, called the land of Gennesaret (Matt. 14:34). From thence to the sea of Sodom, the sea of the plain, where the cities of the plain stood. Sodom, Gomorrah, etc. and the salt sea, so called from the salt and nitrous waters of it, the lake Asphaltites.
"Under Ashdoth-pisgah eastward": Mentioned among the cities given to the tribe of Reuben (Joshua 13:20). Rendered "the springs of Pisgah" (Deut. 4:49). The word having the signification of effusions, pourings out; so the Targums.
"Chinnereth" is what we call the sea of Galilee. The coast of the Jordan river on the eastern side is the coast mentioned above. The Dead Sea is the same as the Salt Sea.
Deuteronomy 3:18 "And I commanded you at that time, saying, The LORD your God hath given you this land to possess it: ye shall pass over armed before your brethren the children of Israel, all [that are] meet for the war."
Not all Israel, but the tribes of Reuben and Gad, and the half tribe of Manasseh. For what follows only concerns them.
"Saying, the Lord your God hath given you this land to possess it": The land before described, lately in the hands of Sihon and Og. This at their request Moses gave them, by the direction of the Lord, on the following condition.
"You shall pass over armed before your brethren the children of Israel, all that are meet for the war": That is, they should pass over Jordan with the rest of the tribes, being armed to assist them in the conquest of Canaan. For this phrase, which we render "before your brethren", does not signify that they went in the forefront of them, only that they were present with them, and joined them in their war against their enemies (see Num. 32:29). And therefore, should be rendered "with your brethren"; even as many of them as were able to bear arms. At least as many as Joshua would choose to take of them. For he did not take them all by a great many (see Joshua 4:13).
The tribes of Reuben, Gad, and Manasseh have inherited their land on the eastern side of the Jordan River. This does not excuse them from going to war to help the other 9-1/2 tribes win their land on the western side of the Jordan River. They shall go to war with their brother tribes. Every man 20 years old that is fit for war, shall go with them into battle to fight for their Promised Land.
Deuteronomy 3:19 "But your wives, and your little ones, and your cattle, ([for] I know that ye have much cattle,) shall abide in your cities which I have given you;"
These were to be left behind.
"For I know that ye have much cattle": Which made the countries of Gilead and Bashan, so famous for pasturage, agreeable to them (see Num. 32:1). These, under the care of servants, and also their wives and children.
"Shall abide in your cities which I have given you": And which they rebuilt and repaired (Num. 32:34).
In the book of Numbers, we found that Moses gave them time to build places for their families to live, while they were gone to battle. They were also, allowed to fix a place for their cattle. The wives and the little ones would stay with the herds, until the war for the Promised Land is over.
Deuteronomy 3:20 "Until the LORD have given rest unto your brethren, as well as unto you, and [until] they also possess the land which the LORD your God hath given them beyond Jordan: and [then] shall ye return every man unto his possession, which I have given you."
"Rest": A peaceful situation with the Land free from external threat and oppression. The eastern 2-1/2 tribes had the responsibility to battle alongside their western brethren until the conquest was complete (compare Joshua chapter 22).
All the soldiers of the twelve tribes are needed to subdue their enemies. As soon as they have helped establish the 9-1/2 tribes on the west side of Jordan, they will be free to come back and live on their own land on the eastern side of the Jordan. Numbers 32:22 "And the land be subdued before the LORD: then afterward ye shall return and be guiltless before the LORD, and before Israel; and this land shall be your possession before the LORD."
Verses 21-29: Moses encouraged Joshua, who was to succeed him. Thus, the aged and experienced in the service of God, should do all they can to strengthen the hands of those who are young, and setting out in religion. Consider what God has done, what God has promised. If God be for us, who can be against us, so as to prevail? We reproach our Leader if we follow him trembling. Moses prayed, that, if it were God's will, he might go before Israel, over Jordan into Canaan. We should never allow any desires in our hearts, which we cannot in faith offer up to God by prayer. God's answer to this prayer had a mixture of mercy and judgment. God sees it good to deny many things we desire. He may accept our prayers, yet not grant us the very things we pray for. If God does not by his providence give us what we desire, yet if by his grace, he makes us content without, it comes to much the same. Let it suffice thee to have God for thy Father, and heaven for thy portion, though thou hast not everything thou wouldst have in the world. God promised Moses a sight of Canaan from the top of Pisgah. Though he should not have the possession of it, he should have the prospect of it. Even great believers, in this present state, see heaven but at a distance. God provided him a successor. It is a comfort to the friends of the church of Christ, to see God's work likely to be carried on by others, when they are silent in the dust. And if we have the earnest and prospect of heaven, let these suffice us. Let us submit to the Lord's will, and speak no more to Him of matters which he sees good to refuse us.
Deuteronomy 3:21 "And I commanded Joshua at that time, saying, Thine eyes have seen all that the LORD your God hath done unto these two kings: so shall the LORD do unto all the kingdoms whither thou passest."
After the conquest of the two kings, and the assignment of their countries to the above tribes. And after Moses had it made known to him that he should quickly die, and Joshua should be his successor. Then, by the direction of God, he gave him the following charge.
"Saying, thine eyes have seen all that the Lord your God hath done unto these two kings": Sihon and Og. How their kingdoms were taken from them, and given to Israel, and they slain with the sword. This Joshua was an eyewitness of, and was, no doubt, greatly concerned in the battles with them, being the general in the Israelite's armies. At least this was sometimes his post, and he cannot be thought to have been unemployed in these wars.
"So shall the Lord do unto all the kingdoms whither thou passest": All the kingdoms in the land of Canaan, where there were many, thirty one at least. These would be all conquered and put into the hands of the Israelites, and their kings slain.
Moses will not cross over the Jordan River. Joshua will lead the people. He has seen on the eastern side of the Jordan what God has done to the tribes. Now he must lead his people to victory on the western side. I am sure he has more confidence in winning, since he saw these victories.
Deuteronomy 3:22 "Ye shall not fear them: for the LORD your God he shall fight for you."
"The LORD your God ... fight for you": Moses commanded Joshua not to be afraid because the Lord Himself would provide supernatural power and give them the victory (compare 1:30; 31:6-8; Joshua 1:9).
Without faith, it is impossible to please God. Fear is the opposite of faith. He should be assured that the LORD will fight for them.
Verses 23-29: "Speak no more": The Hebrew of Moses' request and its refusal implies that Moses had been extremely persistent in his request; literally, "Do not continue [Luke 18:5, 7] to speak to me again of this matter". For the Israelites he had sought and obtained pardon. For himself he sought the Lord's own presence and a vision of His glory. "What God is there in heaven or in earth", is a rhetorical question with no bearing on any belief in the real existence of false gods. In fact, alien deities were considered nonentities (5:7). "Beth-peor" is literally, "The House [Temple] of Peor". Here the people had committed grave sin (Num. chapter 25; Psalm 106:28-30), and Moses was buried nearby (34:6).
Deuteronomy 3:23 "And I besought the LORD at that time, saying,"
"I besought the LORD": With the victories over Sihon and Og, Moses made one final passionate plea to the Lord to be allowed to enter the Promised Land. However, the Lord would not allow Moses that privilege. He did, however, allow Moses to go to the top of Pisgah and see the Land (compare Deut. 32:48-52; 34:1-4).
Deuteronomy 3:24 "O Lord GOD, thou hast begun to show thy servant thy greatness, and thy mighty hand: for what God [is there] in heaven or in earth, that can do according to thy works, and according to thy might?"
To give a specimen of the greatness of his power in subduing the two kings and their kingdoms, and delivering them up into the hands of the Israelites. Moses had seen instances of the mighty power of God in Egypt, at the Red sea, and in the wilderness. But this was the beginning of his power, in vanquishing the Canaanites, and putting their land into the possession of the Israelites, as he had promised. Of which the Amorites were a part, and a principal nation of them. And thus God, when he begins a work of grace upon the soul of man, begins to show the exceeding greatness of his power. And which is further exerted in carrying it on, and bringing it to perfection.
"For what God is there in heaven or in earth that can do according to thy works, and according to thy might?" Here Moses speaks according to the notion of Heathens, who supposed there were other gods in heaven and in earth besides the true God. And upon this supposition observes, let there be as many as they will, or can be imagined, there is none of them like the Lord God of Israel for power and might. Or are able to do such works as he has done, in nature, in the creation of all things out of nothing, in providence, in supporting what he has made, and in governing the world. And in those amazing instances of his power, in bringing down judgments upon wicked men, kings, and kingdoms. And in the deliverance of his own people from them, and putting them and their kingdoms into the possession of them. Which were the wondrous works of might Moses had in view, and a sense of which was impressed on his mind at this time.
This is the beginning of a prayer by Moses. Notice that He elevates God to the very highest level at the beginning of the prayer. Moses realizes the power of Almighty God. He knows more than anyone else that there is none other than God.
Deuteronomy 3:25 "I pray thee, let me go over, and see the good land that [is] beyond Jordan, that goodly mountain, and Lebanon."
The land of Canaan, the land flowing with milk and honey. A land which he describes as a most excellent one (Deut. 8:7). To see this land, he was very desirous of going over the river Jordan, beyond which it lay with respect to the place where he now was.
"That goodly mountain, and Lebanon": Or, "that goodly mountain, even Lebanon"; which lay to the north of the land of Canaan, and was famous for cedar and odoriferous trees. But if two distinct mountains are meant, the goodly mountain may design Mount Moriah, on which the temple was afterwards built, and of which Moses might have a foresight. And some by Lebanon think that is meant, which was built of the cedars of Lebanon, and therefore goes by that name (Zech. 11:1). And an anticipation of this made the mountain so precious to Moses, and desirable to be seen by him. So the Targum of Jonathan; "that goodly mountain in which is built the city of Jerusalem, and Mount Lebanon, in which the Shekinah shall dwell". To which agrees the note of Aben Ezra, who interprets the goodly mountain of Jerusalem, and Lebanon of the house of the sanctuary.
Moses has led them for 40 years. It is a great disappointment that he might not see the Promised Land. His prayer has become a plea that he might go over.
Deuteronomy 3:26 "But the LORD was wroth with me for your sakes, and would not hear me: and the LORD said unto me, Let it suffice thee; speak no more unto me of this matter."
Not at this time, and for this prayer of his, but on account of he and Aaron not sanctifying him at the waters of Meribah. Or of some expressions of unbelief, and unadvised words, which dropped from his lips through their provocation of him (Num. 20:12; see note on 1:37; compare 4:21-24).
"And would not hear me": Now, and grant the above request, having before declared that he and Aaron should not bring the people of Israel into the land he had given them. And Moses with all his entreaties could not prevail upon him to repeal the sentence.
"And the Lord said unto me, let it suffice": That he had seen the conquest of the two kings, and the delivery of their kingdoms into the hands of Israel. And that he had brought the people through the wilderness to the borders of the land of Canaan, and that he should have a distant sight of the land, as after directed.
"Speak no more unto me of this matter": Intimating it would be in vain, and to no purpose, to solicit such a favor, since it would never be granted. It was a determined point, and he would never recede from it.
The LORD's answer to Moses' request was no. Moses had angered the LORD when he smote the Rock (Jesus), when God told him to speak to it. The LORD tells Moses; He does not want to hear any more on this subject.
Deuteronomy 3:27 "Get thee up into the top of Pisgah, and lift up thine eyes westward, and northward, and southward, and eastward, and behold [it] with thine eyes: for thou shalt not go over this Jordan."
Which was the highest eminence of Mount Nebo, and so a very proper place to take a prospect from (see Deut. 32:49).
"And lift up thine eyes westward, and northward, and southward, and eastward": To all the four points of the heaven, and to all the four quarters and borders of the land of Canaan.
"And behold it with thine eyes": Even the land of Canaan, and particularly Lebanon, though it lay to the north of it, that mountain he had such a desire to see. Moses, though old, his natural sight was very strong, and not in the least dim. And it is not improbable that it might be more than ordinarily increased and assisted at this time.
"For thou shall not go over this Jordan": Into the land of Canaan. This affair, of not being suffered to enter there. Moses frequently takes notice of, no less than four or five times, it being what lay near his heart.
Moses goes to a very high point on Mount Pisgah, and sees the Promised Land. It reaches actually further than the eye can see in every direction. He did allow Moses to see the Promised Land, but not to go over into the Promised Land.
Deuteronomy 3:28 "But charge Joshua, and encourage him, and strengthen him: for he shall go over before this people, and he shall cause them to inherit the land which thou shalt see."
Charge him to take the care of the children of Israel, to introduce them into the good land, and put them into the possession of it. Encourage him against all fear of his and their enemies, and strengthen him with promises of the presence of God, and of his gracious help and assistance.
"For he shall go over before this people": Over the river Jordan, at the head of them, as their leader and commander. A type of Christ, the leader and commander of his people. Who as their King goes forth at the head of them, and will introduce them all into his Father's kingdom and glory.
"And he shall cause them to inherit the land which thou shalt see": And no more; not enter into. But Joshua should; and having conquered it, should divide it by lot for an inheritance to them, and their children after them. A type of Christ, in whom and by whom the saints obtain an inheritance by lot (Eph. 1:11).
The anointing of Moses to lead the people was passed on to Joshua. Joshua would now lead the people over into the Promised Land.
Numbers 27:18-20 "And the LORD said unto Moses, Take thee Joshua the son of Nun, a man in whom [is] the spirit, and lay thine hand upon him;" "And set him before Eleazar the priest, and before all the congregation; and give him a charge in their sight." "And thou shalt put [some] of thine honor upon him, that all the congregation of the children of Israel may be obedient."
Joshua 3:7 "And the LORD said unto Joshua, This day will I begin to magnify thee in the sight of all Israel, that they may know that, as I was with Moses, [so] I will be with thee."
Deuteronomy 3:29 "So we abode in the valley over against Beth-peor."
"Beth-peor": Located east of the Jordan River, probably opposite Jericho (see notes on Num. chapters 22-25 for the background).
This is in the plains of Moab. This was opposite of Jericho. At the end of this, we see they are poised, ready to take the Promised Land.
Deuteronomy Chapter 3 Questions
1. Who was the king of Bashan?
2. He ruled over the northern half of _________.
3. How many of his cities were taken by Israel?
4. Why did God say not to fear him?
5. Who did they kill, besides Og?
6. What is the same as Bashan?
7. How were the cities fortified?
8. What was kept for spoil?
9. The land they took was from the River _________ unto mount __________.
10. How tall is mount Hermon?
11. What were the names of some of the cities taken?
12. Who was the last of the giants?
13. How big was his bed?
14. Who was a giant, who was 9 feet tall?
15. What land do the Reubenites and Gadites receive?
16. What goes to the half tribe of Manasseh?
17. Who was Jair a descendent of?
18. "Havoth" is plural for chavvoth, which means _________.
19. Who was Gilead given to?
20. What is another name for "Chinnereth"?
21. The Dead Sea is the same as the ______ Sea.
22. Where did the tribe of Reuben, Gad, and the half tribe of Manasseh inherit land?
23. Where do the other tribes inherit land?
24. Where will Reuben's wife and children stay, while he goes to war?
25. When do the men of the tribe of Reuben go home?
26. Moses will not cross the __________ _________.
27. Without __________, it is impossible to please God.
28. Where does Moses' prayer begin?
29. What does Moses ask God for?
30. Does God grant his prayer request?
31. Why was the LORD wroth with Moses?
32. Where did the LORD send Moses?
33. Who will go in Moses' place?
Verses 1-23: The power and love of God to Israel are here made the ground and reason of a number of cautions and serious warnings. And although there is much reference to their national covenant, yet all may be applied to those who live under the gospel. What are laws made for but to be observed and obeyed? Our obedience as individuals cannot merit salvation; but it is the only evidence that we are partakers of the gift of God, which is eternal life through Jesus Christ. Considering how many temptations we are compassed with, and what corrupt desires we have in our bosoms, we have great need to keep our hearts with all diligence. Those cannot walk aright, who walk carelessly. Moses charges particularly to take heed of the sin of idolatry. He shows how weak the temptation would be to those who thought aright; for these pretended gods, the sun, moon, and stars, were only blessings which the Lord their God had imparted to all nations. It is absurd to worship them; shall we serve those that were made to serve us? Take heed lest ye forget the covenant of the Lord your God. We must take heed lest at any time we forget our religion. Care, caution, and watchfulness, are helps against a bad memory.
Verses 1-8: This begins a new section (4:1-40) which is a call for obedience to God's law. The purpose and value of the law are presented. "Hearken" shows the need for implicit obedience (in 4:39-40; 8:20; 9:23; 13:4, 18; 15:5; 26:14, 17; 27:10; 28:1-2, 15, 45, 62; 30:2, 8, 10, 20). "Teach you" literally means, "which I am about to teach you". (1 Chronicles 25:8), uses this word as "scholar", and refers to the 24 divisions of priests. In rabbinical times, the teacher of the law was called the "talmid" rabbi, and his pupils were known as " talmidim", that is, apprentices. Yet in another sense, all Israel were talmidim, apprenticed to the "Terah" (teaching) of God. The Jewish Talmud gets its name from this root. The purpose is, literally, "in order that you may live and that you may go in and possess the land" - not that they may obtain salvation life, but may physically live to possess the land. "Ye shall not add": Ancient suzerainty (overlordship) treaties frequently contained some such prohibition as this. Here the command makes a sharp distinction between the Word of God and the word of man (Matt. 5:17-19; 15:6).
Deuteronomy 4:1 "Now therefore hearken, O Israel, unto the statutes and unto the judgments, which I teach you, for to do [them], that ye may live, and go in and possess the land which the LORD God of your fathers giveth you."
"Hearken O Israel": Moses called the people to hear and obey the rules of conduct that God had given them to observe. Successful conquest and full enjoyment of life in the Land was based on submission to God's law.
"Statutes unto the judgments": The first are permanent rules for conduct fixed by the reigning authority, while the second deal with judicial decisions which served as precedents for future guidance.
Moses keeps reminding them that their eternal life and their well being on this earth is dependent upon total obedience to the LORD. "Hearken", is saying listen attentively. The statutes and the judgements are for all of the people. Moses will teach them before they enter into the Promised Land, because he will not go into the Promised Land with them. They must go in and possess the land of promise. They must obey God.
Deuteronomy 4:2 "Ye shall not add unto the word which I command you, neither shall ye diminish [ought] from it, that ye may keep the commandments of the LORD your God which I command you."
"Ye shall not add ... neither shall ye diminish": The Word that God had given to Israel through Moses was complete and sufficient to direct the people. Thus, this law, the gift of God at Horeb, could not be supplemented or reduced. Anything that adulterated or contradicted God's law would not be tolerated (compare 12:32; Prov. 30:6; Rev. 22:18-19).
This was a warning to them, and is also a warning to us.
Revelation 22:18-19 "For I testify unto every man that heareth the words of the prophecy of this book, If any man shall add unto these things, God shall add unto him the plagues that are written in this book:" "And if any man shall take away from the words of the book of this prophecy, God shall take away his part out of the book of life, and out of the holy city, and [from] the things which are written in this book."
Verses 3-4: Moses used the incident at Baal-peor (Num. 25:1-9) to illustrate from the Israelites' own history that their very lives depended on obeying God's law. Only those who had held fast to the Lord by obeying His commands were alive that day to hear Moses.
Deuteronomy 4:3 "Your eyes have seen what the LORD did because of Baal-peor: for all the men that followed Baal-peor, the LORD thy God hath destroyed them from among you."
Because of the idolatry the people of Israel fell into by worshipping that idol, being drawn into it by the daughters of Moab and Midian, through the counsel of Balaam. With whom they committed fornication; which led them to the other sin, and both highly provoking to God. The Targums of Onkelos and Jonathan are, "what the Word of the Lord has done to the worshippers of the idol Peor.
"For all the men that followed Baal-peor, the Lord thy God hath destroyed them from among you": 24,000 persons died on that account. Which being a recent thing, fresh in their memory and what they were eyewitnesses of, was a caution to them to avoid the same sins. As it is to us on whom the ends of the world are come (Num. 23:9).
There is a great deal in the 25th chapter of Numbers on the worship of false gods at Baal-peor. The following Scriptures give us an idea of how God punished for that sin.
Numbers 25:3-5 "And Israel joined himself unto Baal-peor: and the anger of the LORD was kindled against Israel." "And the LORD said unto Moses, Take all the heads of the people, and hang them up before the LORD against the sun, that the fierce anger of the LORD may be turned away from Israel." "And Moses said unto the judges of Israel, Slay ye every one his men that were joined unto Baal-peor."
Deuteronomy 4:4 "But ye that did cleave unto the LORD your God [are] alive every one of you this day."
To the worship of the Lord your God, as the Targum of Jonathan. Attended the service of the sanctuary, were observant of the laws of God, and walked in his statutes and judgments. Did not apostatize from him by idolatry or otherwise, but kept close unto him, and followed him fully.
"Are alive every one of you this day": Which is very remarkable, that in such a vast number of people not one should die in such a space of time, it being several months since that affair happened. And besides, in that time there was a war with the Midianites, and yet not one person died in that war. Nor as it seems by this account by any disease or disaster whatever (see Num. 31:49).
We see that only those who were involved in the sin were killed. Those who stayed true to God lived.
Deuteronomy 4:5 "Behold, I have taught you statutes and judgments, even as the LORD my God commanded me, that ye should do so in the land whither ye go to possess it."
He had faithfully delivered them, without adding them, or diminishing from them, and had diligently instructed the Israelites in them. He had taken pains to lead them into a thorough knowledge and understanding of them.
"That ye should do so in the land whither ye go to possess it": Do in like manner as the commandments the Lord direct to. Or that which is right; proper and fitting to be done. By doing which they continue in the land they were about to possess. Therefore, when in it were to be careful to them; some of them could not be done till they came into it, and all were to be done in it.
Moses wants them to clearly understand that the statutes and judgements God had given them on the trip, were for their practice in the Promised Land. They are not to forget about God, and start living pleasing to their own flesh. They are to keep God's commandments and laws.
Deuteronomy 4:6 "Keep therefore and do [them]; for this [is] your wisdom and your understanding in the sight of the nations, which shall hear all these statutes, and say, Surely this great nation [is] a wise and understanding people."
"The nations": Israel's obedience to God's law would provide a testimony to the world that God was near to His people and that His laws were righteous. One purpose of the law was to make Israel morally and spiritually unique among all the nations and, therefore draw those nations to the true and living God. They were from their beginnings to be a witness nation. Though they failed and have been temporarily set aside, the prophets revealed that in the future kingdom of Messiah they will be a nation of faithful witnesses (compare Isa. 45:14; Zech. 8:23).
"A wise and understanding people": The nations would see 3 things in Israel (verses 6-8). First, the Israelites would know how to apply God's knowledge so as to have discernment and to be able to judge matters accurately.
The law and the ordinances were given to the Hebrews. The rest of the world did not get the law from God. The one thing that set the Israelites apart from the rest of the world, was their relationship with their God. The people who lived around them thought of them as a great nation, because God was with them, and because He had given them His law. Their wisdom was a gift from God. Righteousness brings life. The wisest man realizes his need for a Savior.
2 Timothy 3:15 "And that from a child thou hast known the holy scriptures, which are able to make thee wise unto salvation through faith which is in Christ Jesus."
Verses 7-8: The Israelites were a special people because;
(1) No other nation had "God so nigh" that they could "call upon him" for any reason, and;
(2) No other nation had such "statutes and judgments" (2 Sam. 7:23).
To be able to draw near to God in prayer and to study His righteous decrees in Scripture is one of His richest blessings.
Deuteronomy 4:7 "For what nation [is there so] great, who [hath] God [so] nigh unto them, as the LORD our God [is] in all [things that] we call upon him [for]?"
"God so nigh unto them": Second, faithfulness to the Lord would allow the nations to see that the Lord had established intimacy with Israel.
This is the only nation in the world at the time Moses wrote this, that had the LORD dwelling with them.
Exodus 29:45 "And I will dwell among the children of Israel, and will be their God."
Deuteronomy 4:8 "And what nation [is there so] great, that hath statutes and judgments [so] righteous as all this law, which I set before you this day?"
"Statutes and judgements so righteous": Third, the nations would see that Israel's law was distinctive, for its source was the Lord indicating its character was righteous.
All the nations around them lived pleasing to their own flesh. Every man did what was right in his own sight. The law and statutes God had given Israel was not just to please God, but to cause Israel to live uprightly. There were dietary laws and civil laws, as well as religious laws. There were over 600 instructions given to Israel in the book of Leviticus to help them live righteously before God and man. God did not want them to have an earthly king. He wanted to be their only King. The one thing that set Israel aside, was the fact that God had entrusted them with His law.
Romans 3:2 "Much every way: chiefly, because that unto them were committed the oracles of God."
Verses 9-31: This section carries the most basic lesson for Israel to learn, to fear and reverence God.
Deuteronomy 4:9 "Only take heed to thyself, and keep thy soul diligently, lest thou forget the things which thine eyes have seen, and lest they depart from thy heart all the days of thy life: but teach them thy sons, and thy sons' sons;"
"Teach them thy sons": Deuteronomy stresses the responsibility of parents to pass on their experiences with God and the knowledge they have gained from Him to their children (compare 6:7; 11:19).
This law is not just for this generation, but for all the generations to come. They must walk in the knowledge God had entrusted them with. They were to keep themselves holy before the LORD. We are all warned to gird up our mind. Sin begins in the heart and mind of men. Sin is the transgression of the law. Sin brings death. They must live by the law that God gave them. We Christians, must walk in our salvation that we have received. It is important to stay in the Christian walk, after you receive your salvation. It is a dangerous thing to go back to pleasing the flesh.
Deuteronomy 4:10 "[Specially] the day that thou stoodest before the LORD thy God in Horeb, when the LORD said unto me, Gather me the people together, and I will make them hear my words, that they may learn to fear me all the days that they shall live upon the earth, and [that] they may teach their children."
"Specially the day": One experience of Israel to be passed on from generation to generation was (the great theophany the self-revelation of God in physical form), which took place at Horeb (compare Exodus 19:90 - 20:19).
The fear is not the terror kind of fear, but reverence toward God and His commandments. God spoke to the people His commandments.
Exodus 19:16-18 "And it came to pass on the third day in the morning, that there were thunders and lightnings, and a thick cloud upon the mount, and the voice of the trumpet exceeding loud; so that all the people that [was] in the camp trembled." "And Moses brought forth the people out of the camp to meet with God; and they stood at the nether part of the mount." "And all the people saw the thunderings, and the lightnings, and the noise of the trumpet, and the mountain smoking: and when the people saw [it], they removed, and stood afar off."
Exodus 20:20 "And Moses said unto the people, Fear not: for God is come to prove you, and that his fear may be before your faces, that ye sin not."
To fear God enough causes us to teach our children to fear God as well.
Deuteronomy 4:11 "And ye came near and stood under the mountain; and the mountain burned with fire unto the midst of heaven, with darkness, clouds, and thick darkness."
At the foot of it, in the lower part of the mountain, as the Targum of Jonathan. And agrees with (Exodus 19:17).
"And the mountain burnt with fire unto the midst of heaven": The flame and smoke went up into the middle of the air.
"With darkness, clouds, and thick darkness": Which thick darkness was occasioned partly by the smoke, which went up like the smoke of a furnace, and partly by the thick clouds. Which were on the mount, and covered the face of the heavens, which were black and tempestuous with them. The Septuagint renders it a "tempest" (Exodus 19:18). Which denotes the obscurity of the law, and the terrors it works in the minds of men.
This darkness was from the smoke of the fire of God.
Deuteronomy 4:12 "And the LORD spake unto you out of the midst of the fire: ye heard the voice of the words, but saw no similitude; only [ye heard] a voice."
"No similitude": Israel was to remember that when God revealed Himself at Sinai, His presence came through His voice, i.e., the sound of His words. They did not see Him. God is Spirit (John 4:24), which rules out any idolatrous representation of God in any physical form (verses 16-18), or any worship of the created order (verse 19).
Hebrews 12:29 "For our God [is] a consuming fire."
No one can see the face of the LORD and live. Generally, when a person encounters God, it is in a fire or something relating to a fire. The burning bush is a good example of that. The hub of the wheel in the wheel inside of the wheel had a fire burning. Both of these things are the presence of God. They saw no figure of a person. They heard His voice.
Deuteronomy 4:13 "And he declared unto you his covenant, which he commanded you to perform, [even] ten commandments; and he wrote them upon two tables of stone."
"His covenant" is the first of 27 recurrences in Deuteronomy of this important theme. We think of the "law", but actually it was a covenant. "Two tables of stone": Near Eastern suzerainty (overlordship), treaties were generally made in duplicate form. One copy was deposited with the vassal for periodic reference. The other was kept by the "great King". Both copies were placed in the Ark of the Covenant, in Israel's possession, where the Lord lived.
"Ten commandments": Literally "ten statements", from which comes the term "Decalogue". These summarize and epitomize all the commandments the Lord gave to Israel through Moses. Though the phrase occurs only here, in 10:4, and in Exodus 34:28, there are 26 more references to it in Deuteronomy (see notes on Matt. 19:16-21; 22:35-40; Mark 10:17-22; Rom. 13:8-10).
God first spoke the Ten Commandments to the children of Israel from the fire we just read about. Moses went on the mountain and stayed 40 days and God wrote the Ten Commandments on the tables of stone.
Exodus 31:18 "And he gave unto Moses, when he had made an end of communing with him upon mount Sinai, two tables of testimony, tables of stone, written with the finger of God."
Deuteronomy 4:14 "And the LORD commanded me at that time to teach you statutes and judgments, that ye might do them in the land whither ye go over to possess it."
When the ten commandments were delivered on Mount Sinai, and Moses was ordered to come up to God in the mount.
"To teach you statutes and judgments": Laws ceremonial and judicial, besides the ten commandments given them.
"That ye may do them in the land whither ye go over to possess it": The land of Canaan, which was on the other side of Jordan, and over which they must go in order to possess it. And when they came there, they were to hold the possession of it by attending to those laws which forbad the sins for which the old inhabitants of it were expelled out of it. And besides these, there were also several laws, both ceremonial and judicial, which were to be peculiarly observed in the land, as well as others they were obliged to do.
The covenant that God made with them was dependent upon them keeping God's laws and statutes.
Verses 15-19: This is a strong emphasis on commandments one and two (compare Rom. 1:18-23).
Deuteronomy 4:15 "Take ye therefore good heed unto yourselves; for ye saw no manner of similitude on the day [that] the LORD spake unto you in Horeb out of the midst of the fire:"
Moses carefully reminded the people that when the Lord's presence came with fire and thunder on Mount Sinai, they saw "no manner of similitude" (Isa. 40:18). That no one can see God is a teaching that runs through Scripture (Exodus 19:19-21; 33:20, 23; 1 Kings 19:11-13; John 6:46; Col. 1:15; 1 Tim. 6:16; John 1:18).
This is warning about the worship of idols or false gods. God is a Spirit, and those who worship Him must worship Him in Spirit and in Truth.
Deuteronomy 4:16 "Lest ye corrupt [yourselves], and make you a graven image, the similitude of any figure, the likeness of male or female,"
And not themselves only, but the word and worship of God. By idolatry, that which nothing is more corrupting and defiling, nor more abominable to God.
"And make you a graven image, the similitude of any figure": A graven image, in the likeness of any figure, an idea of which they had formed in their minds.
"The likeness of male or female": Of a man or a woman. Some of the Heathen deities were in the likeness of men, as Jupiter, Mars, Hercules, Apollo, etc. And others in the likeness of women, as Juno, Diana, Venus, etc. Some think Osiris and Isis, Egyptian deities. The one male, the other female, are respected. But it is not certain that these were worshipped by them so early.
The heathen around them worshipped images of false gods. This is a warning not to make an image of a false god. The worship of false gods is the same thing as spiritual adultery.
Deuteronomy 4:17 "The likeness of any beast that [is] on the earth, the likeness of any winged fowl that flieth in the air,"
As there are rarely any that the likeness of them has been made and worshipped, or the creatures themselves. As the ox by the Egyptians, the sheep by the Thebans, the goat by the Mendesians, and others by different people.
"The likeness of any winged fowl that flieth in the air": Such as the hawk, and the bird called Ibis, or another by the name of Cneph by the Egyptians, and the eagle by others.
They had made a golden calf and worshipped it. This is a warning not to worship any of God's created beings. Birds or animals, are not to be worshipped. They are the creation of God, not the Creator.
Deuteronomy 4:18 "The likeness of any thing that creepeth on the ground, the likeness of any fish that [is] in the waters beneath the earth:"
As serpents by many. And indeed, that creature is introduced into almost all the idolatries of the Heathens. Which seems to take its rise from the serpent Satan made use of to deceive our first parents.
"The likeness of any fish that is in the waters beneath the earth": As the crocodile and hippopotamus, or river horse, by the Egyptians. And Dagon and Derceto, supposed to be figures in the form of a fish, among the Phoenicians.
Again, these things such as fish, or snakes, or anything else that is created of God, are not to be worshipped. God, who created the earth and everything in it, is to be worshipped.
Deuteronomy 4:19 "And lest thou lift up thine eyes unto heaven, and when thou seest the sun, and the moon, and the stars, [even] all the host of heaven, shouldest be driven to worship them, and serve them, which the LORD thy God hath divided unto all nations under the whole heaven."
The starry heaven, which to do in itself is not sinful. And may be lawfully and commendably done, to raise admiration at the wonderful works of God in them, and lead to adore the author of them. But if not guarded against may be ensnaring.
"And when thou seest the sun and the moon, and the stars, even all the host of heaven": Those bright luminaries, so glorious to behold, and so useful and beneficial to the earth, and the inhabitants of it.
"Shouldest be driven to worship them, and serve them": Should have an impulse on their minds and their hearts, and be inclined and drawn to the worship of them. Partly by considering their splendor, glory, and usefulness, and partly by the example of others. For the worshipping of these seems to be and is the first kind of idolatry men gave into. At least it was very ancient (see Job 31:26).
"Which the Lord thy God hath divided unto all nations under the whole heaven": The sun and the moon by their constant revolutions visit all the parts of the world. And stars are fixed in both hemispheres, so that all nations of the earth receive the benefit and advantage of all these heavenly bodies. But were never designed to be the objects of their worship, as might be learnt from their being divided to them. Sometimes one part of the earth enjoying them, and then another, and not present with them all at the same time. Which, if deities, would have been necessary (see Psalm 19:6).
The sun, moon, and stars are also, part of the creation of God. They are not the Creator. They are His handiwork. All the host of heaven, including angels, are part of God's great creative acts. God, alone, is to be worshipped.
Genesis 1:14 "And God said, Let there be lights in the firmament of the heaven to divide the day from the night; and let them be for signs, and for seasons, and for days, and years:"
The following Scripture says it well.
Romans 1:25 "Who changed the truth of God into a lie, and worshipped and served the creature more than the Creator, who is blessed for ever. Amen."
We must worship the Creator, and not His creation.
Deuteronomy 4:20 "But the LORD hath taken you, and brought you forth out of the iron furnace, [even] out of Egypt, to be unto him a people of inheritance, as [ye are] this day."
"The iron furnace": A fire was used to heat iron sufficiently to be hammered into different shapes or welded to other objects. The iron furnace here suggests that Israel's time in Egypt was a period of ordeal, testing, and purifying for the Hebrews, readying them for usefulness as God's witness nation.
They had been in heavy bondage in Egypt. God Himself, delivered them out of Egypt (the world). He had chosen them as His special people to glorify His name to the whole world. He thought of Israel as His wife.
Deuteronomy 4:21 "Furthermore the LORD was angry with me for your sakes, and sware that I should not go over Jordan, and that I should not go in unto that good land, which the LORD thy God giveth thee [for] an inheritance:"
(See Deuteronomy 3:26).
"And sware that I should not go over Jordan": This circumstance of swearing is nowhere else expressed.
"And that I should not go in unto that good land": The land of Canaan; he might see it, as he did from Pisgah, but not enter into it.
"Which the Lord thy God giveth thee for an inheritance": To them and to their children after them.
Moses is still speaking of them causing him to strike the Rock (which symbolized Jesus), when God had told him to speak to it. They had grieved Moses over and over. Moses lost his chance to go to the Promised Land, because in his anger at the Israelites, he disobeyed God.
Deuteronomy 4:22 "But I must die in this land, I must not go over Jordan: but ye shall go over, and possess that good land."
The land of Moab, in a mountain in it where he died. And in a valley there, he was buried (Deut. 32:50).
"I must not go over Jordan": This he repeats, as lying near his heart. He had earnestly solicited to go over, but was denied it.
"But ye shall go over, and possess that good land": This he firmly believed and assures them of, relying on the promise and faithfulness of God.
Moses had led them to the door of the Promised Land, and yet would not be allowed to go in. He keeps reminding them how important it is to obey the commands of God. It is as if he is saying, "Look at me I disobeyed God once, and lost my place".
Deuteronomy 4:23 "Take heed unto yourselves, lest ye forget the covenant of the LORD your God, which he made with you, and make you a graven image, [or] the likeness of any [thing], which the LORD thy God hath forbidden thee."
Since he should not be long with them, to advise, instruct, and caution them.
"Lest ye forget the covenant of the Lord your God, which he made with you": What that required of them, and what was promised unto them on the performance of it. And what they must expect should they break it, and particularly be so forgetful of it, and the first articles in it, as follows.
"And make you a graven image, or the likeness of anything which the Lord thy God hath forbidden thee": A graven image in the likeness of men or women, of any beast on the earth, or fowl in heaven, or fish in the sea.
The graven image of a false god would greatly anger God. Moses keeps reminding them not to do that. They must keep the covenant of God, to be blessed in their land.
Verses 24-40: Moses urged the greatness, glory, and goodness of God. Did we consider what a God he is with whom we have to do, we should surely make conscience of our duty to him, and not dare to sin against him. Shall we forsake a merciful God, who will never forsake us, if we are faithful unto him? Whither can we go? Let us be held to our duty by the bonds of love, and prevailed with by the mercies of God to cleave to him. Moses urged God's authority over them, and their obligations to him. In keeping God's commandments, they would act wisely for themselves. The fear of the Lord, that is wisdom. Those who enjoy the benefit of Divine light and laws, ought to support their character for wisdom and honor, that God may be glorified thereby. Those who call upon God, shall certainly find him within call, ready to give an answer of peace to every prayer of faith.
All these statutes and judgments of the Divine law are just and righteous, above the statutes and judgments of any of the nations. What they saw at mount Sinai, gave an earnest of the day of judgment, in which the Lord Jesus shall be revealed in flaming fire. They must also remember what they heard at mount Sinai. God manifests himself in the works of the creation, without speech or language, yet their voice is heard (Psalm 19:1, 3). But to Israel he made himself known by speech and language, condescending to their weakness. The rise of this nation was quite different from the origin of all other nations. See the reasons of free grace; we are not beloved for our own sakes, but for Christ's sake.
Moses urged the certain benefit and advantage of obedience. This argument he had begun with (verse 1), That ye may live, and go in and possess the land. And this he concludes with (verse 40), that it may go well with thee, and with thy children after thee. He reminds them that their prosperity would depend upon their piety. Apostasy from God would undoubtedly be the ruin of their nation. He foresees their revolt from God to idols. Those, and those only, shall find God to their comfort, who seek him with all their heart. Afflictions engage and quicken us to seek God; and, by the grace of God working with them, many are thus brought back to their right mind.
When these things are come upon thee, turn to the Lord thy God, for thou seest what comes of turning from him. Let all the arguments be laid together, and then say, if religion has not reason on its side. None cast off the government of their God, but those who first abandon the understanding of a man.
Deuteronomy 4:24 "For the LORD thy God [is] a consuming fire, [even] a jealous God."
Yahweh is also "a consuming fire, even a jealous God" (Exodus 34:14; Heb. 12:29). His jealousy is protective of His singularity as God and God alone; His fire is judgment against all idolatry.
"A jealous God": God is zealous to protect what belongs to Him. He will not allow another to have the honor that is due to Him alone (compare Isa. 42:8; 48:11).
Almost every appearance of the LORD was in the midst of a fire.
Exodus 24:17 "And the sight of the glory of the LORD [was] like devouring fire on the top of the mount in the eyes of the children of Israel."
God will not share His people with a false god.
Exodus 34:14 "For thou shalt worship no other god: for the LORD, whose name [is] Jealous, [is] a jealous God:"
Deuteronomy Chapter 4 Questions
1. Hearken, O Israel, unto the __________ and ______________.
2. Why must Israel do this?
3. What does "hearken" mean?
4. What does verse 2 warn of?
5. What happened to the men who followed Baal-peor?
6. What happened to those who did cleave to the LORD?
7. What statutes and judgements had Moses taught?
8. Who were the only people to receive the law and judgements?
9. What set Israel aside from all other nations?
10. Righteousness brings _______.
11. How did the nations around them live?
12. What, other than religious laws, did God give them?
13. How long were these laws to be kept?
14. What is important for Christians to do, after they are saved?
15. What kind of fear is verse 10 speaking of?
16. How did God appear to them at the mountain?
17. Our God is a consuming _______.
18. What are some examples of seeing God in fire?
19. How were the tables of testimony written?
20. What did the covenant with God depend on?
21. What is verse 15 warning of?
22. They were not to worship any of God's __________ beings.
23. What, in the heavens, is part of God's handiwork?
24. What is Egypt called in verse 20?
25. God thought of Israel as His _______.
26. Why could Moses not go into the Promised Land?
27. The LORD thy God is a ______________ _______, even a jealous God.
28. What is one of God's names in Exodus 34:14?
Verses 25-31: The law and judgment: "Heaven and earth" speaks of summoning witnesses to the agreement, which was a regular part of the Near Eastern treaties. Normally, gods were summoned since they would supposedly be able to enforce the contents of the treaty. Note its use (in Deuteronomy 30:19; Isaiah 1:2; Jeremiah 6:19 Micah 1:2; 6:1-2), where the covenant has been broken and God is calling His witnesses to court. "Scatter you" is the language of Moses' first prophecy of Israel's removal from the land if she did not obey God. If she would turn to God, He would be merciful and restore her. Israel's 10 northern tribes were deported in (722 B.C.), by the Assyrians, and the southern tribes were taken by the Babylonians, beginning with Daniel (in 605 B.C.). They were later dispersed in the days of the early church (A.D. 70). "The latter days" refers to the time after Moses' message and culminates in the final restoration of Israel at the second coming of Christ.
Although the Jews returned in the days of Ezra and Nehemiah (ca. 538 - 445 B.C.), they never regained their autonomy or dominance. Thus, the days of promised restoration and return look forward to Messiah's return to set up the millennial kingdom.
Deuteronomy 4:25 "When thou shalt beget children, and children's children, and ye shall have remained long in the land, and shall corrupt [yourselves], and make a graven image, [or] the likeness of any [thing], and shall do evil in the sight of the LORD thy God, to provoke him to anger:"
Children and grandchildren, and several ages and generations have passed.
"And shalt have remained long in the land": Many years and even ages, or have grown old in it. Now they were in their infancy, and as such they were about to enter into it. During the times of the judges, they were in their childhood, or youth. In the times of David and Solomon, they were in their manhood. After that, in their decline. And in the times of Jeconiah and his brethren in their old age, when for their sins, they were carried captive.
"And shall corrupt yourselves, and make a graven image, or the likeness of anything": (see notes on Deut. 25:16).
"And shall do evil in the sight of the Lord thy God, to provoke him to anger": That sin of idolatry, that God provoking sin, is chiefly intended.
This is speaking of those who start out with God, and over a period of time, slip into idolatry. This is warning them against gradually drifting away from God and His teachings. To worship anything made with human hands, is idolatry and strictly forbidden.
Deuteronomy 4:26 "I call heaven and earth to witness against you this day, that ye shall soon utterly perish from off the land whereunto ye go over Jordan to possess it; ye shall not prolong [your] days upon it, but shall utterly be destroyed."
Should they be guilty of such a sin, since they were so strongly and publicly cautioned against it. And even the heaven and the earth were called upon as witnesses of the law being set before them, which so expressly forbids it (Deut. 30:19).
"That ye shall soon utterly perish from off the land whereunto you go over Jordan to possess it": Though they were now about to go over Jordan and inherit the land of Canaan, yet they would not enjoy it long, but be taken and carried captive out of it. As the ten tribes were by Shalmaneser king of Assyria, and the two tribes by Nebuchadnezzar king of Babylon, and both for their idolatry and other crimes.
God is a Jealous God. He will not share His people with any false god. This is one sin that brings quick punishment from God on His people. The condition of their inheritance of the land, is if they keep God's commandments. Calling heaven and earth to witness is like saying all of God's creation witnesses to that.
Deuteronomy 4:27 "And the LORD shall scatter you among the nations, and ye shall be left few in number among the heathen, whither the LORD shall lead you."
A time was coming when the Israelites' idolatry would cause the Lord to "scatter" them "among the heathen" (Ezek. 12:15; Hosea 9:17), because His chosen ones would worship false gods (Exodus 34:14). The Hebrew people were later dispersed into the world by the Assyrians (722 B.C.), the Babylonians (586 B.C.), and finally were overrun and controlled by the Romans (63 B.C.).
"The LORD shall scatter you": Moses warned Israel that the judgment for idolatry would be their dispersion among the nations by the Lord (see 28:64-67).
This is speaking of things like the Babylonian captivity. Every time they seem to get careless about keeping God's law and seek other Gods to worship, God brings disaster to them. Usually, it is in the form of captivity.
Deuteronomy 4:28 "And there ye shall serve gods, the work of men's hands, wood and stone, which neither see, nor hear, nor eat, nor smell."
Idols made by men, cut out of wood and stone. These they should be enticed into the service of, or compelled to serve. Which was still more brutish and stupid than to worship the sun, moon, and stars, which were not the works of men's hand, but the glorious works of the eternal God. But since in their captivities they were not subject to idolatry, but were cured of it thereby, another sense of the words is given by some. As by Onkelos and Jonathan, who paraphrase the words of serving the people, that serve idols. But what follows confirms the first sense:
"Which neither see, nor hear, nor taste, nor smell": Senseless things, which have none of the senses of seeing, hearing, and smelling, nor the faculty of eating, which they need not to support life, of which they are destitute. And therefore, it must be monstrous stupidity to worship such lifeless, senseless, objects (see Psalm 115:4).
The lands that capture Israel are the heathen countries around them, and they do worship idols of all kinds. We have mentioned before that, the Creator of everything is the only one to worship. His creation, whether people or things, are not to be worshipped.
Deuteronomy 4:29 "But if from thence thou shalt seek the LORD thy God, thou shalt find [him], if thou seek him with all thy heart and with all thy soul."
By prayer and supplication, acknowledging and confessing sin, and desiring that God would be gracious and forgive it. And bring them out of their miserable condition. Even if out of those depths of affliction and distress, and though scattered about in the world, and in the uttermost parts of it.
"Thou shalt find him": To be a God hearing and answering prayer, gracious and merciful, ready to help and deliver.
"If they seek him with all their heart and with all their soul": Sincerely and affectionately.
As long as they have breath in their bodies, regardless of where they are, they can cry out to God and He will hear. True belief in God originates in the heart. Look at what Jesus said about this very thing.
Mark 12:30 "And thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind, and with all thy strength: this [is] the first commandment."
Deuteronomy 4:30 "When thou art in tribulation, and all these things are come upon thee, [even] in the latter days, if thou turn to the LORD thy God, and shalt be obedient unto his voice;"
"The latter days": Literally "the end of days". Moses saw in the distant future a time when repentant Israel would turn again to the Lord and obey Him. Throughout the Pentateuch, "the latter days" refers to the time when Messiah will establish His kingdom (see Gen. 49:1, 8-12; Num. 24:14-24; Deut. 32:39-43).
The latter days are many times, speaking of the time of the second coming of Christ. At that time, there shall be great tribulation.
Matthew 24:21 "For then shall be great tribulation, such as was not since the beginning of the world to this time, no, nor ever shall be."
In the following verse, we see that some people are taken out of this great tribulation to be with the LORD.
Revelation 7:14 "And I said unto him, Sir, thou knowest. And he said to me, These are they which came out of great tribulation, and have washed their robes, and made them white in the blood of the Lamb."
To turn to the LORD is speaking of repenting of a life of sin and obeying the will of God.
Deuteronomy 4:31 "(For the LORD thy God [is] a merciful God;) he will not forsake thee, neither destroy thee, nor forget the covenant of thy fathers which he sware unto them."
"The covenant of thy fathers": God mercifully, not because they deserve it, will fulfill the covenant He made with Abraham, Isaac, and Jacob with repentant Israel in the future. God will not forget the Word that He has given to Abraham and his seed (compare Rom. 11:25-27).
His mercy endureth forever.
1 Chronicles 16:34 "O give thanks unto the LORD; for [he is] good; for his mercy [endureth] for ever."
Hebrews 13:5 "[Let your] conversation [be] without covetousness; [and be] content with such things as ye have: for he hath said, I will never leave thee, nor forsake thee."
We may forsake God, but He never forsakes His own. His mercy extends to whosever will dare to believe. The covenant is an everlasting covenant. God will never forget.
Verses 32-40: Since the day that God created man upon the earth": In all of human history, no other nation has had the privilege that Israel had of hearing God speak, as He did in giving the law at Mt. Sinai, and surviving such an awesome experience. Nor had any other people been so blessed, chosen and delivered from bondage by such mighty miracles as Israel saw. God did this to reveal to them that He alone is God (verses 35, 39).
A historical apologetic, appealing for the nation's obedience to God' law.
Deuteronomy 4:32 "For ask now of the days that are past, which were before thee, since the day that God created man upon the earth, and [ask] from the one side of heaven unto the other, whether there hath been [any such thing] as this great thing [is], or hath been heard like it?"
Inquire into and consult the annals of former times, of ages past.
"Since the day that God created man upon the earth": Trace them quite up to the creation of the world, and men in it.
"And ask from the one side of heaven to the other": Traverse the whole globe, and examine the records of every nation in it in both hemispheres.
"Whether there hath been any such thing as this great thing is, or hath been heard like it?" Whether they can give any account of anything seen, heard, or done like what follows. Suggesting that they cannot furnish out an instance to be mentioned with it.
Moses is explaining here, that God had chosen them of all the people in the world, and made them His. They are a unique people. God had actually dwelt with them, and miraculously protected them and fed them for these 40 years. There had never before been a people that God had blessed like Israel.
Deuteronomy 4:33 "Did [ever] people hear the voice of God speaking out of the midst of the fire, as thou hast heard, and live?"
None ever heard the voice of God as they did, much less speaking such words as they heard. And still less out of the midst of fire, which was their case (Deut. 4:12).
"As thou hast heard, and live?" Which was stranger still, when they might have expected they should, and doubtless feared they would be, as it was wonderful they were not consumed by it.
This is one of the miraculous things that happened to them, when God spoke the Ten Commandments to them from the fire on the mountain.
Deuteronomy 4:34 "Or hath God assayed to go [and] take him a nation from the midst of [another] nation, by temptations, by signs, and by wonders, and by war, and by a mighty hand, and by a stretched out arm, and by great terrors, according to all that the LORD your God did for you in Egypt before your eyes?"
As he now had done, namely, the nation of Israel out of the nation of the Egyptians. This he not only had assayed to do, but had actually done it. Whereas no such instance like it could be produced, and especially as done in the manner this was.
"By temptations, by signs, and by wonders, and by war": The word "temptations" may be considered as a general word, as Aben Ezra thinks, and may signify the temptations by signs, etc. Or the various essays and trials, ways, means, and methods taken by the Lord to bring about the event. By "signs" may be meant those which were required of Moses, and done by him before the people of Israel, and before Pharaoh, as proofs of his mission from the Lord (Exodus 4:1). And by "wonders", the ten plagues of Egypt, which were done by a supernatural and miraculous operation, and were amazing things (see Psalm 78:11). And by "war", either the slaying of the firstborn, with the destruction of the judges and gods of Egypt, as Aben Ezra; or the Lord's fighting for Israel at the Red sea, as Jarchi. He saved them and destroyed the Egyptians, and showed himself to be a man of war (Exodus 14:14).
"And by a mighty hand and stretched out arm": Phrases frequently used when this affair is spoken of, and are expressive of the mighty power of God in the above instances. And in the issue of them, bringing Israel out of Egypt. Though Aben Ezra interprets it of the pillar of fire and cloud in which the Lord went before them.
"And by great terrors": Which the same writer interprets of the drowning of Pharaoh and his host in the sea, and dividing it for Israel. But may be understood not only of the terrors which possessed him and his people then, but at other times, especially at the time of the thunder and lightning, and when they sat in thick darkness. And particularly when all their firstborn was slain (see Deut. 26:8).
"According to all that the Lord your God did for you in Egypt before your eyes": Among the men of Egypt, as the above writer, Pharaoh and his courtiers. The above things were done as before them for their terror, so before Israel for their encouragement.
The word "assayed" means test, or attempt. God did take Israel from the grip of Egypt. The ten plagues that God brought on Egypt and the Egyptian gods caused them to release the Israelites. God Himself, fought Pharaoh's army at the Red Sea. The Israelites saw all of this with their very own eyes.
Deuteronomy 4:35 "Unto thee it was showed, that thou mightest know that the LORD he [is] God; [there is] none else beside him."
What the Lord did in Egypt.
"That thou mightest know that the Lord he is God, there is none else besides him": That he is the one only living and true God, and there is no other. This phrase is often used by the Prophet Isaiah, to express the same great article of faith.
God did all of this in Egypt and also all of the miracles, like the water coming from the Rock, for the benefit of Israel. There could be no doubt that the LORD, He is God. The false gods of Egypt were unable to do anything. God defamed all of the Egyptian false gods.
Deuteronomy 4:36 "Out of heaven he made thee to hear his voice, that he might instruct thee: and upon earth he showed thee his great fire; and thou heardest his words out of the midst of the fire."
Thunder is the voice of God, and by which he instructs men in the greatness of his power (Job 26:14). Unless his voice in giving the law, which was for the instruction of Israel, is meant. For that was heard on earth, on Mount Sinai, to which the following refers.
"And upon earth he showed thee his great fire": On Mount Sinai, which burned with it.
"And thou heardest his words out of the midst of the fire": The ten commandments, and therefore may well be called, a fiery law (see Deut. 4:12).
God's voice was heard by all of the Israelites, when He spoke to them from heaven. The voice actually came from the fire.
Deuteronomy 4:37 "And because he loved thy fathers, therefore he chose their seed after them, and brought thee out in his sight with his mighty power out of Egypt;"
"Because he loved thy fathers, therefore he chose their seed": Here is electing love, the spontaneous expression of grace, bestowed apart from any merit in its object (9:6). This appeal is based on God's love manifested to the patriarchs.
"And brought thee": He personally, literally "His face". God Himself had brought Israel out of Egypt. The Exodus resulted from the electing love that God had for the patriarchs and their descendants.
Thy fathers mentioned here, are speaking of Abraham, Isaac, and Jacob.
Genesis 17:8 "And I will give unto thee, and to thy seed after thee, the land wherein thou art a stranger, all the land of Canaan, for an everlasting possession; and I will be their God."
Exodus 13:14 "And it shall be when thy son asketh thee in time to come, saying, What [is] this? that thou shalt say unto him, By strength of hand the LORD brought us out from Egypt, from the house of bondage:"
Deuteronomy 4:38 "To drive out nations from before thee greater and mightier than thou [art], to bring thee in, to give thee their land [for] an inheritance, as [it is] this day."
The seven nations of the land of Canaan, which were more in number and mightier in power and strength than they. And particularly the Amorites, who were already driven out and dispossessed of their country, even the kingdoms and nations of Sihon and Og.
"To bring thee in to give thee their land for an inheritance, as it is this day": Referring, as Aben Ezra observes, to the inheritance of the land of the two kings of the Amorites, which the tribes of Reuben and Gad, and the half tribe of Manasseh, were put into the possession of already.
They had just seen this, when the mighty army of Og was defeated before them. The LORD goes before them in the smoke by day, and the fire by night.
Exodus 23:27-28 "I will send my fear before thee, and will destroy all the people to whom thou shalt come, and I will make all thine enemies turn their backs unto thee." "And I will send hornets before thee, which shall drive out the Hivite, the Canaanite, and the Hittite, from before thee."
Deuteronomy 4:39 "Know therefore this day, and consider [it] in thine heart, that the LORD he [is] God in heaven above, and upon the earth beneath: [there is] none else."
Own and acknowledge it now with thy mouth, and lay it up and consider it in thine heart hereafter. As a truth of the greatest importance to be professed and held fast, and to be thought of and meditated upon continually, and never to be forgotten.
"That the Lord he is God in heaven above, and upon the earth beneath": That he has made both, and is the possessor and Lord of them, and does what he pleases with them. That the one is his throne, his dwelling place, and the other his footstool. And that the inhabitants of both are his creatures, and under his authority and command, and he can dispose of them as he pleases.
"There is none else": No God in heaven or in earth beside him.
Mark 12:32 "And the scribe said unto him, Well, Master, thou hast said the truth: for there is one God; and there is none other but he:"
Colossians 1:16 "For by him were all things created, that are in heaven, and that are in earth, visible and invisible, whether [they be] thrones, or dominions, or principalities, or powers: all things were created by him, and for him:"
Deuteronomy 4:40 "Thou shalt keep therefore his statutes, and his commandments, which I command thee this day, that it may go well with thee, and with thy children after thee, and that thou mayest prolong [thy] days upon the earth, which the LORD thy God giveth thee, for ever."
Such gracious privilege, as remembered (in verses 32-39), should elicit obedience, particularly in view of the unconditional promise that the Land will be theirs permanently ("for all time"), as is detailed (in chapters 29 and 30).
John 14:15 "If ye love me, keep my commandments."
John 14:21 "He that hath my commandments, and keepeth them, he it is that loveth me: and he that loveth me shall be loved of my Father, and I will love him, and will manifest myself to him."
The blessings of God are upon those who live for Him.
Verses 41-49: Here is the introduction to another discourse, or sermon, Moses preached to Israel, which we have in the following chapters. He sets the law before them, as the rule they were to work by, and the way they were to walk in. He sets it before them, as the glass in which they were to see their natural face, that, looking into this perfect law of liberty, they might continue therein. These are the laws, given when Israel was newly come out of Egypt; and they were now repeated. Moses gave these laws in charge, while they encamped over against Beth-peor, an idol place of the Moabites. Their present triumphs were a powerful argument for obedience. And we should understand our own situation as sinners, and the nature of that gracious covenant to which we are invited. Therein greater things are shown to us than ever Israel saw from Mount Sinai; greater mercies are given to us than they experienced in the wilderness, or in Canaan. One speaks to us, who is of infinitely greater dignity than Moses; who bare our sins upon the cross; and pleads with us by His dying love.
Verses 41-43: The 3 verses are a narrative insertion at the end of Moses' speech. The setting aside of 3 cities on the east side of the Jordan by Moses showed that Moses willingly obeyed the commandments God gave him. He was an example of the type of obedience that God was calling for in (4:1-40; compare Num. 35:14; Joshua 20:18).
For more information on the cities of refuge, see (19:1-13; Num. 35:9-34, and Joshua chapter 20).
Deuteronomy 4:41 "Then Moses severed three cities on this side Jordan toward the sun rising;"
To be cities of refuge, according to the command of God (Num. 35:14). This he did when he had conquered the two kingdoms of the Amorites, that God had given them for an inheritance to the tribes of Reuben and Gad, and the half tribe of Manasseh (Deut. 4:38). Though Jarchi says, and so other Jewish writers, that persons were not received into them until the three cities appointed in the land of Canaan were separated for the like use (see notes on Num. 35:14). And these were:
"On this side Jordan, toward the rising sun": On that side of the river on which the plains of Moab lay, and the kingdoms of the Amorites, and to the east of Jordan. So Jarchi remarks, "on that side which is on the east of Jordan" (see Joshua 20:8).
These three cities on the eastern side of the Jordan were separated out for the purposes of God.
Deuteronomy 4:42 "That the slayer might flee thither, which should kill his neighbor unawares, and hated him not in times past; and that fleeing unto one of these cities he might live:"
For refuge; the slayer of a man. But not any slayer, but one which should kill his neighbor unawares; by accident to him. Without any design and intention to kill him. Ignorantly, as the Septuagint version; and so Onkelos.
"And hated him not in times past": It having never appeared that there had been a quarrel between them. And that the slayer had shown any hate to the man slain any time before the fact, or bore a grudge against him, or spite unto him.
"And that, fleeing unto one of these cities, he might live": In peace and safety unto his own death. Or unto the death of the high priest, when he was released from his confinement to the city of his refuge. And then might return to his tribe, house, family, and possessions.
This city of refuge is a place of safety for those who unintentionally kill someone. They will not be harmed, as long as they stay in this city. In the book of Numbers, we saw the law pertaining to this.
Numbers 35:11 "Then ye shall appoint you cities to be cities of refuge for you; that the slayer may flee thither, which killeth any person at unawares."
Deuteronomy 4:43 "[Namely], Bezer in the wilderness, in the plain country, of the Reubenites; and Ramoth in Gilead, of the Gadites; and Golan in Bashan, of the Manassites."
In (Joshua 20:8), it is added "upon the plain". This perhaps was the wilderness of Moab, in the plains of it, the same with Bozrah (see Jer. 48:24).
"In the plain country, of the Reubenites": Or lay in that part of the country which was allotted to them, and which they gave to the Levites (1 Chron. 6:78).
"And Ramoth in Gilead of the Gadites": It lay in that part of Mount Gilead, and among the cities of it, which fell to the share of the tribe of Gad, and was by them given to the Levites (1 Chron. 6:80). This city is frequently in Scripture called Ramoth-gilead (see 1 Kings 4:13).
"And Golan in Bashan, of the Manassites": Or "Gaulon", as the Septuagint, and from hence the country round about was called Gaulanitis. All Bashan, the kingdom of Og, was given to the half tribe of Manasseh, and out of it this city was given by them to the Levites (1 Chron. 6:71), and appointed a city of refuge.
The cities of refuge are named in the verse above. We see that each of the tribes had their city of refuge.
Verses 4:44 - 28:68: The heart of Deuteronomy is found in this long second speech of Moses. "Now this is the law" (4:44), which Moses explained to Israel (compare 1:5). After a brief introduction (4:44-49), Moses gave the people a clear understanding of what the law directed concerning their relationship with the Lord in the Land (5:1 - 26:19), then concluded by recounting the blessings or the curses which would come upon the nation as a consequence of their response to the stipulations of this law (27:1 - 28:68).
Deuteronomy 4:44 "And this [is] the law which Moses set before the children of Israel:"
Not the law concerning the cities of refuge, but the law of the ten commandments repeated in the following chapter. So Jarchi remarks, "this which he should set in order after this section;" as he does in the next chapter. Where he repeats in order the ten precepts, and makes observations on the manner of the delivery of them, and urges obedience to them.
Moses was more familiar with this law of God than anyone else. He has reminded the people of this law, before this later generation goes in to occupy the Promised Land. Sometimes, this law is spoken of as Moses' law.
Deuteronomy 4:45 "These [are] the testimonies, and the statutes, and the judgments, which Moses spake unto the children of Israel, after they came forth out of Egypt,"
"Testimonies ... statutes ... judgments": God's instruction to Israel was set forth in:
(1) The testimonies, the basic covenant stipulations (5:6-21);
(2) Statues, words that were inscribed and therefore fixed; and
(3) Judgments, the decision made by a judge on the merits of the situation.
The law was given to Israel when they came out of Egypt. Moses is not giving further law; he is now explaining that which has already been given.
Compare Psalm 19:7-9.
We see from this, that there are several categories to this. Testimonies, statutes, and judgements are all actually part of the law. This is the second time Moses has given this law.
Deuteronomy 4:46 "On this side Jordan, in the valley over against Beth-peor, in the land of Sihon king of the Amorites, who dwelt at Heshbon, whom Moses and the children of Israel smote, after they were come forth out of Egypt:"
Where the Israelites abode some time (see Deut. 3:29).
"In the land of Sihon king of the Amorites, who dwelt at Heshbon": Which was now conquered, and in the hands of the Israelites.
"Whom Moses and the children of Israel smote, after they came out of Egypt": Not as soon as, or quickly after they came from thence. For it was but a few months ago since this conquest was made, whereas it was near forty years since they came out of Egypt.
This is explaining that this law is given to the people by Moses, before they go into the Promised Land. Beth-peor is just across from Jericho, where they will enter the Promised Land. Sihon, king of the Amorites, was miraculously defeated by God for these people. This was a show from God that they will not have any difficulty defeating the armies in Canaan. When God is with them, they cannot lose.
Deuteronomy 4:47 "And they possessed his land, and the land of Og king of Bashan, two kings of the Amorites, which [were] on this side Jordan toward the sun rising;"
Seized upon them, and took them as their own, and divided them for an inheritance among two of their tribes and half another.
"Two kings of the Amorites": Which is more than once observed, that it might be taken notice of that these were of the nations of the Canaanites Israel were to root out, and possess their land.
"Which were on this side Jordan, toward the sun rising": Which lands and kingdoms lay to the east of Jordan, on that side of it on which were the plains of Moab, where Moses and Israel now were.
Og was the last of the giants. The land that was taken from them was given to the tribes of Reuben, Gad, and the half tribe of Manasseh.
Deuteronomy 4:48 "From Aroer, which [is] by the bank of the river Arnon, even unto mount Sion, which [is] Hermon,"
"Mount Sion": This reference to Mt. Hermon is not to be confused with Mt. Zion in Jerusalem.
Deuteronomy 2:36 "From Aroer, which [is] by the brink of the river of Arnon, and [from] the city that [is] by the river, even unto Gilead, there was not one city too strong for us: the LORD our God delivered all unto us:"
Joshua 12:1 "Now these [are] the kings of the land, which the children of Israel smote, and possessed their land on the other side Jordan toward the rising of the sun, from the river Arnon unto mount Hermon, and all the plain on the east:"
Deuteronomy 4:49 "And all the plain on this side Jordan eastward, even unto the sea of the plain, under the springs of Pisgah."
"The sea of the plain": The Dead Sea.
"Pisgah" always appears with the definite article, showing that it is not meant to designate a single location, but is a common noun. It describes any ridge crowning a hill or mountain, and this is true of the southern slopes of Jebel Osha, overlooking the Dead Sea, to which this verse likely refers.
All of this area mentioned is part of the land taken on the eastern side of the Jordan.
Deuteronomy 34:1 "And Moses went up from the plains of Moab unto the mountain of Nebo, to the top of Pisgah, that [is] over against Jericho. And the LORD showed him all the land of Gilead, unto Dan,"
Deuteronomy Chapter 4 Continued Questions
1. Who is verse 25 speaking of?
2. What will happen to them, if they fall into idolatry?
3. What condition is placed on their inheritance?
4. The Lord shall scatter you among the __________.
5. Who is a good example of this?
6. The lands that capture them will be ____________ countries.
7. If thou shalt seek the LORD, thou shalt ________ _____.
8. What time is verse 30 speaking of?
9. Who are dressed in white in Revelation 7:14?
10. What promise did God make us in Hebrews 13:5?
11. Has any one nation, other than Israel, ever heard the voice of God and lived?
12. When did God speak to them?
13. What does "assayed" mean?
14. What caused the release of the Israelites from Egypt?
15. What had they seen with their own eyes in the way of miracles?
16. Did they see God, when He spoke to them from the fire?
17. Exodus 13:14 tells us God brought them out, how?
18. God drove out __________ before them.
19. Where is God in power?
20. Jesus said, if you love me, _______ ____ ______________.
21. What were the three cities that Moses separated out to be used for?
22. Whose tribes were they chosen out of?
23. What are the categories of the law in verse 45?
24. Who was the last of the giants?
Verses 5:1 - 11:32: As Moses began his second address to the people of Israel, he reminded them of the events and the basic commands from God that were foundational to the Sinaitic Covenant (5:1-33; See Exodus 19:1 - 20:21). Then (in 6:1 - 11:32), Moses expounded and applied the first three of the Ten Commandments to the present experience of the people.
Verses 1-5: The summons to obey the law begins the section called "covenant stipulations" in an ancient Near Eastern suzerainty (overlordship) treaty. "Hear, O Israel" is repeated (in 4:1; 6:3-4; 9:1; 20:3; 27:9), to mark the beginning of a new appeal for obedience on the part of Israel. The verb carries the sense of "obey". The full implications of a proper hearing is that "ye may learn them, and keep, and do them". Knowledge is a prerequisite to performance.
Moses demands attention. When we hear the word of God we must learn it; and what we have learned we must put in practice, for that is the end of hearing and learning. Not to fill our heads with notions, or our mouths with talk, but to direct our affections and conduct.
Deuteronomy 5:1 "And Moses called all Israel, and said unto them, Hear, O Israel, the statutes and judgments which I speak in your ears this day, that ye may learn them, and keep, and do them."
"Hear, O Israel": The verb "hear" carried the sense "obey". A hearing that leads to obedience was demanded of all the people (compare 6:4; 9:1; 20:3; 27:9).
Moses has called all of the people together for a re-stating of the law. The law was first given at Horeb, where the voice of God came from the fire. Moses knows that many of those who were present that day are dead. The 40 years in the wilderness has caused many of the older people to die. Moses will repeat the law and judgements to them again, so they will be without excuse.
Deuteronomy 5:2 "The LORD our God made a covenant with us in Horeb."
"A covenant with us in Horeb": The second generation of Israel, while children, received the covenant that God made with Israel at Sinai.
Moses immediately explains who God is. He is every individual's personal LORD and God. The covenant He made with the people was conditional. If they keep His commandments, He will bless them. If they do not keep them, He will curse them.
Deuteronomy 5:3 "The LORD made not this covenant with our fathers, but with us, [even] us, who [are] all of us here alive this day."
"Made not this covenant with our fathers": The "fathers" were not the people's immediate fathers, who had died in the wilderness, but their more distant ancestors, the patriarchs (see 4:31, 37; 7:8, 12; 8:18). The Sinaitic or Mosaic Covenant was in addition to and distinct from the Abrahamic Covenant made with the patriarchs.
The covenant is for the living, not for the dead. This is the covenant that God made with them as a people at Mount Sinai. The nation of Israel had gone into agreement with God. The older people who were involved in that agreement are dead. Moses, Caleb, and Joshua remain of the leaders who met with the Lord at Sinai. The covenant was not made with individuals, but with the nation. This new generation is now Israel. The covenant then, is with them.
Deuteronomy 5:4 "The LORD talked with you face to face in the mount out of the midst of the fire,"
Meaning, not in that free, friendly, and familiar manner, in which he sometimes talked with Moses, of whom this phrase is used (Exodus 33:11). But publicly, audibly, clearly, and distinctly, or without the interposition of another. He did not speak to them by Moses, but to them themselves. He talked to them without a middle person between them, as Aben Ezra expresses it. Without making use of one to relate to them what he said; but he talked to them directly, personally.
"Out of the midst of the fire": In which he descended, and with which the mountain was burning all the time he was speaking. Which made it very awful and terrible, and pointed at the terrors of the legal dispensation.
Moses had gathered the people to the side of the mountain, and God had spoken to them from the fire on the mountain.
Deuteronomy 5:5 "(I stood between the LORD and you at that time, to shew you the word of the LORD: for ye were afraid by reason of the fire, and went not up into the mount;) saying,"
Between the Word of the Lord and you, as the Targums of Onkelos and Jonathan. That is, about that time, not at the exact precise time the ten commandments were delivered, for these were spoken immediately to the people. But when the ceremonial law was given, which was ordained by angels, in the hand of a mediator (Gal. 3:19). And which was at the request of the people as follows, terrified by the appearance of the fire out of which the moral law was delivered.
"To show you the word of the Lord": Not the Decalogue, that they heard with their own ears, but the other laws which were afterwards given, that were of the ceremonial and judicial kind.
"For ye were afraid by reason of the fire, and went not up into the mount": Lest they should be consumed by it. And indeed bounds were set about the mount, and they were charged not to break through.
"Saying": This word is in connection with the preceding verse, the Lord's talking out of the midst of the fire, when he said what follows.
We can see in the next verses, the fear the people had of the LORD, and also the fact that Moses spoke to God for them.
Exodus 20:18-19 "And all the people saw the thunderings, and the lightnings, and the noise of the trumpet, and the mountain smoking: and when the people saw [it], they removed, and stood afar off." "And they said unto Moses, Speak thou with us, and we will hear: but let not God speak with us, lest we die."
Verses 6-22: There is some variation here from (Exodus chapter 20), as between the Lord's prayer in (Matt. chapter 6 and Luke chapter 11). It is more necessary that we tie ourselves to the things, than to the words unalterably. The original reason for hallowing the Sabbath, taken from God's resting from the work of creation on the seventh day, is not here mentioned. Though this ever remains in force, it is not the only reason. Here it is taken from Israel's deliverance out of Egypt; for that was typical of our redemption by Jesus Christ, in remembrance of which the Christian Sabbath was to be observed. In the resurrection of Christ, we were brought into the glorious liberty of the children of God, with a mighty hand, and an outstretched arm. How sweet is it to a soul truly distressed under the terrors of a broken law, to hear the mild and soul-reviving language of the gospel!
Verses 6-21: The first 4 commandments involve relationship with God, the last 6 deal with human relationships; together they were the foundation of Israel's life before God. Moses here reiterated them as given originally at Sinai. Slight variations for the Exodus text are accounted for by Moses' explanatory purpose in Deuteronomy. See notes on Exodus 20:1-17 for an additional explanation of these commands. The commands to love God and to love others summarize the entire Ten Commandments and reflect His holy character (Matt. 22:37-40).
Verses 6-10: This section contains the first and second commandments and relates to the worship of God. "I am the Lord thy God, which brought thee out of the land of Egypt, from the house of bondage": is a phrase that appears over 125 times in the Old Testament. Usually this reminder went along with a command or ethical demand. The context or environment of law and obligation in the Old Testament period was the redemption of Israel from Egypt. The Lawgiver and His gracious act of redemption provide the context against which the commandments are given. "Before me": The highest duty of man is given in the first commandment. "Image": There are 14 Hebrew words for idols or images; this probably refers to "gods of silver or gods of gold" (Exodus 20:23), as well as those carved from stone, wood, and those later made from metal. "Likeness": Resemblance" or "form" applies to any real or imagined pictorial representation of deities. This is not intended to stifle artistic talent, for the command has reference to religious worship: God Himself commanded Moses to make many artistic representations on the curtains in the tabernacle. "Jealous": This must not be construed to mean that God is naturally suspicious, wrongfully envious of the success of others, or distrustful. When used of God it refers to:
(1) The quality in His character that demands exclusive devotion;
(2) The attribute of anger that He directs against all who oppose Him; and
(3) The energy that He expends on vindication His people.
"Mercy" (chesed), implies an unfailing love that is grounded in the covenant and is used both of God's attitude toward His people and of the response He desires from them (compare 1 John 4:11, 19), the latter occurring especially in Hosea. It is always closely connected with the two concepts of covenant and faithfulness.
Deuteronomy 5:6 "I [am] the LORD thy God, which brought thee out of the land of Egypt, from the house of bondage."
This is the preface to the ten commandments, and is the same with that in (Exodus 20:2; see note on Exodus 20:2). And those commands are here delivered in the same order, and pretty near in the same words, with a little variation, and a few additions. Which I shall only observe, and refer to (Exodus 20:1), for the sense of the various laws.
He is the great I AM. He is the One who eternally exists. It was actually God that brought them out of Egypt. Moses led them under the direction of the LORD. The rules for all men to live by must come from God. Man's law is not unfailing.
Deuteronomy 5:7 "Thou shalt have none other gods before me."
"None other gods": Compare Exodus 20:3. "Other gods" were non-existent pagan gods, which were made in the form of idols and shaped by the minds of their worshipers. The Israelite was to be totally faithful to the God to whom he was bound by covenant (compare Matt. 16:24-27; Mark 8:34-38; Luke 9:23-26; 14:26-33).
This is the first of the Ten Commandments. We see in this very first commandment, that there is One God. The worship of false gods would break the first commandment of God.
Deuteronomy 5:8 "Thou shalt not make thee [any] graven image, [or] any likeness [of any thing] that [is] in heaven above, or that [is] in the earth beneath, or that [is] in the waters beneath the earth:"
"Any graven image ... any likeness" (compare Exodus 20:4-5). Reducing the infinite God to any physical likeness was intolerable, as the people found out in their attempt to cast God as a golden calf (compare Exodus chapter 32).
Any image would not be God. God is Spirit.
John 4:24 "God [is] a Spirit: and they that worship him must worship [him] in spirit and in truth."
Graven images are idol worship.
Verses 9-10: "The third and fourth generations ... thousands" (see note on Exodus 20:5-6 for an explanation of this often misunderstood text).
"Them that hate me ... Them that love me": Disobedience is equal to hatred of God, as love is equal to obedience (compare Matt. 22:34-40; Rom. 13:8-10).
Deuteronomy 5:9 "Thou shalt not bow down thyself unto them, nor serve them: for I the LORD thy God [am] a jealous God, visiting the iniquity of the fathers upon the children unto the third and fourth [generation] of them that hate me,"
This is the preface to the ten commandments, and is the same with that in (Exodus 20:2; see note on Exodus 20:2). And those commands are here delivered in the same order, and pretty near in the same words, with a little variation, and a few additions. Which I shall only observe, and refer to (Exodus 20:1), for the sense of the various laws.
"Visiting the iniquity of the fathers upon the children": There are no sins which so surely entail penal consequences upon succeeding generations as the abominations of idolatry. All idolatry means the degradation of the Divine image in man. But it is not meant here that the soul of the son shall die for the father. The penalty extends only "to them that hate me."
We know the Jews had been easily influenced by the heathen women to bow down to their false gods. This is the one sin that God will not overlook. This is spiritual adultery, when they are unfaithful to God. This is strictly forbidden.
Deuteronomy 5:10 "And showing mercy unto thousands of them that love me and keep my commandments."
"Them that love me": We have an echo of this commandment in the words of our Savior: "If ye love me, keep my commandments" (John 14:15). The promise of His presence with us through the "other Comforter" compensates for the absence of any visible image. As love in this verse is practical, so is hatred in the previous verse. To hate God is to disobey His commandments.
The mercy of God is forever.
Deuteronomy 7:9 "Know therefore that the LORD thy God, he [is] God, the faithful God, which keepeth covenant and mercy with them that love him and keep his commandments to a thousand generations;"
James 5:11 "Behold, we count them happy which endure. Ye have heard of the patience of Job, and have seen the end of the Lord; that the Lord is very pitiful, and of tender mercy."
Deuteronomy 5:11 "Thou shalt not take the name of the LORD thy God in vain: for the LORD will not hold [him] guiltless that taketh his name in vain."
"Take the name ... in vain" (compare Exodus 20:7). Attach God's name to emptiness (compare Psalm 111:9; Matt. 6:9; Luke 1:49; John 17:6, 26).
This verse relates to the third commandment. The meaning is to "misuse" the name of God, or to use it for no real purpose. Examples may be:
(1) To affirm something that is false and untrue;
(2) To express mild surprise; and
(3) To use His name when there is no clear goal, purpose or reason for its use in the context, such as in a prayer of other religious context.
This is speaking of all profanity that uses the name of the LORD. It is strictly forbidden to misuse the name of the LORD.
James 5:12 "But above all things, my brethren, swear not, neither by heaven, neither by the earth, neither by any other oath: but let your yea be yea; and [your] nay, nay; lest ye fall into condemnation."
What comes out of the mouth, begins in the heart. Those who profane the name of the LORD, have profanity in their hearts.
Verses 12-15: These verses relate to the fourth commandment. It was given for the liberation, not the bondage, of the individual. It was for "rest". Another reason is given here, relating to the creation of the nation when they were redeemed from Egypt. Because of this new work of redemption, they are to rest.
Deuteronomy 5:12 "Keep the sabbath day to sanctify it, as the LORD thy God hath commanded thee."
"As the LORD thy God hath commanded thee" (compare Exodus 20:8-10). These words are missing from Exodus 20:8, but refer back to this commandment given to Israel at Sinai 40 years earlier. Or observe it, by setting it apart as a time of natural rest, and for the performance of holy and religious exercises, where the phrase is a little varied, "remember the Sabbath day to keep it holy"; it having been instituted before.
"As the Lord thy God hath commanded thee": Not at Sinai only, for the same might then have been observed of all the rest of the commands, but before the giving of the law, at the first of the manna (see Exodus 16:23).
The Sabbath is the 7th day of the week, or Saturday. Christians practice firstfruits, which is Sunday. Those under the law must practice Sabbath, or Saturday.
Deuteronomy 5:13 "Six days thou shalt labor, and do all thy work:"
The exhortation to observe the Sabbath and allow time of rest to servants (compare Exodus 23:12). Is pointed to, by reminding the people that they too were formerly servants themselves. The bondage in Egypt and the deliverance from it are not assigned as grounds for the institution of the Sabbath, which is of far older date (see Genesis 2:3). But rather as suggesting motives for the religious observance of that institution. The Exodus was an entrance into rest from the toils of the house of bondage, and is thought actually to have occurred on the Sabbath day or "rest" day.
Sabbath is a time for rest. Jesus said it best in the following Scripture.
Mark 2:27 "And he said unto them, The sabbath was made for man, and not man for the sabbath:"
Man is to work 6 days, and rest 1 day.
Deuteronomy 5:14 "But the seventh day [is] the sabbath of the LORD thy God: [in it] thou shalt not do any work, thou, nor thy son, nor thy daughter, nor thy manservant, nor thy maidservant, nor thine ox, nor thine ass, nor any of thy cattle, nor thy stranger that [is] within thy gates; that thy manservant and thy maidservant may rest as well as thou."
In (Exodus 20:10), it is only in general said.
"Nor thy cattle": Here by way of illustration and explanation the ox and the ass are particularly mentioned. The one being used in ploughing ground, and treading out the corn, and the other in carrying burdens; and it is added.
"Nor any of thy cattle": As their camels, or whatever else they were accustomed to use in any kind of service. They were none of them to do any kind of work on the Sabbath day. The following clause also is not used before, which expresses the end of this institution.
"That thy manservant and thy maidservant may have rest as well as thee. Which if the cattle had not rest, they could not have, being obliged to attend them at the plough or elsewhere. And this respects not only hired, but bond servants and maidens.
The Sabbath is actually a time set aside from all physical labor. It is a time of refreshing in the LORD. Every man and animal need a time to rest their body and their mind. This special time was set aside for man by the LORD, to give him a time of refreshing. Even though this day is set aside for worship, it is for the benefit of man.
Deuteronomy 5:15 "And remember that thou wast a servant in the land of Egypt, and [that] the LORD thy God brought thee out thence through a mighty hand and by a stretched out arm: therefore the LORD thy God commanded thee to keep the sabbath day."
"Brought thee out thence": Here an additional reason is given for God's rest after creation (i.e., for the observance of the Sabbath (see Exodus 20:11), God's deliverance of the people from Egypt. While the Israelites had been slaves in Egypt, they were not allowed rest from their continual labor, so the Sabbath was also to function as a day of rest in which their deliverance from bondage would be remembered with thanksgiving as the sign of their redemption and continual sanctification (compare Exodus 31:13-17; Ezek. 20:12).
"Remember that thou wast a bondman": Similar words are used in Deuteronomy to encourage the people to the proper behavior expected of them (5:15; 10:19; 16:12; and 24:18, 22). As "children of the LORD" (14:1), they should bear His character.
This day of rest (Sabbath), is not an option, it is a commandment of the LORD. God rested from His labors, and man is to rest one day in seven from his labors.
Verses 16-20: Compare Matt. 19:18:19; Mark 10:19; Luke 18:20.
Deuteronomy 5:16 "Honor thy father and thy mother, as the LORD thy God hath commanded thee; that thy days may be prolonged, and that it may go well with thee, in the land which the LORD thy God giveth thee."
This verse relates to authority, with the sanctity of the family in mind. Honor involves:
(1) Prizing them highly (Prov. 4:8);
(2) Caring and showing affection to them (Psalm 91:15); and
(3) Showing them respect, reverence, and deference (Lev. 19:3).
"That thy days may be prolonged" (compare Exodus 20:12; Matt. 15:4; Mark 7:10; Eph. 6:2-3). Paul indicated that this was the first commandment with a promise attached (Eph. 6:2). Jesus also had much to say about honoring parents (See Matt. 10:37; 19:29; Luke 2:49-51; John 19:26-27).
Ephesians 6:1 says that "obedience" is to be "in the Lord". Parents are to be honored, but never should their wishes or words become a rival or substitute for the Will or Word of God.
Families who heed this command not only honor the Lord, they strengthen society, producing good citizens and leaders. A rewarding proposition for children is also offered: "honor" your parents, and God will honor you with a longer life (Eph. 6:2-3). The practice of honor is respect.
Matthew 15:4 "For God commanded, saying, Honor thy father and mother: and, He that curseth father or mother, let him die the death."
Our father and mother, actually, are responsible for our birth. God gives us life. He uses our fathers and mothers to bring us to life. We should have great respect for the parents who brought us into the world. God should be first in our lives, but we should have respect for our parents.
Deuteronomy 5:17 "Thou shalt not kill."
This verse relates to the sanctity of life. The Hebrew language has seven words related to "kill". This word is almost always used of killing a personal enemy (ratsah), but is not confined to intentional and premeditated murder. The prohibition applies to:
(1) Suicide:
(2) To all accessories to the murder (2 Sam. 12:9); and
(3) To all those who have the authority of a magistrate or governor, but who fail to use it to punish known and convicted murderers (1 Kings 21:19).
There were at least 16 crimes calling for the death penalty in the Old Testament: Premediated murder, kidnapping, adultery, homosexuality, incest, bestiality, incorrigible delinquency and persistent disobedience to parents and authorities, striking or cursing parents, offering human sacrifice, false prophecy, blasphemy, profaning the Sabbath, sacrificing to false gods, magic and divination, unchastity, and rape of a betrothed virgin. Only for the first crime, premediated murder, was there no ransom or substitute acceptable (Num. 35:31).
This is speaking of premeditated murder.
Deuteronomy 5:18 "Neither shalt thou commit adultery."
This verse relates to adultery and the sanctity of marriage. It was punishable by death and was distinguished from fornication (Exodus 22:16; Deut. 22:28-29).
Compare Exodus 20:14; Matt. 5:27.
Adultery in the physical sense, is participating in sex with someone you are not married to. Adultery in the spiritual sense, is speaking of the worship of false gods. Adultery of all kinds is strictly forbidden.
Deuteronomy 5:19 "Neither shalt thou steal."
This verse relates to theft and the sanctity of property. The Old Testament taught that God owned everything in heaven and on earth (Psalm 24:1; 115:16), and that He has only entrusted it to others. Thus, theft was actually stealing from God as well as from man.
Compare (Exodus 20:15; Eph. 4:28).
To take anything that does not belong to you is stealing. Employees even steal from their employers, when they do not give them a full day's work for a full day's pay.
Deuteronomy 5:20 "Neither shalt thou bear false witness against thy neighbor."
This ninth commandment related to false charges and the sanctity of truth. It applied to all areas of life, even though the terminology used reflects the legal process in Israel "false witness". To despise the truth was to despise God whose very being was truth. "Lying" (in Hosea 4:2), shows the commandment had a broad application.
Compare (Exodus 20:16; Col. 3:9).
This is a very cruel thing to do. It does not build your position up, to tear someone else down. At all times we are required to speak the truth, if we are believers in the LORD. We should build our neighbors up, and not tear them down.
Deuteronomy 5:21 "Neither shalt thou desire thy neighbor's wife, neither shalt thou covet thy neighbor's house, his field, or his manservant, or his maidservant, his ox, or his ass, or any [thing] that [is] thy neighbor's."
The sanctity of motives is presented in the final commandment. It relates to an inner quality of contentment. "Desire" ( chamad), "to desire earnestly", "to long after", "to covet", is used in (Genesis 3:6), as it relates to the tree and its ability to make one wise. The word "covet" ( awah), also means to set one's desire on something, such as food. This relates to the inner instinct that lies behind all acts, thoughts, and words (compare Matt. 15:19; Mark 7:21; Luke 12:15; Rom. 1:24; 2 Cor. 9:5; Eph. 5:3; and 1 Tim. 6:6): "Godliness with contentment is great gain".
Both the lusting after a neighbor's wife and a strong desire for a neighbor's property were prohibited by the tenth commandment (compare Rom. 7:7).
We should rejoice in the fact that our neighbor has these things. It is coveting to want anything that belongs to someone else.
Luke 12:15 "And he said unto them, Take heed, and beware of covetousness: for a man's life consisteth not in the abundance of the things which he possesseth."
All of the Ten Commandments are covered in the following two that Jesus gave.
Matthew 22:37-39 "Jesus said unto him, Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind." "This is the first and great commandment." "And the second [is] like unto it, Thou shalt love thy neighbor as thyself."
God first, neighbor second, and yourself third covers all of the Ten Commandments.
Verses 22-27: The frightening circumstances of God's presence at Sinai caused the people to have enough fear to ask Moses to receive the words from God and communicate those words to them, after which they promised to obey all that God said (see verse 27).
Deuteronomy 5:22 "These words the LORD spake unto all your assembly in the mount out of the midst of the fire, of the cloud, and of the thick darkness, with a great voice: and he added no more. And he wrote them in two tables of stone, and delivered them unto me."
"And he added no more": These Ten Commandments alone were identified as direct quotations by God. The rest of the stipulations of the covenant were given to Moses, who in turn gave them to the Israelites. These basic rules, which reflect God's character, continue to be a means by which God reveals the sinful deeds of the flesh (compare Rom. 7:7-14; Gal. 3:19-24; 5:13-26). They are also a holy standard from conduct that the saved live by through the Spirit's power, with the exception of keeping the Sabbath (compare Col. 2:16-17).
"Two tables of stone": The tables were written on both sides (see Exodus 32:15).
The same message was spoken to the people that the message the fiery finger of God wrote on the tablets. They are the Decalogue, or the Ten Commandments. "Decalogue" means ten words.
Verses 23-33: Moses refers to the consternation caused by the terror with which the law was given. God's appearances have always been terrible to man, ever since the fall; but Christ, having taken away sin, invites us to come boldly to the throne of grace. They were in a good mind, under the strong convictions of the word they heard. Many have their consciences startled by the law who have them not purified. Fair promises are extorted from them, but no good principles are fixed and rooted in them. God commended what they said. He desires the welfare and salvation of poor sinners. He has given abundant proof that he does so; he gives us time and space to repent. He has sent his Son to redeem us, promised his Spirit to those who pray for him, and has declared that he has no pleasure in the ruin of sinners. It would be well with many, if there were always such a heart in them, as there seems to be sometimes. When they are under conviction of sin, or the rebukes of providence, or when they come to look death in the face. The only way to be happy, is to be holy. Say to the righteous, It shall be well with them. Let believers make it more and more their study and delight, to do as the Lord God hath commanded.
Verses 23-27: God is so holy that the Israelites thought that even hearing His "voice" could mean their death (Exodus 20:18-19).
Deuteronomy 5:23 "And it came to pass, when ye heard the voice out of the midst of the darkness, (for the mountain did burn with fire,) that ye came near unto me, [even] all the heads of your tribes, and your elders;"
The thick darkness, where God was, and with which the mountain was covered (Exodus 20:21).
"For the mountain did burn with fire": Which is a reason both why the Lord spoke out of the midst of the fire, the mountain on which he descended burning with it and also for his speaking out of the midst of darkness. Because not only a thick cloud covered the mountain, but it was altogether on a smoke, which ascended as the smoke of a furnace (Exodus 19:16).
"That ye come near unto me, even all the heads of your tribes and your elders": Or wise men, as the Targum of Jonathan. By which it appears, that not only the common people were frightened at what they heard and saw on Mount Sinai, but those of the first rank and eminence among them, who were the most famous for their authority and wisdom.
Moses had built a fence around the bottom of the mountain to keep them from touching the mountain, while the presence of God was on it. If they had touched the mountain, they would have died. The fire, smoke, and the voice out of the fire were all they could stand. They ran back from the mountain, when God began to speak in the fire.
Deuteronomy 5:24 "And ye said, Behold, the LORD our God hath showed us his glory and his greatness, and we have heard his voice out of the midst of the fire: we have seen this day that God doth talk with man, and he liveth."
In descending on Mount Sinai in the manner he did, and giving the law from thence with such solemnity. For there was a glory in the ministration of it, as the apostle argues (2 Cor. 3:7). It being delivered with so much majesty, and such a glorious apparatus attending it (see Deut. 33:2). Aben Ezra interprets this of the appearance of fire in which the Lord was, "and his greatness", of the thunders and lightnings, and the voice of the trumpet.
"And we have heard his voice out of the midst of the fire": The ten words, as the same interpreter rightly notes, which were vocally and audibly expressed out of the fire.
"We have seen this day, that God doth talk with man, and he liveth": They had proof of it in themselves; God had been talking with them out of the fire, and yet it did not reach and consume them, but they were still alive.
God has revealed Himself to them, so they will realize these Ten Commandments are from Him, and not Moses. They are amazed that any man can hear the voice of God and live.
Deuteronomy 5:25 "Now therefore why should we die? for this great fire will consume us: if we hear the voice of the LORD our God any more, then we shall die."
Since we are now alive, and have so wonderfully escaped the danger we were exposed unto, let us be careful that we are not liable to it again.
"For this great fire will consume us": If it continues, and we are exposed to it. Perhaps some of them might remember the fire that burnt in the uttermost parts of the camp at Taberah. And the destruction of Korah and the two hundred and fifty men with him by fire (Num. 11:1).
"If we hear the voice of the Lord our God any more, then we shall die": For it was such a voice of words they could not endure as to the matter of them. And therefore entreated the word might not be spoken to them anymore; it being the killing letter, and the ministration of condemnation and death. And the manner in which it was delivered was so terrible, that they concluded they could not live, but must die if they heard it again. And imagined that if the fire continued, the flames of it would spread and reach them, and they would not be able to escape them.
God's presence is more than they can bare. Fear of death overwhelms them.
Deuteronomy 5:26 "For who [is there of] all flesh, that hath heard the voice of the living God speaking out of the midst of the fire, as we [have], and lived?"
What man was there in any age, that was ever heard of or can be named.
"That hath heard the voice of the living God": Who lives in and of himself, and is the author and giver of life to all his creatures. Whereby he is distinguished from and is opposed unto the lifeless deities of the Gentiles; and which makes him and his voice heard the more awful and tremendous. And especially as speaking out of the midst of the fire: which was the present case.
"As we have, and lived?" Of this there never was the like instance; for though some had seen God and lived, as Jacob did, and therefore called the name of the place where he saw him Penuel (Gen. 32:30). And Moses had heard the voice of the angel of the Lord out of a bush, which seemed to be burning, and was not consumed (Exodus 3:2). Yet none ever heard the voice of the Lord out of real fire, and particularly expressing such words as he did, but the Israelites.
This does set them aside as a very special people. They are His chosen people. It is not unnatural for men to fear the presence of God. In fact, terror is a closer description than fear. They are amazed they are still alive.
Deuteronomy 5:27 "Go thou near, and hear all that the LORD our God shall say: and speak thou unto us all that the LORD our God shall speak unto thee; and we will hear [it], and do [it]."
To the mount, and to God on it.
"And hear all that the Lord our God shall say": For they supposed, by the continuance of the Lord on the mount, and the fire burning on it, that he had more to say, which they were not averse to hear. But desired it might be not immediately delivered to them, but by the means of Moses. The sound of the words, and the sight of the fire, being so terrible to them.
"And speak thou unto us all that the Lord our God shall speak unto thee": They did not doubt, knowing the faithfulness of Moses, his declaring all unto them that should be told him by the Lord. And they were desirous that he should, they did not want to have anything withheld from them, only they could not bear to see and hear things immediately from the Lord.
"And we will hear it and do it": Hearken to it, and receive it, as the word of God, and not man. And yield a ready and cheerful obedience, even to everything that should be required (see Exodus 20:19).
They are aware now, that Moses has a special relationship with the LORD. They ask Moses to communicate with God for them, and then bring His message to them. They promise to accept the message, and do it.
Verses 28-29: God affirmed that the pledge to be obedient was the right response (verse 28), and then expressed His loving passion for them to fulfill their promise so they and their children would prosper.
Verses 28-33: The response of the people in this moment was so right before the Lord that Yahweh wistfully expressed sadness that they would not always respond in this manner (32:29).
Deuteronomy 5:28 "And the LORD heard the voice of your words, when ye spake unto me; and the LORD said unto me, I have heard the voice of the words of this people, which they have spoken unto thee: they have well said all that they have spoken."
Not only in a general way, as he hears and knows all that is spoken by men. For there is not a word on the tongue, formed upon it, and uttered by it, but what is altogether known to him. But in a special and particular manner observed, took notice of, approved, and was well pleased with what these people said.
"And the Lord said unto me, I have heard the voice of the words of this people which they have spoken unto thee": Not only heard the sound of them, but took notice of the sense and meaning of them, and listened to them with pleasure and delight.
"They have well said all that they have spoken": Expressing such an awe and reverence of the divine Majesty, desiring to have a mediator between God and them. And purposing and promising to hearken to and obey whatsoever he should command by him.
The LORD heard them ask Moses to be their representative to Him. The Lord is pleased with that request. The LORD is aware that to speak to them directly would cause problems for them.
Deuteronomy 5:29 "O that there were such a heart in them, that they would fear me, and keep all my commandments always, that it might be well with them, and with their children for ever!"
This is spoken of God after the manner of men, to show that such a heart is desirable to him, and required by him. Otherwise it is certain that God can give such a heart, and hath promised to give it, (Jer. 32:40; Ezek. 36:27). And if God will work, who can hinder him? (Job 11:10).
"That it might be well with them, and with their children for ever": For the fear of God, and the keeping of his commandments, issue in the good of men, in their own good, their inward peace, and spiritual welfare. In the good of others, their neighbors, servants, and children, by way of example and instruction.
God knows their hearts, and knows the words they spoke were just promises they would not keep. As soon as Moses goes up the mountain for 40 days, they fall into great sin. The covenant depended upon them keeping God's commandments.
Verses 30-33: They asked to be given all God's Word (verse 27), so God dismissed the people and told Moses He was going to give the law to him to teach the people (verse 31). At stake was life and prosperity in the Land of Promise.
Deuteronomy 5:30 "Go say to them, Get you into your tents again."
Which they had left, being brought by Moses, at the direction of God, to the foot of Mount Sinai, to receive the law from his mouth. This being done, they are ordered to return to their tents again, to their families, wives, and children.
They were to return to their tents, while Moses communed with God for them. Moses would receive instructions from God for them, and then deliver the message to the people.
Deuteronomy 5:31 "But as for thee, stand thou here by me, and I will speak unto thee all the commandments, and the statutes, and the judgments, which thou shalt teach them, that they may do [them] in the land which I give them to possess it."
On the mount by him whither he was called up. Moses was not permitted to go to his tent when the children of Israel were. But was ordered to wait upon the Lord to receive instructions from him, which he was to communicate to the people. Being a kind of a mediator between God and them, as they requested, and which was granted them.
"And I will speak unto thee all the commandments, and the statutes, and the judgments". All laws, moral, ceremonial, and judicial, which belong to them as men, as in a church state, and members of a body politic.
"Which thou shalt teach them, that they may do them": For all doctrine is in order to practice, without which all instructions, and theoretical notions, signify little. And these they were more especially to do, and some of them peculiarly.
"In the land which I give them to possess it": The land of Canaan, and which laid on them no small obligation to do the commandments of God. Since of his free favor and good will, and as a pure gift of his, he had bestowed upon them a land flowing with milk and honey. Into which he was just now about to bring them. As nothing can more strongly engage souls to a cheerful obedience to the service of God, whether in private or in public, than the consideration of the great and good things which God of his rich grace bestows upon them. And has promised to them, and prepared for them, and will quickly put them into the possession of. And upon such an account Moses presses the observance of the commands of God in the following verses.
God taught Moses His ways. He gave him not only the Ten Commandments, but all of the statutes and judgements for the people. It was then, the obligation of Moses to teach them to the people.
Exodus 24:3 "And Moses came and told the people all the words of the LORD, and all the judgments: and all the people answered with one voice, and said, All the words which the LORD hath said will we do."
Deuteronomy 5:32 "Ye shall observe to do therefore as the LORD your God hath commanded you: ye shall not turn aside to the right hand or to the left."
Observe every precept, as to matter and manner, which the Lord has commanded. And that under a sense of the great obligations laid on them by him, in giving them freely so good a land to possess.
"You shall not turn to the right hand or to the left": But walk in the way of the commandments of God, and not depart from them at all, but follow the Lord in his own ways fully. The phrase is expressive of a strict and close attention to the word of God, without deviating from it in the least. For every sin, which is a transgression of some command of God or another, is a going out of the way that directs unto (see Isaiah 30:21).
This is a warning from Moses, that they must keep the commandments that God has sent them. They must not wander out of the straight and narrow path He has set before them. They are not to look to the world for answers. They must keep their eyes straight ahead on God.
Deuteronomy 5:33 "Ye shall walk in all the ways which the LORD your God hath commanded you, that ye may live, and [that it may be] well with you, and [that] ye may prolong [your] days in the land which ye shall possess."
None are to be avoided or departed from on any consideration whatever (see Psalm 119:6). An instance of this we have in Zacharias and Elizabeth (Luke 1:6). That ye may live; corporeally, comfortably, in all the outward enjoyments of life needful for them. Particularly in the possession of the land of Canaan, and the benefits of it. For these promises of life upon obedience seem to reach no further, unless as types and emblems of what is enjoyed through the obedience and righteousness of Christ, as the following phrases show.
"And that it may be well with you, and that ye may prolong your days in the land which ye shall possess": The land of Canaan; though the Jewish writers carry it further, even to heaven and eternal happiness. And so may we in the sense before given.
God had promised to bless them on the earth in the land He has given them, if they keep His commandments.
Ephesians 2:10 "For we are his workmanship, created in Christ Jesus unto good works, which God hath before ordained that we should walk in them."
Deuteronomy Chapter 5 Questions
1. What had Moses called all Israel together for?
2. Where was the law first given?
3. Who had made a covenant with Israel?
4. The covenant was ______________.
5. Why does Moses say, this covenant was made with them?
6. The _________ of Israel had gone into covenant with God.
7. Who had been present, when God had spoken from the fire to them?
8. Face to face is speaking of what?
9. Why were they afraid?
10. Who had brought them out of Egypt?
11. He is the great I AM. The One who _____________ _________.
12. What is the first commandment?
13. Any image would not be ______.
14. How many generations will God visit the iniquity to?
15. What is the worship of false gods?
16. What is verse 11 speaking of?
17. What day is Sabbath?
18. What do Christians practice?
19. Who celebrates Sabbath, besides the head of the family?
20. Honor thy _______ and thy __________.
21. What is meant by kill in verse 17?
22. What two kinds of adultery are there?
23. What is stealing?
24. What two commandments did Jesus give, that covers the ten commandments?
25. What is another name for the ten commandments?
26. What did the people ask Moses to do for them?
Verses 1-9: The content of (chapters 6-11), relates to the first two commandments. This portion deals with the principal commandment; to love God. "Hear, O Israel": This small section (verses 4-9), has been known to the Jews for many centuries as the Shema ("Hear"), and has been recited along with (11:13-21 and Numbers 15:37-41), as a daily prayer. "One Lord": Usually translated "Yahweh our God, Yahweh is one". Yahweh was to be the sole object of Israel's worship, allegiance, and affection. The word one ( alone, or unique), implies monotheism. The word expresses the "uniqueness" and the "unity" of God. There was no one like Him (Exodus 15:11), and there was no other to contradict Him when He spoke. "Love" is reminiscent both of treaty language in the Near East and of the analogy of the father-son relationship.
This love was based on the precedent of God's love (4:37), in the Exodus and in the calling of Abraham. "Heart" (see 4:29; 10:12; 11:13; 13:3; 26:16; and 30:2, 6 and 10), for the same expression. The heart was the seat of the mind and will, as well as of a wide range of emotions. "Soul" seems to refer to the source of life and vitality, or even of one's being. (In Genesis 2:7 and 19), man and animals are described as living beings. It can also refer to "appetite" or "desire" in the sense of one's spiritual/volitional desire (2 Sam. 3:21; 1 Kings 11:37; Job 23:13; Prov. 21:10; Isa. 26:8-9; compare Psalm 119:20). "Might" literally means "strength", which is well illustrated by Josiah when he implemented his reforms very forcibly and quoted this verse (2 Kings 23:25). "In thine heart": God wanted His law in their minds and not just on tablets of stone.
"Teach them diligently": The phrase means, "You shall repeat them to your children". The words "sittest, walkest, liest" and "risest" indicate that in every waking moment we are to teach God's principles in our homes and to our children, by our words and actions. "Bind them": Years later the Jews literally enclosed written portions of the law in small cases, called phylacteries, and bound them on their hands and foreheads (Matt. 23:5). "Thou shalt write": The Jews have taken this literally, too, for the word translated "posts", mezuzot, has become a noun, mezuzah. The mezuzah is a small box containing a parchment. (A mezuzah discovered in one of the Qumran caves contained the text of Deut. 10:12 - 11:21).
Whether taken literally or metaphorically, the signs described in (verses 8 and 9), indicate that the individual (verse 8), his home, and his community (verse 9), were to be distinguished in their character by obedience to the commandments as a response of love for God.
Verses 1-3: In this and the like passages, the commandments seem to denote the moral law, the statues the ceremonial law, and the judgments the law by which the judges decided. Moses taught the people all that, and that only, which God commanded him to teach. Thus, Christ's ministers are to teach his churches all he has commanded, neither more nor less (Matt. 28:20). The fear of God in the heart will be the most powerful principle of obedience. It is highly desirable that not we only, but our children, and our children's children, may fear the Lord. Religion and righteousness advance and secure the prosperity of any people.
"Days ... prolonged": Moses' concern is that successive generations maintain the obedience to God's laws that insures life and prosperity.
Deuteronomy 6:1 "Now these [are] the commandments, the statutes, and the judgments, which the LORD your God commanded to teach you, that ye might do [them] in the land whither ye go to possess it:"
Not the ten commandments repeated in the preceding chapter, but all others, whether moral, ceremonial, or judicial, afterwards declared. For what Moses now did was only to give a repetition and fresh declaration of such laws as he had before received, and delivered to the people. And so the Targum of Jonathan thus paraphrases this clause, "this is a declaration of the commandments, statutes, and judgments."
"Which the Lord your God commanded to teach you": That is, which he commanded him, Moses, to teach them, though not fully expressed, as may be learned from (Deut. 4:1).
"That ye might do them in the land whither ye go to possess it": This is often observed, to imprint upon their minds a sense of their duty. Even of obedience to the laws of God, which they were carefully and diligently to perform in the land of Canaan they were going into, and by which they were to hold their possession of it.
God had founded a new nation in the Israelites. God Himself, had released them from bondage in Egypt. This nation was to be different from their neighbors around them. They would have no earthly king. Their King was the LORD. Their laws were not man made, they were laws, judgements, and statutes established by God. They were to live on this earth under the direct leadership of God. Moses was to teach these people these things that God had set down for them to live by. They were to establish their new land on these principles of God. Notice Moses says, "your God".
Deuteronomy 6:2 "That thou mightest fear the LORD thy God, to keep all his statutes and his commandments, which I command thee, thou, and thy son, and thy son's son, all the days of thy life; and that thy days may be prolonged."
Being taught to know the greatness of his being, and the nature of his mind and will, and the manner of his worship. And not with a slavish fear, but with a filial one, a reverential affection for God. Being instructed in their duty, as of children, to their God and Father (see Deut. 5:29).
"To keep all his statutes, and his commandments, which I command thee": Not in his own name, but in the name, and by the authority of God, whose minister and messenger he was. And all, having the stamp of divine authority on them, were to be observed and kept, and not one to be neglected or departed from.
"Thou, and thy son, and thy son's son, all the days of thy life": A man and his children, and grandchildren. He was to take care that they kept all the commandments of the Lord as long as he lived, and had any concern with them.
"And that thy days may be prolonged": Long life being reckoned a very great outward mercy. A long enjoyment of, and continuance in the land of Canaan, is chiefly designed, which is usually expressed when this is observed (see Deut. 4:26).
The agreement or covenant, that God had made with them was conditional on their obedience to God. Fear in the verse above, is speaking of their respecting God and being reverent toward Him. God had not left out any aspect of their lives. He had taught them how to please God, and stay at peace with those around them.
Deuteronomy 6:3 "Hear therefore, O Israel, and observe to do [it]; that it may be well with thee, and that ye may increase mightily, as the LORD God of thy fathers hath promised thee, in the land that floweth with milk and honey."
"The land that floweth with milk and honey": A description that included the richness of the Land which the Israelites were soon to possess (see 11:9; 26:9, 15; 27:3, 31:20).
They had truly grown from a family of Jacob of just over seventy people, to a nation of Israel close to three million strong. They had increased mightily in Egypt, because God had blessed them in this manner. They would continue to increase, as long as they were obedient to God and His Word. God had promised Abraham, Isaac, and Jacob the land of promise, which was the land of milk and honey. They are now, on the threshold of entering into this land. God will bless them in their growth and in their prosperity, as long as they obey Him.
Verses 4-9: This passage is at the heart of the Hebrew faith and is called the Shema, from the Hebrew word meaning "to hear". The Shema is the "creed of Israel" (Psalm 119:11).
Verses 4-5: Compare Mark 12:29-30, 32-33.
Deuteronomy 6:4 "Hear, O Israel: The LORD our God [is] one LORD:"
"Hear, O Israel": See (5:1. Deuteronomy 6:4-9), known as the Shema, has become the Jewish confession of faith, recited twice daily by the devout, along with (11:13-21 and Numbers 15:37-41).
"The LORD ... is one LORD": The intent of these words was to give a clear statement of the truth of monotheism, that there is only one God. Thus, it has also been translated "the Lord is our God, the Lord alone". The word used for "one" in this passage does not mean "singleness", but "unity". The same word is used in (Gen. 2:24), where the husband and wife were said to be "one flesh". Thus, while this verse was intended as a clear and concise statement of monotheism, it does not exclude the concept of the Trinity.
The fundamental concept of the Shema (the name of this passage, which is the first word in Hebrew: Hear!) is that God is one and not many gods. By definition, there can be only one all-powerful, infinite, limitless God. To speak of more than one supreme, absolute, perfect and almighty Being is to say something contradictory. There cannot be two absolutes, for then there would be no absolute. By revelation, we know that only Yahweh is that one God. Therefore, nothing in your life should come between you and God.
Israel is warned from the beginning, to remember there is One God. The heathens around them worship many false gods. We see from the following Scripture that the Father, Word, and the Holy Ghost are one in the Spirit.
1 John 5:7 "For there are three that bear record in heaven, the Father, the Word, and the Holy Ghost: and these three are one."
Moses is telling them to remember this fact, when he says "hear".
Verses 5-9: "Thou shalt love the LORD thy God": First in the list of all that was essential for the Jew was unreserved, wholehearted commitment expressed in love to God. Since this relationship of love for God could not be represented in any material way as with idols, it had to be demonstrated in obedience to God's law in daily life. Compare (11:16-21; Matt. 22:37; Luke 10:27).
Deuteronomy 6:5 "And thou shalt love the LORD thy God with all thine heart, and with all thy soul, and with all thy might."
When Jesus was asked, "Which is the great commandment in the law?" (Matt. 22:36), He did not quote the first of the Ten Commandments; He quoted this verse.
I have said many times; we are what our hearts are. If our hearts are pure and stayed upon the things of God, good things will come out of our mouth.
Luke 6:45 "A good man out of the good treasure of his heart bringeth forth that which is good; and an evil man out of the evil treasure of his heart bringeth forth that which is evil: for of the abundance of the heart his mouth speaketh."
For us to love the LORD with our heart, soul, mind, with all our strength, we must be submitted to the will of God. Notice what Jesus says about this very thing.
Mark 12:30 "And thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind, and with all thy strength: this [is] the first commandment."
Verses 6-16: Here are means for maintaining and keeping up religion in our hearts and houses.
(1). Meditation: God's words must be laid up in our hearts, that our thoughts may be daily employed about them.
(2). The religious education of children: Often repeat these things to them. Be careful and exact in teaching thy children. Teach these truths to all who are any way under thy care.
(3). Pious discourse: Thou shalt talk of these things with due reverence and seriousness, for the benefit not only of thy children, but of thy servants, thy friends and companions. Take all occasions to discourse with those about thee, not of matters of doubtful disputation, but of the plain truths and laws of God, and the things that belong to our peace.
(4). Frequent reading of the word: God appointed them to write sentences of the law upon their walls, and in scrolls of parchment to be worn about their wrists. This seems to have been binding in the letter of it to the Jews, as it is to us in the intent of it. Which is, that we should by all means make the word of God familiar to us; that we may have it ready to use upon all occasions, to restrain us from sin, and direct us in duty. We must never be ashamed to own our religion, nor to own ourselves under its check and government. Here is a caution not to forget God in a day of prosperity and plenty. When they came easily by the gift, they would be apt to grow secure, and unmindful of the Giver. Therefore, be careful when thou liest safe and soft, lest thou forget the Lord. When the world smiles, we are apt to make court to it, and expect our happiness in it, and so we forget Him who is our only portion and rest. There is need of great care and caution at such a time. Then beware; being warned of your danger, stand upon your guard. Thou shalt not tempt the Lord thy God; neither by despairing of his power and goodness, while we keep in the way of our duty; nor by presuming upon it, when we turn aside out of that way.
Deuteronomy 6:6 "And these words, which I command thee this day, shall be in thine heart:"
"These words ... in thine heart": The people were to think about these commandments and meditate on them so that obedience would not be a matter of formal legalism, but a response based on understanding. The law written upon the heart would be an essential characteristic of the later New Covenant (see Jer. 31:33).
Those things stored in the heart cannot be taken away from you. God's Words must be stamped into the fleshly parts of our heart, for us to truly love Him.
John 15:10 "If ye keep my commandments, ye shall abide in my love; even as I have kept my Father's commandments, and abide in his love."
Someday God's laws will be written on the hearts of His people.
2 Corinthians 3:3 "[Forasmuch as ye are] manifestly declared to be the epistle of Christ ministered by us, written not with ink, but with the Spirit of the living God; not in tables of stone, but in fleshy tables of the heart."
Deuteronomy 6:7 "And thou shalt teach them diligently unto thy children, and shalt talk of them when thou sittest in thine house, and when thou walkest by the way, and when thou liest down, and when thou risest up."
Care and diligence are to be used, and pains taken, to instruct children, as soon as they are capable, in the knowledge of God and of his commandments. That they are to love him, fear him, serve and worship him. This is to bring them up in the nurture and admonition of the Lord (Eph. 6:4). It may be rendered "thou shalt whet or sharpen them", the words or commandments. It is expressive of diligence and industry in teaching. By frequent repetition of things, by inculcating them continually into their minds, endeavoring to imprint them there, that they may be sharp, ready, and expert in them.
"And shalt talk of them when thou sittest in thine house": At the time of meals, or at leisure hours, or even when employed in any business in the house which will admit of it. Every opportunity should be taken to instill the knowledge of divine things into their tender minds.
"And when thou walkest by the way": In a journey, and any of his children with him. Or for diversion, in the garden, field, or vineyard. Occasion may be taken on sight of any of the works of creation to lead into a discourse concerning God. His nature, perfections, and works, and the obligations his creatures lie under to love, fear, and serve him.
"And when thou liest down, and when thou risest up": At the time of going to bed, and rising from it. Which, as they are seasons of prayer to God, may be improved in instruction of children.
When God's laws are talked about constantly, those listening are receiving them into that computer we call our brain. Teach the children of God and His Ways, and when they are old they will come back to that teaching. All of this talking of these godly things gives no time for worldliness to creep in.
Deuteronomy 6:8 "And thou shalt bind them for a sign upon thine hand, and they shall be as frontlets between thine eyes."
"Hand ... frontlets between thine eyes": The Israelite was to continually meditate upon and be directed by the commandments that God had given to him. Later in Jewish history, this phrase was taken literally and the people tied phylacteries (boxes containing these verses) to their hands and foreheads with thongs of leather.
This is not actually speaking of wearing a box with God's laws on the front of your head. It is speaking of it being in your mind at all times. The binding on the hand is speaking of taking God's Words with you, wherever you go. It is like our Bible, which should be our constant companion.
Deuteronomy 6:9 "And thou shalt write them upon the posts of thy house, and on thy gates."
To put them in mind of them when they went out and came in, that they might be careful to observe them. This the Jews take literally also, and write them in a scroll of parchment this section with some passages. And as the Targum of Jonathan here, fix them in three places, over against the bed chamber, upon the posts of the house, and on the gate at the right hand of it. And this is what they call the Mezuzah; and the account given of it is this. In a parchment prepared for the purpose, they write the words in (Deut. 6:4). And then roll up the parchment, and write on it "Shaddai"; and put it either into a cane (or reed). Or else into a like hollow piece of wood, and so fasten it to the wall on the posts of the door at the right hand of entrance. And thus, as often as they go in and out, they make it a part of their devotion to touch this parchment, and kiss it.
The writing on the gates and the posts was speaking of them being constantly before them, wherever they went.
Verses 10-15: The great concern of God was that when His chosen ones entered the land, they would absorb the culture of the Canaanites. Therefore, He communicated to them the importance of preparing their hearts. On the other hand, the "cities, houses, wells, vineyards, trees" that were in the land were for the people to enjoy, even though they had not built, planted, or tended any of them. (Joshua 24:13).
Deuteronomy 6:10 "And it shall be, when the LORD thy God shall have brought thee into the land which he sware unto thy fathers, to Abraham, to Isaac, and to Jacob, to give thee great and goodly cities, which thou buildedst not,"
"The LORD thy God have brought thee into the land": God reiterated that He was going to give Israel the land in fulfillment of the promises that He had made to Abraham, Isaac, and Jacob both with title and prosperity.
Notice the word "when". It is not if, but when. God promised to bring them into this land, and God keeps His Word. Moses reminds them that this is a fulfillment of those promises.
Deuteronomy 6:11 "And houses full of all good [things], which thou filledst not, and wells digged, which thou diggedst not, vineyards and olive trees, which thou plantedst not; when thou shalt have eaten and be full;"
Not only full of good, convenient, and rich household furniture, but of the fruits of the earth. Of corn, wine, and oil, and also perhaps, of gold and silver.
"And wells digged which thou diggedst not": Which in those hot and dry countries were in much esteem, and of great worth (see Gen. 26:18).
"Vineyards and olive trees which thou plantedst not": Which Canaan abounded with much more than Egypt, where there were but few vines and olive trees. Though of both these there were more where the Israelites lived than elsewhere (See notes on Genesis 47:11). And these therefore might be such as they had seen in Egypt, in that part of it in which they dwelt. Goshen, which was in the Heracleotic nome, and that Strabo says only produced perfect olives, and fruit bearing trees. But the rest of Egypt wanted oil; and this home is the same which the Arabs now call the province of Fium, of which Leo Africanus says it produces a large quantity of olives. So that this might be observed for the encouragement of the Israelites.
"When thou shalt have eaten and be full": Having such plenty of good things the land would furnish them with.
This is saying, everything there for them is a gift from God. They did not work to dig the wells, nor did they work for any of these things. All of it is a free gift from God. It is almost like paradise. The vineyards and the olive trees are already there. They just move in with everything provided for them. This reminds me of the fact that God created the earth and everything in it, for the use of mankind. He did not create man, until He had made provision for him.
Deuteronomy 6:12 "[Then] beware lest thou forget the LORD, which brought thee forth out of the land of Egypt, from the house of bondage."
To love, fear, and worship him, and keep his commands. Creature enjoyments being apt to get possession of the heart, and the affections of it (Prov. 30:9).
"Which brought thee forth out of the land of Egypt, out of the house of bondage": Into a land abounding with all the above good things, and therefore under the highest obligations to remember the Lord and his kindnesses, and to serve and glorify him (Exodus 20:2).
Having too much too fast, sometimes causes a person to begin to take things for granted. They must remember where their blessings came from, and be thankful. They must not forget their former condition in Egypt. They must remember God in this.
Verses 13-19: They were to "fear ... serve ... and ... swear by His name": The swearing would be taking an oath of allegiance to God, and not to "go after other gods", which is repeated in (7:4, 13:6, 13; 17:3; 28:36, 64; 29:26; 30:17; and 31:20). Actually, the "other gods" were the work of men's hands (4:28). "Massah" means "Testing" or "Proving" (Exodus 17:7; Deut. 9:22). Man is forbidden to test God by questioning His power or protection (Matt. 4:7; Luke 4:12).
Deuteronomy 6:13 "Thou shalt fear the LORD thy God, and serve him, and shalt swear by his name."
"Swear by his name": An oath was a solemn pledge to affirm something said as absolutely true. The invoking of the Lord's name in the oath meant that one was bound under obligation before God to fulfill that word (compare Matt. 4:10; Luke 4:8).
This fear is reverence. It is speaking of having tremendous respect for the person of the LORD. This sort of reverence would cause one to serve Him. There is no greater name. God Himself, swore by His own name because there was none greater. This swear means to take great confidence in His name.
Deuteronomy 6:14 "Ye shall not go after other gods, of the gods of the people which [are] round about you;"
To serve and worship them, and swear by them. And which indeed are no gods, only nominal and fictitious ones. Idols which are nothing in the world, and ought to have no veneration and adoration given them. To go after them is to worship them, and this is to depart from the true God, and go a whoring after false deities.
"Of the gods of the people which are round about you": The gods of the Edomites, Ammonites, Moabites, Philistines, and Egyptians; all of which had their peculiar deities.
One of the main reasons that God did not want His people marrying the heathen around them, was because of their false gods. A husband or a wife, can cause a person to sometimes wander away from God. We know the downfall of Solomon was when he built places of worship of false gods for his wives. The gods of this world are not to be worshipped. Worship the Creator, not anything, or anyone, of His creation.
Deuteronomy 6:15 "(For the LORD thy God [is] a jealous God among you) lest the anger of the LORD thy God be kindled against thee, and destroy thee from off the face of the earth."
He was near to them, in the midst of them, his tabernacle being placed between their camps. And was a God jealous of his honor and glory in matters of worship, and would resent any affront given him in that way. "A jealous God" (see note on 4:24).
"Lest the anger of the Lord thy God be kindled against thee": There being nothing more apt to stir up his wrath than idolatry.
"And destroy thee from off the face of the earth": Suffer them to be carried captive out of their own land, and to be scattered among the nations of the world, and be utterly destroyed.
There have been several demonstrations of the Lord's anger against those who bow down to false gods. They had a recent example, when the men married strange wives who worshipped false gods. God destroyed everyone involved. This is one sin God will destroy them for. They must guard against being unfaithful to God, if they want to live. God will destroy those who dishonor Him with false gods.
Deuteronomy 6:16 "Ye shall not tempt the LORD your God, as ye tempted [him] in Massah."
Jesus quoted the first portion of this verse ("Ye shall not tempt the LORD your God") when Satan tempted Him (Matt. 4:7; Luke 4:12). Humans are the servants of God; for them to presume upon or test God is sin (1 Cor. 10:9).
"Massah" means trial or temptation. In this particular place, it is speaking of the place where they murmured about the lack of water. Another name for this place is Meribah. (compare Exodus 17:1-7; Matt. 4:7; Luke 4:12).
Exodus 17:7 "And he called the name of the place Massah, and Meribah, because of the chiding of the children of Israel, and because they tempted the LORD, saying, Is the LORD among us, or not?"
Verses 17-25: Moses gives charge to keep God's commandments. Negligence will ruin us; but we cannot be saved without diligence. It is our interest, as well as our duty, to be religious. It will be our life. Godliness has the promise of the continuance and comfort of the life that now is, as far as it is for God's glory. It will be our righteousness. It is only through the Mediator we can be righteous before God. The knowledge of the spirituality and excellency of the holy law of God, is suited to show sinful man his need of a Savior, and to prepare his heart to welcome a free salvation. The gospel honors the law, not only in the perfect obedience of the Son of God, the Lord Jesus Christ; but in that it is a plan for bringing back apostate rebels and enemies. By repentance, faith, forgiveness, and renewing grace, to love God above all things, even in this world. And in the world above, to love him perfectly, even as angels love him.
Deuteronomy 6:17 "Ye shall diligently keep the commandments of the LORD your God, and his testimonies, and his statutes, which he hath commanded thee."
Not only the ten commands, but all others.
"And his testimonies, and his statutes, which he hath commanded thee": Those of a judicial and ceremonial kind.
The word "diligently" shows us they will work at keeping the testimonies, statutes, and commandments. It must stay uppermost in their minds. Their welfare depends upon them keeping them.
Deuteronomy 6:18 "And thou shalt do [that which is] right and good in the sight of the LORD: that it may be well with thee, and that thou mayest go in and possess the good land which the LORD sware unto thy fathers,"
And what is such that appears from the declaration of his mind and will in the commandments he has given, and obeying which is therefore doing what is right and good. For his commandment is holy, just, and good, being agreeable both to his nature and will (Rom. 7:12). That it may be well with thee; as it is with those that fear God, and keep his commandments.
"And that thou mayest go in and possess the good land which the Lord sware unto thy fathers": To give to them and to their posterity, even the land of Canaan. But if they did not what was right and good in the sight of God, they might expect to be kept out of it. As their immediate parents were, whose carcasses fell in the wilderness.
This means they must desire in their hearts to do the will of God. God will bless them far above what they could ask, or even think, if they are obedient to His will.
Ephesians 5:8 "For ye were sometimes darkness, but now [are ye] light in the Lord: walk as children of light:"
Deuteronomy 6:19 "To cast out all thine enemies from before thee, as the LORD hath spoken."
This the Lord promised, and as it seems with an oath, that he would do for them. Drive out their enemies, and make way for the settlement of them in their country.
"As the Lord hath spoken" (see Gen. 15:18).
They must go into the land of promise, to receive these blessings God had promised their forefathers. They must go into the land, and receive these blessings with the faith that God will take care of them. The Lord is with them, when they have faith in Him.
Deuteronomy 6:20 "[And] when thy son asketh thee in time to come, saying, What [mean] the testimonies, and the statutes, and the judgments, which the LORD our God hath commanded you?"
"When thy son asketh thee in time to come": When a young son asked the meaning of the law, his father was to use the following pattern in explaining it to him. First, the Israelites were in bondage in Egypt (verse 21a). Second, God miraculously delivered the Israelites and judged the Egyptians (verse 21b). Third, this work was in accord with His promise to the patriarchs (verse 23). Fourth, God gave His law to Israel that His people might obey it (verses 24-25).
Generations to come may not understand the special relationship that God has with Israel. The fathers must tell the sons of the meanings. God commanded these things for the well being of His people. They are different from the countries around them, because their worship of the One True God.
Deuteronomy 6:21 "Then thou shalt say unto thy son, We were Pharaoh's bondmen in Egypt; and the LORD brought us out of Egypt with a mighty hand:"
In order to lead him into the spring and original of them, and to acquaint him with the goodness of God, which laid them under obligation to observe them.
"We were Pharaoh's bondmen in Egypt": Were brought into bondage and slavery to Pharaoh king of Egypt, into whose country their ancestors came. And where they resided many years, and at length were reduced to the utmost servitude and misery.
"And the Lord brought us out of Egypt with a mighty hand": By the exertion of his mighty power, which the Egyptians and their king could not withstand. As a token of his care and kindness to us; by the ties of which we are bound in gratitude to observe his commands. The Targum of Jonathan is, "the Word of the Lord brought us, etc." and it was Christ the Son of God that was from first to last concerned in that affair. Even from the appearance to Moses in the bush to Israel's coming out of Egypt.
The miracle release of the Israelites from the servitude of Pharaoh is a phenomenon. The Lord brought ten plagues on Egypt and the Egyptian false gods. At the end of the tenth plague, Pharaoh let them go. God Himself, delivered the people of Israel. The death of the firstborn of all Egypt was the tenth plague that caused their release.
Deuteronomy 6:22 "And the LORD showed signs and wonders, great and sore, upon Egypt, upon Pharaoh, and upon all his household, before our eyes:"
Meaning the ten plagues, which were signs of the power of God. Marvelous works, great, above the power of nature. And very sore or "evil" and very distressing to the Egyptians. For they came and lay heavy;
"Upon Egypt, upon Pharaoh, and upon all his household, before our eyes": Upon the king, his courtiers, and the whole land. And which were done publicly in the sight of the people of Israel, as well as the Egyptians. And there were some then living, though at that time when wrought under twenty years. Who saw with their own eyes what were done to them, and could never forget them. Here also the Targum of Jonathan has it, "and the Word of the Lord sent signs, etc."
Some of the signs and wonders were the water turning to blood, the plague of frogs, and the darkness that covered the land. Half of the plagues did not touch the Hebrews at all. They saw them, but were not affected by them.
Deuteronomy 6:23 "And he brought us out from thence, that he might bring us in, to give us the land which he sware unto our fathers."
By means of those miraculous plagues, even out of a state of bondage and misery. And in order;
"That he might bring us in, to give us the land which he sware unto our fathers": To bring them into the land of Canaan, give it to them, and put them in the possession of it. And so fulfil his promise and his oath made to Abraham, Isaac, and Jacob.
Egypt was a type of the world. God brought them out of Egypt. It took God quite a long time to get Egypt out of them. The 40 years wandering in the wilderness was for that purpose. God has brought them to the edge of their Promise. Now they must go in.
Deuteronomy 6:24 "And the LORD commanded us to do all these statutes, to fear the LORD our God, for our good always, that he might preserve us alive, as [it is] at this day."
Some of which were designed on purpose to commemorate the wonderful deliverance out of Egypt, as particularly the Passover. And all of them they were obliged in gratitude to obey, in consideration of such great favors bestowed upon them.
"To fear the Lord our God, for our good always": As it is always for the good of men, temporal, spiritual, and eternal, to fear the Lord. For there is no want to them that fear him, nor will the Lord withhold good things from them (see Psalm 34:9).
"That he might preserve us alive, as it is at this day": In bodily health and strength, and in the enjoyment of the good land, and all the blessings and benefits of it.
One thing that set these people aside from the rest of the world around them, was the fact God had entrusted them with His law and commandments. They were to be an example of holy living to the rest of the world.
Deuteronomy 6:25 "And it shall be our righteousness, if we observe to do all these commandments before the LORD our God, as he hath commanded us."
"Be our righteousness": A true and personal relationship with God that would be manifest in the lives of the people of God. There was no place for legalism or concern about the external since the compelling motive for this righteousness was to be love for God (verse 5).
Abraham's faith was counted unto him for righteousness. To be righteous means you are in right standing with God. Jesus gave all believers His righteousness. We gave Him our sin, and He clothed us in His righteousness. This above is saying they will be in right standing with God, if they keep His commandments. One of the greatest things in life we can have, is to be in right standing with our God.
Deuteronomy Chapter 6 Questions
1. God had founded a new nation in the ______________.
2. _____ _________ had released them from their bondage in Egypt.
3. Their King was the ________.
4. The nations around them had what kind of laws?
5. Where had they gotten their law?
6. What does Moses call God in verse 1?
7. What was another name for the agreement they had made with God?
8. What is fear in verse 2 speaking of?
9. They had grown from a small family of Jacob, to close to _______ ___________ people.
10. How long would they continue to increase?
11. What three patriarchs had God promised the land of milk and honey to?
12. How were they to love the LORD their God?
13. What is meant by the "frontlets between thine eyes"?
14. What does the author say to notice in verse 10?
15. What is verse 11 saying to them?
16. What, sometimes, causes a person to take something for granted?
17. Why did God swear by His own name?
18. What does God do to those who get involved with false gods?
19. What does "Massah" mean?
20. What is another name for Massah?
21. What does "diligently", in verse 17, show us?
22. When generations to come ask of these things, what shall they tell them?
23. The LORD showed ________ and ___________, great and sore, upon Egypt.
24. Egypt was a type of the __________.
25. What was the 40 years of wandering for?
26. Abraham's _______ was counted unto him for righteousness.
27. To be righteous means you are in ________ ___________ with God.
28. What is one of the greatest things we can have in life?
Verses 1-11: Here is a strict caution against all friendship and fellowship with idols and idolaters. Those who are in communion with God, must have no communication with the unfruitful works of darkness. Limiting the orders to destroy, to the nations here mentioned, plainly shows that after ages were not to draw this into a precedent. A proper understanding of the evil of sin, and of the mystery of a crucified Savior, will enable us to perceive the justice of God in all his punishments, temporal and eternal. We must deal decidedly with our lusts that war against our souls. Let us not show them any mercy, but mortify, and crucify, and utterly destroy them. Thousands in the world that now is, have been undone by ungodly marriages. For there is more likelihood that the good will be perverted, than that the bad will be converted. Those who, in choosing yoke-fellows, keep not within the bounds of a profession of religion, cannot promise themselves helps meet for them.
Deuteronomy 7:1 "When the LORD thy God shall bring thee into the land whither thou goest to possess it, and hath cast out many nations before thee, 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 thou;"
"Severn nations": These 7 groups controlled areas of land usually centered around one or more fortified cities. Together they had greater population and military strength than Israel. Six of these 7 are mentioned elsewhere (see Exodus 3:8). The unique nation here is the Girgashites, who are referred to in (Gen. 10:16; Joshua 3:10; 24:11; 1 Chron. 1:14), and in Ugaritic texts. They may have been tribal people living in the north of Palestine.
All of these people from these 7 nations are idolaters. They may be physically strong, but they are no match for God. Notice who cast out the nations before them. It is the LORD. Not only are there 7 nations, but they are mightier physically than the Israelites. God had promised Abraham 10 nations. Some of them were the Kenites, Kenizzites, Kadmonites and Rephidim. They had destroyed Rephidim with Og. The others here, will fall with the exploits of Joshua.
Deuteronomy 7:2 "And when the LORD thy God shall deliver them before thee; thou shalt smite them, [and] utterly destroy them; thou shalt make no covenant with them, nor show mercy unto them:"
"Utterly destroy them": All the men, women and children were to be put to death. Even though this action seems extreme, the following need to be kept in mind;
(1) The Canaanites deserved to die for their sin (9:4-5; compare Gen. 15;16);
(2) The Canaanites persisted in their hatred of God (7:10); and
(3) The Canaanites constituted a moral cancer that had the potential of introducing idolatry and immorality which would spread rapidly among the Israelites (20:17-18).
For the ban of extermination (see the note on 2:26-37).
It seems cruel for them to be totally run out of this country, but that is necessary to keep the Israelites from mixing with them and worshipping their false gods. They must not make a covenant with the world. They are not people who would honor a covenant, since they know not God.
Deuteronomy 7:3 "Neither shalt thou make marriages with them; thy daughter thou shalt not give unto his son, nor his daughter shalt thou take unto thy son."
"Neither shalt thou make marriages": Because of the intimate nature of marriage, the idolatrous spouse could lead her mate astray (see 1 Kings 11:1-8 for the example of Solomon).
The sad part of this is what we said above, they are idolaters, and would cause their spouses to become idolaters also. They must not marry these people, because they must stay faithful to God. A believer should never marry a non-believer. That is being unequally yoked.
Deuteronomy 7:4 "For they will turn away thy son from following me, that they may serve other gods: so will the anger of the LORD be kindled against you, and destroy thee suddenly."
From the pure worship of God, his word, statutes, and ordinances.
"That they may serve other gods": Worship their idols. That is, the daughters of Heathens, married to the sons of Israelites, would entice them from the worship of the true God to idolatry. So the Targum of Jonathan; as Solomon's wives drew him aside: or "he will turn away thy son". Meaning, as Jarchi observes, that the son of a heathen, that marries the daughter of an Israelite, will turn away the son born of her to idolatry, called here the grandfather's son. Though Aben Ezra says this respects the son mentioned in the preceding verse. That is, the son married to a Heathen woman, and not to a son born in such marriage.
"So will the anger of the Lord be kindled against you, and destroy thee suddenly": By some immediate judgment striking dead at once. There being nothing more provoking to God than idolatry, that being directly contrary to his being, nature, perfections, honor, and glory, of which he is jealous.
This had already happened, when Balaam tricked them. God destroyed all who were involved in the unfaithfulness. Thousands had died. It is strange, but the worshipper of the false gods usually turns the worshipper of God, instead of the other way around. It is better to marry within your own faith.
Deuteronomy 7:5 "But thus shall ye deal with them; ye shall destroy their altars, and break down their images, and cut down their groves, and burn their graven images with fire."
"Destroy their altars": This destructive action would remove any consequent temptation for the Israelites to follow the religious practices of the nations they were to displace from the Land.
For "groves" (see the note on Judges 3:6-7).
Their altars, images, groves, and graven images were all associated with the worship of their false gods. They were to be totally destroyed, for a reminder to not get involved in this sin. They were not to just tear them down, but totally destroy them with fire as well.
Verses 6-26: "Special people": The word "segulah" originally applied to ownership of property, and here to Israel as God's very own possession (compare 14:2; 26:18; Titus 2:14; 1 Peter 2:9). In the Akkadian language, it is used to describe the king as a "treasured possession" of his god. Thus, Israel's character as a holy people gave them no ground for pride, but imposed on them the responsibility of their call.
"Redeemed": The verb means "to ransom", "to redeem". In ancient Israel both property and life could be redeemed by making the appropriate payment. In the New Testament, human redemption is achieved solely by the sacrificial death of Christ (Mark 10:45; Luke 1:68; 1 Peter 1:18-19). Here the emphasis is on the result rather than on the price paid - that is, the liberation of the people. God "Keepeth covenant and mercy": The word mercy is "chesed" and appears about 250 times in the Old Testament (compare discussion on 5:6-10). The "hornet" (compare Exodus 23:28; Joshua 24:12), is a figure for the terror of God that descended on Israel's foes, producing panic and rout (compare verse 23). The fact that certain species of hornets in Palestine build nests underground and in rock crevices suggests the appropriateness of the figure with regard to the destruction of Canaanites in hiding.
Deuteronomy 7:6 "For thou [art] a holy people unto the LORD thy God: the LORD thy God hath chosen thee to be a special people unto himself, above all people that [are] upon the face of the earth."
"A holy people unto the LORD thy God": The basis for the command to destroy the Canaanites is found in God's election of Israel. God had set apart Israel for His own special use and they were His treasured possession. As God's people, Israel needed to be separated from the moral pollution of the Canaanites.
The thing that made Israel different, was their relationship with their God. God had chosen them out of all the people on the earth to be His. God had given Him their law. He wanted them to be holy, as He is holy. They are to be a representative for God upon the earth.
Deuteronomy 7:7 "The LORD did not set his love upon you, nor choose you, because ye were more in number than any people; for ye [were] the fewest of all people:"
He had done both, and the one as the effect and evidence of the other. He loved them, and therefore he chose them.
"Because ye were more in number than any people": Not for the quantity of them, nor even for the quality of them.
"For ye were the fewest of all people": Fewer than the Egyptians, from whence they came, and also the Canaanites they were going to drive out and inherit their land (Deut. 7:1). Those whom God has loved with an everlasting love, and as a fruit of it has chosen them in Christ before the world began. To grace and glory, holiness and happiness, are but a small number, a little flock. Though many are called, few are chosen. Nor are they better than others, being by nature children of wrath even as others, and as to their outward circumstances the poor of this world.
God chose the smallest country in the world, so His greatness could show through them. He set His love upon them. They did not earn His love. He gave it to them.
Deuteronomy 7:8 "But because the LORD loved you, and because he would keep the oath which he had sworn unto your fathers, hath the LORD brought you out with a mighty hand, and redeemed you out of the house of bondmen, from the hand of Pharaoh king of Egypt."
"Loved you ... keep the oath": The choosing of Israel as a holy nation set apart for God was grounded in God's love and His faithfulness to the promise He had made to the patriarchs, not in any merit or intrinsic goodness in Israel.
God's great love for mankind is hard to understand. It is even more difficult to understand His immense love for this ungrateful people. The God kind of love (agape), is the greatest love there is. He does not love them because of something they have done, but in spite of what they have done. He had sworn to Abraham, Isaac, and Jacob (their fathers). God brought them out of Egypt, not by any great feat of man. He brought them out with the ten plagues He sent on Egypt. They had been slaves to Pharaoh, now they are God's wife.
Deuteronomy 7:9 "Know therefore that the LORD thy God, he [is] God, the faithful God, which keepeth covenant and mercy with them that love him and keep his commandments to a thousand generations;"
It is true that the punishment for certain sins may have repercussions to the third and fourth generation (Exodus 20:5-6), yet the Lord keeps His covenant promises for "a thousand generations" to those who "keep his commandments" (Neh. 1:5; Dan. 9:4). By passing one's faith to one's children and their children, a person can impact the world beyond his or her years.
"A thousand generations" (see note on 1:11).
The people are warned against rebellion and unfaithfulness. God is faithful and just. He blesses the person who keeps His commandments. He blesses their children, and grandchildren to a thousand generations.
Deuteronomy 7:10 "And repayeth them that hate him to their face, to destroy them: he will not be slack to him that hateth him, he will repay him to his face."
Openly, publicly, and at once, they not being able to make any resistance. Onkelos interprets it in their lifetime, and so Jarchi which agrees with the Targums of Jonathan and Jerusalem: "or to his face"; the face of God. That is, he will punish them that hate him to his face, who are audacious, bold, impudent sinners. Sinners before the Lord, as the men of Sodom were (Gen. 13:13).
"He will not be slack to him that hateth him, he will repay him to his face": Not defer the execution of his judgment and vengeance, which may seem to slumber and linger. But will quickly and openly bring it upon the sinner.
This just means that God will not have someone else to do this, He will do it Himself. God will punish him personally.
Deuteronomy 7:11 "Thou shalt therefore keep the commandments, and the statutes, and the judgments, which I command thee this day, to do them."
The laws, moral, ceremonial, and judicial, urged thereunto both by promises and threatenings, in hopes of reward, and through fear of punishment.
"Which I command thee this day, to do them": In the name of the Lord, and by his authority. By virtue of which he made a new declaration of them to put them in mind of them in order to observe them.
The people are reminded by Moses to keep God's commandments, if they do not want God to punish them.
Verses 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 little by little. The work of sanctification is carried on gradually; but in the end, 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.
Verses 12-15: The Lord promised Israel blessings for their obedience, which are further enumerated (in 28:1-14).
Deuteronomy 7:12 "Wherefore it shall come to pass, if ye hearken to these judgments, and keep, and do them, that the LORD thy God shall keep unto thee the covenant and the mercy which he sware unto thy fathers:"
"The LORD thy God shall keep unto thee the covenant" If Israel was obedient to the Lord, they would experience His covenantal mercy. However, the people could forfeit the blessings of the covenant through their own disobedience.
Moses reminds them also that God will bless them abundantly, if they keep His commandments. There were blessings promised for obedience, and a cursing for those who would not obey. God always does exactly what He says. What He promises, He will do. He is a merciful God.
Deuteronomy 7:13 "And he will love thee, and bless thee, and multiply thee: he will also bless the fruit of thy womb, and the fruit of thy land, thy corn, and thy wine, and thine oil, the increase of thy kine, and the flocks of thy sheep, in the land which he sware unto thy fathers to give thee."
"Corn ... wine ... oil": These were the 3 principal food products of Palestine. "Corn" (grain), included wheat and barley. "New wine" was the grape juice as it came from the presses. The "oil" was the olive oil used in cooking and in the lamps.
This is a list of some of the blessings that would come upon them, if they kept their covenant with God. Hebrews considered children as a special blessing from God. They were blessed with big families, plenty of food, and an abundance of cattle and sheep. They would have need for nothing.
Deuteronomy 7:14 "Thou shalt be blessed above all people: there shall not be male or female barren among you, or among your cattle."
Even with temporal blessings, besides those of a religious kind. They having the oracles of God, the covenants, the giving of the law, the service of God, and the promises (Rom. 3:1).
"There shall not be male or female barren among you": Which to be was reckoned a reproach, and the contrary of a blessing (Luke 1:25; Psalm 128:3).
"Or among your cattle": The Targum of Jonathan is, nor thy beasts' barren of wool, and milk, and lambs.
The Hebrews thought it a curse not to have children. This is a blessing on the people, and their cattle.
Deuteronomy 7:15 "And the LORD will take away from thee all sickness, and will put none of the evil diseases of Egypt, which thou knowest, upon thee; but will lay them upon all [them] that hate thee."
"The evil diseases of Egypt": Some virulent and malignant diseases such as elephantiasis, ophthalmia, and dysentery were common in Egypt.
Some diseases are caused from sin. The worldly diseases of our day are like A.I.D.S. Sinful acts sometimes cause disease. Sexually transmitted diseases are a good example of that. Not all diseases are sin. We know that, by the blind man that Jesus healed. His disciples asked Him who had sinned, him or his parents. Jesus told them neither of them, it was to glorify God.
Deuteronomy 7:16 "And thou shalt consume all the people which the LORD thy God shall deliver thee; thine eye shall have no pity upon them: neither shalt thou serve their gods; for that [will be] a snare unto thee."
All the inhabitants of the land of Canaan, which the Lord should deliver into their hands. Them they were not to spare, but utterly destroy men, women, and children.
"Thine eye shall have no pity upon them (see notes on Deut. 7:2).
"Neither shall thou serve their gods, for that will be a snare unto thee": Which will bring into utter ruin and destruction (see Exodus 23:33).
The enemy was a strong nation, but God would be with the Israelites. He told them to get rid of the people He had delivered before them. They should have no pity on them, because they served false gods. If they spared them, they might get ensnared by their worship of false gods.
Deuteronomy 7:17 "If thou shalt say in thine heart, These nations [are] more than I; how can I dispossess them?"
Should have secret thoughts arise in the heart, misgivings of heart, fears and doubts there. Which, though not outwardly expressed, might be inwardly retained.
"These nations are more than I": Seven to one, and perhaps anyone of them as powerful as Israel.
"How can I dispossess them?" Of the land they inherit, and take possession of it.
This would be a terrible thing to think in their hearts. This was the sin their fathers had committed. They must not faint at the size of the people, but have faith in God.
Deuteronomy 7:18 "Thou shalt not be afraid of them: [but] shalt well remember what the LORD thy God did unto Pharaoh, and unto all Egypt;"
When facing their enemies, Israel was exhorted to "remember what the LORD thy God did unto Pharaoh, and unto all Egypt": When facing crises, it is wise to recall ways in which God has answered prayer in the past (Psalm 105:5).
Pharaoh had a large, well-trained army with many chariots, but God drowned them all in the Red Sea. They must depend on the power of their God, and not on their own power.
Deuteronomy 7:19 "The great temptations which thine eyes saw, and the signs, and the wonders, and the mighty hand, and the stretched out arm, whereby the LORD thy God brought thee out: so shall the LORD thy God do unto all the people of whom thou art afraid."
The miracles wrought in Egypt (see Deut. 4:34).
"And the mighty hand, and stretched out arm, whereby the Lord thy God brought thee out": That is, out of Egypt, which was an instance and proof of his almighty power.
"So shall the Lord thy God do unto all the people of whom thou art afraid": Not perform the same miraculous operations among them, but exert the same power in the destruction of them. And in dispossessing them of their land, as in destroying the Egyptians, and delivering Israel from among them.
The temptation is to look at these people, and be afraid. They must not do that. They must remember the great odds against God bringing them out of Egypt, but He did. They must use all the faith they have, and believe God will deliver these people into their hands.
Deuteronomy 7:20 "Moreover the LORD thy God will send the hornet among them, until they that are left, and hide themselves from thee, be destroyed."
"God will send the hornet": The hornet or wasp was a large insect, common in Canaan, that may have had a potentially fatal sting. Here the reference was probably figurative in the sense of a great army sent into panic when the Lord would inflict His sting on them (see 11:25; see note on Exodus 23:28).
The people will flee from the hornet sting. Those who refuse to go, will die from the hornet stings.
Deuteronomy 7:21 "Thou shalt not be affrighted at them: for the LORD thy God [is] among you, a mighty God and terrible."
At their numbers, nor at their gigantic stature.
"For the Lord thy God is among you": In the tabernacle, in the Holy of Holies. Which was in the midst of them, and besides would give proof of his powerful presence among them. In protecting them, and destroying their enemies.
"A mighty God and terrible": Mighty to save his people, and terrible to others.
Fear is the opposite of faith. They must put their faith and trust in the LORD who is among them. He is a mighty God and terrible.
Deuteronomy 7:22 "And the LORD thy God will put out those nations before thee by little and little: thou mayest not consume them at once, lest the beasts of the field increase upon thee."
"Little and little": Even though the Lord promised that the defeat of the people of the land would be quick (4:26; 9:3), the process of settlement would be more gradual to avoid the danger of the land returning to a primitive state of natural anarchy.
We see the enemy is not moved out in one night, because there would be too many wild animals left for this group of Israelites to fight. They will take the people, a few at a time, to give them time to build safe places for their own cattle and sheep.
Deuteronomy 7:23 "But the LORD thy God shall deliver them unto thee, and shall destroy them with a mighty destruction, until they be destroyed."
Gradually, by little and little, until at length they should all come into their hands.
"And shall destroy them with a mighty destruction until they be destroyed": Even all of them.
God will be with them all the time, that they are fighting these people. God will go before them in every instance, and protect them. God will place them before the Israelites, as they are to fight against them.
Deuteronomy 7:24 "And he shall deliver their kings into thine hand, and thou shalt destroy their name from under heaven: there shall no man be able to stand before thee, until thou have destroyed them."
Who were very numerous, for though there were but seven nations, there were more kings. Even one and thirty (Joshua 12:9).
"Thou shall destroy their name from under heaven": Not only destroy the name of the reigning kings, so as that they should not be remembered and made mention of any more. But put an end to the name and race of kings among them, so that they should never have any more, as they never had.
"There shall no man be able to stand before thee, until thou have destroyed them": The nations and their kings.
It would be very important to destroy their leaders, so the people would not have someone to lead them in their battles. This seems as if the siege is for quite some time.
Deuteronomy 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 be snared therein: for it [is] an abomination to the LORD thy God."
Which is repeated from (Deut. 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 Ezek. 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 honor 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.
The graven images were made mostly of silver and gold. The metal alone in them would have been valuable. God tells them not to take the metal, after they have melted these images. Gold and silver could be a temptation to sin.
Deuteronomy 7:26 "Neither shalt thou bring an abomination into thine house, lest thou be a cursed thing like it: [but] thou shalt utterly detest it, and thou shalt utterly abhor it; for it [is] a cursed thing."
"Thou shalt utterly detest it ... utterly abhor it": "Detest" and "abhor" were strong words of disapproval and rejection. Israel was to have the same attitude toward the idols of the Canaanites as did God Himself.
"Is a cursed thing": The images or idols were to be set aside for destruction.
The gold and silver had been associated with the false god. God tells them not to bring anything into their homes, that are related in any way to the worship of false gods. The things used in false worship are cursed, and could bring the curse to them. These people of God shall hate anything connected to false gods.
Deuteronomy Chapter 7 Questions
1. Who are the people in the land, that will be cast out?
2. All of the people from these 7 nations are ___________.
3. God had promised Abraham _______ nations would be destroyed.
4. Who were the others?
5. Who was a Rephidim?
6. They were to make no _____________ with them.
7. Why is it necessary to run them out totally?
8. Why should they not marry these people?
9. What would happen to those who married these idolaters?
10. What should they do to the altars, and images?
11. What were the altars, images, groves, and graven images associated with?
12. What kind of people are Israel to be?
13. The thing that made Israel different, was their _______________ with God.
14. They were not large in number, but ___________.
15. What is God's kind of love?
16. Who had God sworn to, that they would receive the Promised Land?
17. How had God brought them out of Egypt?
18. How long will God keep covenant with those who love Him?
19. What was the condition of His covenant with them?
20. What are some of the blessings mentioned in verse 13?
21. The Hebrews thought it a _________ not to have children.
22. What is a disease of our day caused by sin, in most cases?
23. How do we know that all sickness is not from sin?
24. Why did God tell them to have no pity on these people?
25. What is the sin in verse 17?
26. What were they to remember, to help them not be afraid?
27. What will God send among their enemies, to help run them off?
28. Why would it take some time to move all of the enemy out?
29. Why should they not keep the gold and silver from the burned images?
30. The people of God shall hate anything connected to ________ ______.
Verses 1-9: Obedience must be:
(1). Careful, observe to do;
(2). Universal, to do all the commandments; and
(3). From a good principle, with a regard to God as the Lord, and their God, and with a holy fear of him.
To engage them to this obedience, Moses directs them to look back. It is good to remember all the ways, both of God's providence and grace, by which he has led us through this wilderness. That we may cheerfully serve him and trust in him. They must remember the straits they were sometimes brought into, for mortifying their pride, and manifesting their perverseness. To prove them, that they and others might know all that was in their heart. And that all might see that God chose them, not for any thing in them which might recommend them to his favor. They must remember the miraculous supplies of food and raiment granted them. Let none of God's children distrust their Father, nor take any sinful course for the supply of their necessities. Some way or other, God will provide for them in the way of duty and honest diligence, and verily they shall be fed. It may be applied spiritually; the word of God is the food of the soul. Christ is the word of God; by him we live. They must also remember the rebukes they had been under, and not without need. This use we should make of all our afflictions; by them let us be quickened to our duty. Moses also directs them to look forward to Canaan. Look which way we will, both to look back and to look forward, to Canaan. This will furnish us with arguments for obedience. Moses saw in that land a type of the better country. The gospel church is the New Testament Canaan, watered with the Spirit in his gifts and graces, planted with trees of righteousness, bearing fruits of righteousness. Heaven is the good land, in which nothing is wanting, and where is fullness of joy.
Deuteronomy 8:1 "All the commandments which I command thee this day shall ye observe to do, that ye may live, and multiply, and go in and possess the land which the LORD sware unto your fathers."
It is repeated over and over again, to impress it on their minds, and to show the importance and necessity of it. How greatly it was expected from them, and how much it was incumbent on them.
"That ye may live and multiply, and go in and possess the land which the Lord sware unto your fathers": For their temporal life, and the mercies and comforts of it. The multiplication of their offspring, and of their substance. Their entrance into the land of Canaan, possession of it, and continuance in it. All depended on their obedience to the commands of God (see Deut. 19:20).
This seems to be a continuation of our last lesson. We see again, the importance of keeping God's commandments. Notice the word "all". We see to keep part of the commandments, is not enough. They must keep all of them to live. This land is theirs, but they must go in and possess it.
Deuteronomy 8:2 "And thou shalt remember all the way which the LORD thy God led thee these forty years in the wilderness, to humble thee, [and] to prove thee, to know what [was] in thine heart, whether thou wouldest keep his commandments, or no."
"Remember": The people were to recall what God had done for them (compare 5:15; 7:18; 8:18; 9:7; 15:15; 16:3, 12; 24:9, 18; 25:17), and not forget (compare 4:9, 23, 31; 6:12; 8:11, 14, 19; 9:7; 25:19; 26:13).
"To know what was in thine heart": Israel's 40 years in the wilderness was a time of God's affliction and testing so that the basic attitude of the people toward God and His commandments could be made known. God chose to sustain His hungry people in the wilderness by a means previously unknown to them. Through this miraculous provision, God both humbled the people and tested their obedience.
"Humble thee, and to prove thee, to know what was in thine heart": The 40 years were a time of testing and discipline, to discover what Israel's real motives were. The trials were designed to get them to trust God (Matt. 4:4; Luke 4:4).
Now we see these 40 years were a time of testing. God must humble these proud people. Their hearts must be made pure, and they must conform to the will of God in their lives. The lesson in this for us, could be that trials are more easily understood after they are over. When we are in the midst of a problem, it is seldom easy to see the benefit of it.
Romans 5:3-5 "And not only [so], but we glory in tribulations also: knowing that tribulation worketh patience;" "And patience, experience; and experience, hope:" "And hope maketh not ashamed; because the love of God is shed abroad in our hearts by the Holy Ghost which is given unto us."
Deuteronomy 8:3 "And he humbled thee, and suffered thee to hunger, and fed thee with manna, which thou knowest not, neither did thy fathers know; that he might make thee know that man doth not live by bread only, but by every [word] that proceedeth out of the mouth of the LORD doth man live."
"Manna, which thou knowest not": God sustained the people in the wilderness with a food previously unknown to them. See (Exodus 16:15), for the beginning of the giving of the manna and (Joshua 5:12), for its cessation.
"Man doth not live by bread only": Israel's food in the wilderness was decreed by the Word of God. They had manna because it came by God's command; therefore, ultimately it was not bread that kept them alive, but God's Word (compare Matt. 4:4; Luke 4:4).
Jesus quoted these words to the devil in His temptation: man "live ... by every word that proceedeth out of the mouth of the LORD" (Matt. 4:4).
We find that they were taught that God is their source. When they hungered, He fed them. They did not know what the manna was, just that it kept them from starving. They soon found that God was their provider. The statement, in the verse above, is in the New Testament, too.
Matthew 4:4 "But he answered and said, It is written, Man shall not live by bread alone, but by every word that proceedeth out of the mouth of God."
Deuteronomy 8:4 "Thy raiment waxed not old upon thee, neither did thy foot swell, these forty years."
"Raiment waxed not old": This miraculous provision is also mentioned in 29:5.
This is a tremendous miracle in itself. Ordinarily, clothes do not last 40 years without wearing out. The even greater miracle is that these old people did not have swollen feet from this journey.
Verses 5-6: One implication of having God as one's Father is in this passage is God "chastened" His children so that they will walk in His ways (Heb. 12:7). Christian parents must discipline their children for the same reason (Prov. 3:11-12).
Deuteronomy 8:5 "Thou shalt also consider in thine heart, that, as a man chasteneth his son, [so] the LORD thy God chasteneth thee."
"The LORD thy God chasteneth thee": Israel's sojourn in the wilderness was viewed as a time of God's discipline of His children. He was seeking to correct their wayward attitude so that they might be prepared to obediently go into the Land.
Those the LORD loves, He chastens.
Hebrews 12:6-7 "For whom the Lord loveth he chasteneth, and scourgeth every son whom he receiveth." "If ye endure chastening, God dealeth with you as with sons; for what son is he whom the father chasteneth not?"
Chastening is for a moment to correct error.
Psalms 94:12 "Blessed [is] the man whom thou chastenest, O LORD, and teachest him out of thy law;"
1 Corinthians 11:32 "But when we are judged, we are chastened of the Lord, that we should not be condemned with the world."
Verses 6-10: An extensive description of God's abundant blessings for Israel in the Land (compare 7:7-9). This is a very important passage on the abundance of the land and its produce. Canaan was a "good land", well suited for the agrarian and pastoral lifestyle of the Hebrew people.
Deuteronomy 8:6 "Therefore thou shalt keep the commandments of the LORD thy God, to walk in his ways, and to fear him."
Not only because they are the commands of God, and of a covenant God and Father, which are reasons sufficient for the observance of them. But because the Lord had dealt so bountifully with them, in providing food and raiment for them in the wilderness, which always continued with them. And because, when he afflicted them, it was a fatherly chastisement, with great tenderness and compassion, and for their good. All which laid them under obligations to keep the commands of God, whatsoever he had enjoined them, whether of the moral, ceremonial, or judicial kind.
"To walk in his ways, and to fear him": To walk in the ways he directed. To be under an awe of his majesty, a fear of offending him, and a reverential affection for him, such as children have to a father.
Exodus 18:20 "And thou shalt teach them ordinances and laws, and shalt show them the way wherein they must walk, and the work that they must do."
Psalms 128:1 "Blessed [is] every one that feareth the LORD; that walketh in his ways."
Deuteronomy 8:7 "For the LORD thy God bringeth thee into a good land, a land of brooks of water, of fountains and depths that spring out of valleys and hills;"
"A good land": In contrast to the desolation of the wilderness (verses 7-9), describe the abundance of Israel's new Land.
Now Moses is describing the beautiful land of promise to them. This is preparing them to receive the blessings God has for them. This would mean so much to them, because they have just come out of a desert with very little water.
Deuteronomy 8:8 "A land of wheat, and barley, and vines, and fig trees, and pomegranates; a land of olive oil, and honey;"
There were two harvests in it. One a barley harvest, which began at the Passover, and the other a wheat harvest, which began at Pentecost. Instances of the great plenty of these might be observed in the vast quantities consumed in the times of Solomon, in his household, and in the yearly distribution he made to Hiram (1 Kings 4:22). Yea, there was such plenty of wheat in this land, that it not only supplied the inhabitants of it, but even furnished other countries with it. With this the merchants of Israel and Judah traded at the market of Tyre (Ezek. 27:17). According to the Jewish writers, the best fine wheat flour was at Mechumas and Mezonichah, and the next to them was Chephraim, or Ephraim, in the valley.
"And vines": With which this land abounded everywhere. The places most noted were Lebanon, Eshcol, Engedi, Ashkelon, Gaza, and Sarepta. According to the above writers, Cerotim and Hatolim were the first for wine. And the second to them were Beth-Rimah and Beth-Laban in the mountain, and Caphat Sigmah in the valley. The wine of Sharon is also highly commended by them.
"And fig trees and pomegranates": According to Josephus, the country of Gennesaret furnished the best grapes and figs for ten months without intermission, and the rest of fruits throughout the whole year. Figs and pomegranates, the spies brought with them when they returned from searching the land, as well as grapes, are a specimen of the fruits of it (Num. 13:23).
"A land of oil olive": The mount of Olives was famous for olive trees, and had its name from there. The whole land abounded with them, and though oil was so much in common use with the Jews, they supplied their neighbors with it (see 1 Kings 5:11). It was usual also, as we are told, for the ten tribes to send oil into Egypt. According to the Jewish doctors, Tekoah was the first place for oil, and the second, Ragab, beyond Jordan. Very probably the same with Argob (Deut. 3:4).
"And honey": Besides the great quantities of honey produced by bees in this country, there was much of another sort that dropped from trees, called wild honey. The food of John the Baptist in the wilderness (Matt. 3:4).
Palestine is a fertile land where much food grows. This land is fertile, and with plenty of water and can grow all of the things mentioned above in abundance. This would be a welcome change to the limited diet they had coming across the desert.
Deuteronomy 8:9 "A land wherein thou shalt eat bread without scarceness, thou shalt not lack any [thing] in it; a land whose stones [are] iron, and out of whose hills thou mayest dig brass."
"Iron ... brass": The mountains of southern Lebanon and the region east of the Sea of Galilee and south of the Dead Sea contained iron. Both brass and iron were found in the Rift Valley south of the Dead Sea.
These very metals have been found here. There will be no lack of food. This is a breadbasket for this part of the world.
Verses 10-20: Moses directs to the duty of a prosperous condition. Let them always remember their Benefactor. In everything we must give thanks. Moses arms them against the temptations of a prosperous condition. When men possess large estates, or are engaged in a profitable business, they find the temptation of pride, forgetfulness of God, and carnal-mindedness, very strong. And as they are anxious and troubled about many things. In this the believing poor have the advantage; they more easily perceive their supplies coming from the Lord in answer to the prayer of faith. And, strange as it may seem, they find less difficulty in simply trusting him for daily bread. They taste a sweetness therein, which is generally unknown to the rich, while they are also freed from many of their temptations, forget not God's former dealings with thee. Here is the great secret of Divine Providence. Infinite wisdom and goodness are the source of all the changes and trials believers experience.
Israel had many bitter trials, but it was to do them good. Pride is natural to the human heart. Would one suppose that such a people, after their slavery at the brick-kilns, should need the thorns of the wilderness to humble them. But such is man! And they were proved that they might be humbled. None of us live a single week without giving proofs of our weakness, folly, and depravity. To broken-hearted souls alone the Savior is precious indeed. Nothing can render the most suitable outward and inward trials effectual, but the power of the Spirit of God. See here how God's giving and our getting are reconciled, and apply it to spiritual wealth. All God's gifts are in pursuance of his promises. Moses repeats the warning he had often given of the fatal consequences of forsaking God. Those who follow others in sin, will follow them to destruction. If we do as sinners do, we must expect to fare as sinners' fare.
Deuteronomy 8:10 "When thou hast eaten and art full, then thou shalt bless the LORD thy God for the good land which he hath given thee."
For as the Lord would furnish them with plenty of food, they might eat of it liberally. Provided they did not indulge to intemperance, as everyone may whom God has blessed with a fullness of good things. And this shows that we are to return thanks to God for a plentiful meal, as well as to ask a blessing on it.
"For the good land which he hath given thee": Which supplied them with such plenty, that they enjoyed full meals every day.
The practice of thanking God for the food we eat has been evident in Israel, since these very days mentioned here. We are told that anything we pray over before we eat it is clean to us.
Verses 11-20: The God who blesses and sustains life was setting before Israel the choice: "forget the LORD thy God" and "perish", or "remember" Him and live (Psalms 119:83, 109, 141, 176).
Deuteronomy 8:11 "Beware that thou forget not the LORD thy God, in not keeping his commandments, and his judgments, and his statutes, which I command thee this day:"
"Forget not the LORD thy God": Sufficient food would lead to the satisfaction of Israel in the Land (verse 10, 12). This satisfaction and security could lead to Israel forgetting God. Forgetting God means no longer having Him in the daily thoughts of one's life. This forgetfulness would lead to a disobedience of His commandments. Whereas, in the wilderness, Israel had to depend on God for the necessities of life, in the rich land there would be a tempting sense of self-sufficiency.
All of these wonderful blessings showered upon them are conditional. They must remember their LORD. They must keep His commandments to keep these blessings.
Deuteronomy 8:12 "Lest [when] thou hast eaten and art full, and hast built goodly houses, and dwelt [therein];"
Not only once and again, but continually, day after day, being indulged with great plenty.
"And hast built goodly houses, and dwelt therein": Who for forty years had only dwelt in tents, moving from place to place in the wilderness.
When we are full, it is easy to forget to be thankful for what we have. We all seem to remember to pray, when we are in need.
Deuteronomy 8:13 "And [when] thy herds and thy flocks multiply, and thy silver and thy gold is multiplied, and all that thou hast is multiplied;"
Having good pasture for them in so fruitful a land.
"And thy silver and thy gold is multiplied": By trading with other nations.
"And all that thou hast is multiplied": Children, servants, and substance.
This is speaking of a time of prosperity. When all our needs are taken care of, it is easy to forget God who furnished all of it for us. We only appreciate the water, when the well runs dry.
Deuteronomy 8:14 "Then thine heart be lifted up, and thou forget the LORD thy God, which brought thee forth out of the land of Egypt, from the house of bondage;"
"Then thine heart be lifted up": Pride was viewed as the root of forgetfulness. In their prosperity, the people might claim that their power and strength had produced their wealth (verse 17).
It is so easy to forget the bad times, when they are gone. They must remember where they came from, and how they got where they are. God wants them to remember, He delivered them.
Deuteronomy 8:15 "Who led thee through that great and terrible wilderness, [wherein were] fiery serpents, and scorpions, and drought, where [there was] no water; who brought thee forth water out of the rock of flint;"
The wilderness of Paran, which was great and large, reaching from Sinai to Kadesh, eleven days' journey, and terrible to the sight. Nothing to be seen but dry rocks and barren mountains (see Deut. 1:19). And especially for what follows: wherein were fiery serpents and scorpions. Fiery serpents, such as bit the Israelites (see Num. 21:6). And scorpions, a kind of serpents, venomous and mischievous, which have stings in their tails they are continually thrusting out and striking with, as Pliny says. And have their name from their great sting; for Aristotle says, this alone of insects has a large sting.
"And drought where there was no water": A dry and barren place where no water was to be had (see Psalm 63:1). Or it may be rather another kind of serpents may be meant, which is called "dipsas"; and so the Vulgate Latin, Septuagint, and Samaritan versions render it. The biting of which produces such a thirst as proves mortal, and which must be intolerable in a wilderness where no water is. And from whence it has its name, which signifies thirsty, as does the Hebrew word here used.
"Who brought thee forth water out of the rock of flint": Which was done both at Horeb and Kadesh (Exodus 17:6), and was very extraordinary. By striking flint, fire is ordinarily produced, and not water. Dr. Shaw observes, that it may be more properly named, with other sorts of graphite marble here to be met with, "the rock of amethyst", from their reddish or purple color and complexion (compare Numbers 20:9-13).
They must look back and remember the hardships, so they can remember to be thankful to God for bringing them this far.
Deuteronomy 8:16 "Who fed thee in the wilderness with manna, which thy fathers knew not, that he might humble thee, and that he might prove thee, to do thee good at thy latter end;"
"To do thee good at thy later end": God designed the test of the wilderness so that Israel might be disciplined to obey Him. Through her obedience, she received the blessing of the Land. Thus, God's design was to do good for Israel at the end of the process.
The ultimate purpose of God's discipline and testing is expressed in this phrase. After it was all over, they would enter the Promised Land if they lived by faith and trusted God.
The LORD had miraculously fed them these 40 years with that heavenly Bread, which symbolizes the Lord Jesus.
John 6:50-51 "This is the bread which cometh down from heaven, that a man may eat thereof, and not die." "I am the living bread which came down from heaven: if any man eat of this bread, he shall live for ever: and the bread that I will give is my flesh, which I will give for the life of the world."
Verses 17-18: Here, Moses warns against remembering the Lord when times are bad and forgetting Him when times are good. His people "remember" Him through thankfulness and generosity in His name (1 Cor. 16:2).
Deuteronomy 8:17 "And thou say in thine heart, My power and the might of [mine] hand hath gotten me this wealth."
These words are in connection with the former part of the (Deut. 8:14).
"And thou forget the Lord thy God": That is not only as if convinced; but, whether or not thou said this expressly with thy lips. Thou feels and practically behaves as if "thy own power and might had gotten thee this wealth."
My power and the might of mine hand hath gotten me this wealth": So ascribing that to themselves, their labor, and diligence, which ought to be ascribed to the bounty and blessing of God (see Hosea 12:8).
When they remember the miraculous Bread from heaven, they will know the wealth they have now, is also a gift from God. They must never forget that all they have is because God gave it to them. It is not their own doing.
Verses 18-19 (see note on 4:25-31).
Deuteronomy 8:18 "But thou shalt remember the LORD thy God: for [it is] he that giveth thee power to get wealth, that he may establish his covenant which he sware unto thy fathers, as [it is] this day."
"God ... he that giveth thee power to get wealth, that he may establish his covenant": Yahweh alone gave Israel the ability to get wealth, and the blessing the nation enjoyed was the result of His covenant with the people and was the outcome of His promise to their forefathers.
They must not think their own ability got them this wealth. They must remember God gives all good gifts to those who love and obey Him.
James 1:17 "Every good gift and every perfect gift is from above, and cometh down from the Father of lights, with whom is no variableness, neither shadow of turning."
Deuteronomy 8:19 "And it shall be, if thou do at all forget the LORD thy God, and walk after other gods, and serve them, and worship them, I testify against you this day that ye shall surely perish."
"If thou do at all forget": Forgetting God would lead to worshiping other gods, which in turn would result in certain destruction. As God destroyed the Canaanites for their idolatry, so also would He judge Israel.
Moses reminds them over and over, that they must not get filled up with pride, because God has blessed them so greatly. The next thing after pride is to forget God. To forget God who blessed them, would bring certain disaster. To walk after false gods, is to commit spiritual adultery. That is not only being unfaithful to God, but shaming Him as well.
Deuteronomy 8:20 "As the nations which the LORD destroyeth before your face, so shall ye perish; because ye would not be obedient unto the voice of the LORD your God."
Be cut off by the sword, or cast out as they were. The same sins, particularly idolatry, being committed by them. This is to be understood of the seven nations of the land of Canaan, which the Lord would gradually destroy when Israel came into the possession of their land. And they might righteously expect the same treatment, should they be guilty of the same sins.
"Because ye would not be obedient to the voice of the Lord your God": Expressed in his law, especially in the two first precepts of it. Which require the worship of one God, and forbid the worshipping of idols. Or to the Word of the Lord, as the Targum of Jonathan. Christ, the essential Word, in whom the name of the Lord was, and whose voice Israel was to obey (Exodus 23:20).
If they act like the heathens, they will be treated like the heathens. God destroyed the nations before Israel, because they worshipped false gods. It would be no different for them, if they turn away from the Living God.
Deuteronomy Chapter 8 Questions
1. Why is it important for them to keep the commandments?
2. How many are they to keep?
3. What was the purpose of the 40 years of wandering?
4. How had God fed them?
5. Why were they fed this way?
6. What was miraculous about their clothing, and their feet on this journey?
7. Those the LORD loves, He _____________.
8. We are chastened of the Lord, that we should not be ______________ with the world.
9. Blessed is every one that ____________ the LORD.
10. What kind of land has God given them?
11. Why will there be no lack of food for them?
12. What metals will be found there?
13. What did Moses tell them to beware of?
14. We all remember to pray when we are _______ ___________.
15. What is speaking of prosperity?
16. When is it easy to forget where the blessings come from?
17. What does verse 15 say was in the wilderness?
18. In verse 17, they think what has gotten them this wealth?
19. If they worship false gods, what will happen to them?
20. To walk after false gods, is to commit ___________ ____________.
21. If they act like heathens, they will be __________ like heathens.
Verses 9:1 - 10:11: This part of Moses' speech rehearses the sins of the Israelites at Horeb (compare Exodus chapter 32).
Verses 1-6: Moses represents the strength of the enemies they were now to encounter. This was to drive them to God, and engage their hope in him. He assures them of victory, by the presence of God with them. He cautions them not to have the least thought of their own righteousness, as if that procured this favor at God's hand. In Christ, we have both righteousness and strength; in Him we must glory, not in ourselves, nor in any sufficiency of our own. It is for the wickedness of these nations that God drives them out. All whom God rejects, are rejected for their own wickedness; but none whom he accepts are accepted for their own righteousness. Thus, boasting is for ever done away (see Eph. 2:9; 11-12).
The conquest will be accomplished because of Yahweh's will, not because of Israel's righteousness. "The wickedness of these nations" served as the basis for Israel's victories (Gen. 15:16). "Stiffnecked people": Literally the word is "hard of neck"; the figure may be taken from a stubborn ox that refuses to submit to the yoke.
Deuteronomy 9:1 "Hear, O Israel: Thou [art] to pass over Jordan this day, to go in to possess nations greater and mightier than thyself, cities great and fenced up to heaven,"
A pause being made after the delivery of the preceding discourse. Or perhaps what follows might be delivered at another time, at some little distance. And which being of moment and importance to the glory of God. And that Israel might have a true notion of their duty, they are called upon to listen with attention to what was now about to be said.
"Thou art to pass over Jordan this day": Not precisely that very day, but in a short time after this. For it was on the first day of the eleventh month that Moses began the repetition of the laws he was now going on with (Deut. 1:3). And it was not until the tenth day of the first month of the next year that the people passed over Jordan (Joshua 4:19). Which was about two months after this.
"To go in and possess nations greater and mightier than thyself": The seven nations named (Deut. 7:1), where the same characters are given of them.
"Cities great and fenced up to heaven": As they were said to be by the spies (Deut. 1:28). And were no doubt both large and strongly fortified, and not to be easily taken by the Israelites, had not the Lord been with them (Deut. 9:3).
Moses continues to bring before them the fact that they are led of God. They must listen carefully and obey. "This Day" means in the very near future. The people in the lands they are about to possess are not weak in the physical sense. In fact, they are very strong physically. God is removing them, because of the magnitude of the sins in their lives. They are idolatrous, which God will not permit. They do have strong world fortifications, but none of this can stop God.
Deuteronomy 9:2 "A people great and tall, the children of the Anakims, whom thou knowest, and [of whom] thou hast heard [say], Who can stand before the children of Anak!"
"The Anakims": Moses remembered the people's shock when they hear the original report of the 12 spies concerning the size, strength, and number of the inhabitants of Canaan (Num. 13:26 - 14:6). Therefore, he emphasized that from a purely military and human point of view, their victory was impossible. The fear of the spies and the people focused on the Anakim, a tall, strong people who lived in the land of Canaan (see note on 1:28).
They were much larger people than the Israelites. Just as this was no problem with Og, it will be no problem here. Instead of saying, "who can stand before the sons of Anak", they should say, "who can stand before God". There is no power on earth strong enough to withstand God.
Deuteronomy 9:3 "Understand therefore this day, that the LORD thy God [is] he which goeth over before thee; [as] a consuming fire he shall destroy them, and he shall bring them down before thy face: so shalt thou drive them out, and destroy them quickly, as the LORD hath said unto thee."
"Consuming fire": The Lord was pictured as a fire which burned everything in its path. So the Lord would go over into Canaan and exterminate Canaanites. "destroy them quickly". Israel was to be the human agent of the Lord's destruction of the Canaanites. The military strength of the Canaanites would be destroyed quickly (see Joshua 6:1-11:23), though the complete subjugation of the Land would take time (see 7:22, Joshua 13:1).
The Israelites must not hesitate to go into the land, but they must not depend on their own strength to defeat these people. God will go before them. He is their strength.
Psalms 140:7 "O GOD the Lord, the strength of my salvation, thou hast covered my head in the day of battle."
The Scripture that helps me, when I feel I cannot go on is the following.
Isaiah 12:2 "Behold, God [is] my salvation; I will trust, and not be afraid: for the LORD JEHOVAH [is] my strength and [my] song; he also is become my salvation."
Verses 4-6: God's choice of Israel had nothing to do with her "righteousness" or her size (Rom. 11:6); she was the least (7:7), and she was made up of a "stiff-necked" people. The two stated reasons that the Lord brought the Israelites into the land were the "wickedness of these nations" and the Lord's "oath" to your fathers.
Deuteronomy 9:4 "Speak not thou in thine heart, after that the LORD thy God hath cast them out from before thee, saying, For my righteousness the LORD hath brought me in to possess this land: but for the wickedness of these nations the LORD doth drive them out from before thee."
"For my righteousness": Three times in verse 4-6, Moses emphasized that the victory was not because of Israel's goodness, but was entirely the work of God. It was the wickedness of the Canaanites that led to their expulsion from the land (compare Rom. 10:6).
It is not the righteousness of Israel that causes God to do this for them, but the wickedness of their enemies. God loves Israel, and wants them to return that love in obedience to Him. They are not perfect, just loved.
Deuteronomy 9:5 "Not for thy righteousness, or for the uprightness of thine heart, dost thou go to possess their land: but for the wickedness of these nations the LORD thy God doth drive them out from before thee, and that he may perform the word which the LORD sware unto thy fathers, Abraham, Isaac, and Jacob."
Neither for their external righteousness before men, or their outward conformity to the law. Nor for the inward sincerity of their hearts, and their upright intentions in doing good, in which they were defective.
"Dost thou go to possess their land": This is repeated, and enlarged on, and explained, that this notion might be entirely removed from them, and not entertained by them. Similar to which is that of men, who fancy that their sincere obedience, though imperfect, will be accepted of God. Instead of a perfect one, on account of which they shall be justified and saved. But by the deeds of the law no flesh living can be justified in the sight of God. Nor by any works of righteousness done by the best of men, and in the best manner they are capable of, will any be saved.
"But for the wickedness of those nations the Lord thy God doth drive them out from before thee": Which is repeated, that it might be taken notice of as the true reason of the Lord's dealing with them in such severity. And which because it would be now doing, when the Israelites passed over Jordan, and went in to possess the land. It is expressed in the present tense, "doth drive", the work being not yet finished. Sin was the cause of their ejection out of their land, and another thing was the reason of the Israelites possessing it, and not their righteousness next expressed.
"And that he may perform the word which the Lord sware unto thy fathers, Abraham, Isaac, and Jacob": It was to fulfil his covenant, and make good his word of promise to their fathers, and not on account of any righteousness of theirs. And the salvation of the Lord's people in a spiritual sense, and their enjoyment of the heavenly Canaan, are owing to the gracious purposes and promises of God. And to his covenant engagements, as well as to the undertakings, obedience, and righteousness of his Son, and not to any righteousness of theirs.
Abraham was counted righteous, because of his great faith. The blessings that were coming upon Israel were because of the promises God had made to Abraham, and in turn to Isaac, and Jacob. The lack of faith is the very thing that caused the Israelite fathers not to enter the Promised Land, but wander 40 years. Now this generation has a chance to enter, if they have enough faith.
Deuteronomy 9:6 "Understand therefore, that the LORD thy God giveth thee not this good land to possess it for thy righteousness; for thou [art] a stiffnecked people."
"A stiffnecked people": Literally "hard of neck". An expression for the stubborn, intractable, obdurate, and unbending attitude of Israel. (In verses 7-29), Moses illustrated Israel's rebellious attitude and actions toward the Lord.
"Stiffnecked" means obstinate, rebellious, stubborn. Moses would have them understand their righteousness is not what got them the land. They receive the land on faith, because of their ancestor Abraham. God is keeping His promise to Abraham.
Verses 7-29: There are many parallels between this narrative and the one (in Exodus 24:12-18; chapter 32 and 34). The intercession of Moses (verses 18-20; 25-29), is set against the rebellion of Israel (verses 7-17; 21-24). In this way, the love and mercy of Yahweh for Israel are emphasized. They had "been rebellious against the Lord from the day that I knew you". Before they crossed the Red Sea they were in unbelief, and all the way to Sinai they murmured and tested God. Then He knew them, that is, He made a covenant with them. Even then they were involved in idolatry, as when Moses came down the mountain with the tablets of stone.
That the Israelites might have no pretense to think that God brought them to Canaan for their righteousness, Moses shows what a miracle of mercy it was, that they had not been destroyed in the wilderness. It is good for us often to remember against ourselves, with sorrow and shame, our former sins; that we may see how much we are indebted to free grace, and may humbly own that we never merited anything but wrath and the curse at God's hand. For so strong is our propensity to pride, that it will creep in under one pretense or another. We are ready to fancy that our righteousness has got for us the special favor of the Lord, though in reality our wickedness is more plain than our weakness. But when the secret history of every man's life shall be brought forth at the day of judgment, all the world will be proved guilty before God. At present, One pleads for us before the mercy-seat, who not only fasted, but died upon the cross for our sins. Through whom we may approach, though self-condemned sinners, and beseech for undeserved mercy and for eternal life, as the gift of God in Him. Let us refer all the victory, all the glory, and all the praise, to Him who alone bringeth salvation.
Deuteronomy 9:7 "Remember, [and] forget not, how thou provokedst the LORD thy God to wrath in the wilderness: from the day that thou didst depart out of the land of Egypt, until ye came unto this place, ye have been rebellious against the LORD."
"Remember": Moses challenged Israel to call to mind the long history of their stubbornness and provocation of God which had extended from the time of the Exodus from Egypt for 40 years until the present moment on the Plains of Moab.
They had been a people who were never satisfied. They had murmured against God, Moses, and Aaron. They had made the golden calf. They had sinned with false gods. They were a people who did not want to be ruled of God. Over and over, the LORD had been angered by their sins.
Deuteronomy 9:8 "Also in Horeb ye provoked the LORD to wrath, so that the LORD was angry with you to have destroyed you."
The word "also" shows that they had provoked him before, but this instance is given as a very notorious one. Here they made the golden calf and worshipped it, while Moses was on the mount with God, receiving instructions from him for their good. Near to this place a rock had been smitten for them, from whence flowed water for the refreshment of them and their cattle. Here the Lord appeared in the glory of his majesty to them, and from hence, for it is the same mount with Sinai, the law was given to them in such an awful and terrible manner. And yet none of these things were sufficient to restrain them from provoking the Lord to wrath by their sins.
"So that the Lord was angry with you, to have destroyed you": So very angry with them, and so justly, that he proposed to Moses to destroy them, and make of him a great nation in their stead (Exodus 32:10).
I suppose their very worst sin had been when they made the golden calf and worshipped it, while Moses was gone up the mountain to receive the two tables of stone with the Ten Commandments graven in them. They were without excuse, because God had spoken the Ten Commandments from the fire on the mountain, and they had all heard. They also, had agreed to keep the commandments of God. The LORD would have destroyed them all, had not Moses begged for their lives.
Deuteronomy 9:9 "When I was gone up into the mount to receive the tables of stone, [even] the tables of the covenant which the LORD made with you, then I abode in the mount forty days and forty nights, I neither did eat bread nor drink water:"
The tables of the law, the same law which forbid idolatry, and which they had lately heard from the mouth of God himself. Even;
"The tables of the covenant which the Lord made with you": Which they had agreed unto, and solemnly promised they would observe and do (Exodus 24:7).
"Then I abode in the mount forty days and forty nights": And this long stay was one reason of their falling into idolatry, not knowing what was become of him (Exodus 24:18).
"I neither did eat bread nor drink water": All those forty days and nights (Exodus 34:28).
Moses had fasted for forty days and nights, while on the mountain top with God. He had been in the near presence of God. His head shone so brightly when he came down the mountain, that he had to wear a veil to keep from blinding the people.
Deuteronomy 9:10 "And the LORD delivered unto me two tables of stone written with the finger of God; and on them [was written] according to all the words, which the LORD spake with you in the mount out of the midst of the fire in the day of the assembly."
"The finger of God": God Himself had written the Ten Commandments on the two tablets of stone at Mt. Sinai (see Exodus 31:18).
The main thing we must see in this, is that the fiery finger of God wrote the commandments on the stones. This was the first set of stones God prepared for Moses to bring and present to the people. These were the same commandments God had spoken to them at the mount.
Deuteronomy 9:11 "And it came to pass at the end of forty days and forty nights, [that] the LORD gave me the two tables of stone, [even] the tables of the covenant."
The time of Moses's stay in the mount, when it was just up, and not before. That;
"The Lord gave me the two tables of stone, even the tables of the covenant as in (Deut. 9:9). Aben Ezra observes, that this shows that the day the tables were given to Moses the calf was made.
Moses stayed on the mountain, until the LORD told him to go. We see total obedience on the part of Moses. The tables of stone with the Ten Commandments are given to Moses.
Deuteronomy 9:12 "And the LORD said unto me, Arise, get thee down quickly from hence; for thy people which thou hast brought forth out of Egypt have corrupted [themselves]; they are quickly turned aside out of the way which I commanded them; they have made them a molten image."
The omniscient God, who knew what was doing in the camp of Israel, though Moses did not, of which he informs him.
"Arise, get thee down quickly from hence": From the mount where he was. And the word "arise" does not suppose him to be sitting or lying along. Neither of which postures would have been suitable, considering in whose presence he was. But is only expressive of urgency and haste of his departure; it is not used in (Exodus 32:7).
"For thy people, which thou hast brought forth out of Egypt, have corrupted themselves": Their way, as the Targum of Jonathan; that is, by idolatry, that which nothing is more corrupting and defiling. The Lord calls them not his people, but the people of Moses, being highly displeased with them. And ascribes their coming out of Egypt to Moses the instrument, and not to himself, as if he repented of bringing them from thence.
"They are quickly turned aside out of the way which I commanded them": It being but about six weeks ago, that the command forbidding idolatry was given. The sin they had fallen into, had been given them.
"And they have made them a molten image": The image of a calf made of melted gold.
We see they had quickly forgotten the Ten Commandments; God had spoken to them. Not only had God forbidden them to make a golden image, but He had forbidden worship of it too. It had been just a short time since they had heard the voice of God, and yet they have turned to idols.
Deuteronomy 9:13 "Furthermore the LORD spake unto me, saying, I have seen this people, and, behold, it [is] a stiffnecked people:"
After he had given him the two tables, and before his departure from the mount.
"I have seen this people": Took notice of them, their ways, and their works.
"And, behold, it is a stiffnecked people": Unwilling to submit to, and bear the yoke of my commandments (see Exodus 32:9).
They are a people who want to do what pleases themselves. They do not want to obey anyone. They have rebelled against God.
Deuteronomy 9:14 "Let me alone, that I may destroy them, and blot out their name from under heaven: and I will make of thee a nation mightier and greater than they."
"Blot out their name from under heaven": God threatened to destroy the people of Israel so completely that He pictured it as an obliteration of all memory of them from the world of men. This threat was taken by Moses as an invitation to intercede for the children of Israel (Num. 14:11-19).
The LORD, at this point in time, wants to destroy them all and start all over with Moses. He is already grieved that He chose them to be His people. Moses actually pleads with God for their lives. God does not destroy them, because of Moses' request.
Deuteronomy 9:15 "So I turned and came down from the mount, and the mount burned with fire: and the two tables of the covenant [were] in my two hands."
As the Lord commanded.
"And the mount burned with fire": As it had for six weeks past, ever since the Lord's descent upon it. And so it continued, for the words may be rendered, "and the mount was burning". And yet this did not deter the Israelites from idolatry.
"And the two tables of the covenant were in my two hands": One table in one hand, and the other in the other hand.
God remained on the mount. He was present in the fire on the mount. Moses came down the mountain alone with the two tables containing the Ten Commandments.
Deuteronomy 9:16 "And I looked, and, behold, ye had sinned against the LORD your God, [and] had made you a molten calf: ye had turned aside quickly out of the way which the LORD had commanded you."
When he was come down from the mount, and was nigh the camp.
"And, behold, ye had sinned against the Lord your God": That plainly appeared by what they had done, and at which he was amazed. And therefore, a behold is prefixed to it, it being such a gross sin, having so much impiety, ingratitude and stupidity in it.
"And had made you a molten calf"; that he saw with his eyes, and them dancing about it (see Exodus 32:19).
"Ye had turned aside quickly out of the way which the Lord had commanded you" (see Deut. 9:7).
Actually, they had convinced Aaron to make the golden calf. They had so quickly turned aside to this golden calf to worship. They wanted something they could see with their physical eyes. God is a Spirit. The true God is Creator of all the world. He cannot be seen with physical eyes.
Deuteronomy 9:17 "And I took the two tables, and cast them out of my two hands, and brake them before your eyes."
In wrath and indignation at the sin they were guilty of.
"And brake them before your eyes": As an emblem of their breach of them by transgressing them.
When Moses threw the stones to the ground and broke them, it showed that their agreement with God had been broken by them. They had turned from the One True God to the worship of an image.
Deuteronomy 9:18 "And I fell down before the LORD, as at the first, forty days and forty nights: I did neither eat bread, nor drink water, because of all your sins which ye sinned, in doing wickedly in the sight of the LORD, to provoke him to anger."
In prayer for Israel who had sinned. But this he did not immediately after he had broken the tables. But when he had first ground the calf to powder, strewed it on the water, and made the children of Israel drink it. And when he had chided Aaron, and ordered the sons of Levi to slay every man his brother.
"As at the first forty days and forty nights": Which is to be connected, I think, not with what goes before. For we read not that he fell down before the Lord, at the first time he was with him so long in the mount; but with what follows. "I did neither eat bread nor drink water"; as he neither ate nor drank the first forty days, so neither did he these second forty (see Deut. 9:9).
"Because of all your sins which ye sinned, in doing wickedly in the sight of the Lord, to provoke him to anger": For they were guilty of more sins than one. Besides idolatry, they were guilty of unbelief, ingratitude, etc., which were notorious and flagrant. And were done openly and publicly, in sight of his glory and majesty on the mount. All which must be very provoking to him, and on account of these Moses prayed and fasted.
Moses went back up on the mountain where the presence of God was. He stayed on the mountain another 40 days and 40 nights, without eating or drinking water. They had provoked God to anger, and Moses interceded for them.
Deuteronomy 9:19 "For I was afraid of the anger and hot displeasure, wherewith the LORD was wroth against you to destroy you. But the LORD hearkened unto me at that time also."
Which was exceeding vehement, as appeared by his words to Moses. Forbidding to intercede for them, that he might consume them, and make of him a greater nation. Wherefore he dreaded the issue of it, lest it should be:
"To destroy you": That this should be his full resolution and determination. However, he made use of means, and betook himself to fasting and prayer. So heartily affected was he to this people when his temptations lay another way.
"But the Lord hearkened unto me at that time also": As he had at other times, when this people had sinned. And he entreated for them; in which he was a type of Christ, the Mediator and Advocate, whom the Father always hears.
The LORD spared them, because of Moses' prayers for them.
Deuteronomy 9:20 "And the LORD was very angry with Aaron to have destroyed him: and I prayed for Aaron also the same time."
"I prayed for Aaron": Moses interceded on behalf of Aaron, on whom the immediate responsibility for the Israelites' sin of the golden calf rested. Aaron had thus incurred the wrath of God, and his life was in danger (see Exodus 32:1-6). This is the only verse in the Pentateuch which specifically states that Moses prayed for Aaron.
The mention of God being extremely angry with Aaron is not mentioned in Exodus, but we can surely see why God would have been angry with him. Perhaps this is mentioned here, to show that even the highest official in the church can also anger God. Just because a person is a pastor of a church, does not exempt him from the penalty for sin.
Deuteronomy 9:21 "And I took your sin, the calf which ye had made, and burnt it with fire, and stamped it, [and] ground [it] very small, [even] until it was as small as dust: and I cast the dust thereof into the brook that descended out of the mount."
Which was the object of their sin, which lay in making and worshipping it (see Isa. 31:7).
"And burnt it with fire, and stamped it": With his feet after it was burnt, to bring it into small pieces.
"And ground it very small": Or, as the Targum of Jonathan, "ground it in a mortar well;" the burnt and broken pieces.
"Even until it was as small as dust": Being ground to powder, as in (Exodus 32:20).
"And I cast the dust thereof into the brook that descended out of the mount. And made the children of Israel to drink of it, as in the previously mentioned place (see note on Exodus 32:2). All this was done before the prayer for Aaron and the people.
The following Scripture tells a little more clearly why Moses strewed the gold dust from the calf in the brook.
Exodus 32:20 "And he took the calf which they had made, and burnt [it] in the fire, and ground [it] to powder, and strawed [it] upon the water, and made the children of Israel drink [of it]."
In a sense, they drank of their own sin.
Verses 22-24: Moses catalogs the places where the Israelites had been disobedient to the Lord, from the golden calf at Horeb (Exodus 32:1-10), to the disastrous decisions at Kadesh-barnea (Num. chapters 13-14). He summarizes with these sad words: "You have been rebellious against the Lord from the day that I knew you (Psalm 106:24-25). Centuries later, the Lord passed over these early examples of rebellion in the words of a forgiving lover: "I remember thee, the kindness of thy youth, the love of thine espousals" (Jer. 2:2).
Deuteronomy 9:22 "And at Taberah, and at Massah, and at Kibroth-hattaavah, ye provoked the LORD to wrath."
"Taberah ... Massah ... Kibroth-hattaavah": These 3 places were all associated with Israel's rebellion against the Lord. Taberah, "burning", was where the people had complained of their misfortunes (Num. 11:1-3). At Massah, "testing", they had found fault with everything and in presumption had put God to the test (Exodus 17:1-7). At Kibroth-hattaavah, "graves of craving", the people had again incurred God's anger by complaining about their food (Num. 11:31-35).
At Taberah, they murmured against God. At Massah they complained of lack of water, until God miraculously provided good water for them to drink. At Kibroth-hattaavah they complained of the manna which fed them. They were complaining about something all the time. God would punish them, they would repent and then a short time later, it would begin again.
Deuteronomy 9:23 "Likewise when the LORD sent you from Kadesh-barnea, saying, Go up and possess the land which I have given you; then ye rebelled against the commandment of the LORD your God, and ye believed him not, nor hearkened to his voice."
"Kadesh-barnea": There they sinned by both lack of faith in God and disobedience (compare Num. chapters 13 and 14).
This is speaking of the twelve spies who went for forty days into the Promised Land, to see if they could take it. God did not tell them to question whether they could take it, or not. He told them to take it. Only two spies, Joshua and Caleb, came back with a good report. The others convinced the people not to go in. They were punished by wandering in the wilderness, until the doubters died.
Deuteronomy 9:24 "Ye have been rebellious against the LORD from the day that I knew you."
"Ye have been rebellious against the LORD": Moses concluded that his dealing with Israel as God's mediator had been one of continual rebellion on Israel's part, which led to his intercession (verses 25-29).
Moses had trouble with them, even before they left Egypt. They had complained the entire 40 years. Moses is trying to make them realize, they have not been acting in faith toward God.
Deuteronomy 9:25 "Thus I fell down before the LORD forty days and forty nights, as I fell down [at the first]; because the LORD had said he would destroy you."
Which Jarchi says are the selfsame said above (Deut. 9:18). But doubled or repeated, because of the order of his prayer. The words "at the first" are not in the text; and, as before observed, we do not read that Moses fell down at the first forty days he was in the mount (Exodus 32:11).
"Because the Lord had said he would destroy you": Threatened them with destruction, and seemed as if it was his intention to destroy them. Nay, even after Moses's first prayer, though he bid him go and lead the people on, yet he declared that he would visit their sin upon them (Exodus 32:34).
These 40 days was in addition to the first 40 days. This time Moses has to prepare the stones himself for God to write on. He is pleading with God for their lives.
Deuteronomy 9:26 "I prayed therefore unto the LORD, and said, O Lord GOD, destroy not thy people and thine inheritance, which thou hast redeemed through thy greatness, which thou hast brought forth out of Egypt with a mighty hand."
What follows is a different prayer from that in (Exodus 32:31). And agrees better with that in (Deut. 9:11), delivered before he came down from the mount. Yet could not be the same, because delivered at another forty days and nights.
"And said, O Lord God, destroy not thy people, and thine inheritance": Because they were his inheritance, a people whom he had chosen for his peculiar treasure. This is the first argument used, another follows.
"Which thou hast redeemed through thy greatness": Redeemed out of the house of bondage, the land of Egypt, by his great power, as next explained.
"Which thou hast brought forth out of Egypt with a mighty hand": Inflicting plagues on the Egyptians, particularly destroying their firstborn, which made them the Israelites urge to depart.
Moses reminds God that He chose these people. These are the people of the inheritance. God miraculously freed them from Egypt, Himself. He destroyed Pharaoh's army for them. He must not give up on them now.
Deuteronomy 9:27 "Remember thy servants, Abraham, Isaac, and Jacob; look not unto the stubbornness of this people, nor to their wickedness, nor to their sin:"
The covenant he had made with them, the promises he had made to them of the multiplication of their seed, and of giving the land of Canaan to them. Which is a third argument used with the Lord not to destroy them.
"Look not unto the stubbornness of this people, nor to their wickedness, nor to their sin": Nor to the natural temper and disposition of the people, which was to be stubborn, obstinate, stiffnecked, and self-willed. Nor to their wickedness, which appears in various instances. Nor to that particular sin of idolatry they had now been guilty of. Tacitly owning that if God looked to these things, there was sufficient reason to destroy them.
Moses reminds God of His promises to Abraham, Isaac, and Jacob. He is saying, "Do this because you promised them, not because of these stubborn people. They were a wicked, sinful, stubborn people. God had delivered them from the clutches of Egypt. Now, He is having difficulty getting Egypt out of them. They had lived in a heathen nation. They had picked up many of the ways of the world. God does not destroy them for Abraham's sake.
Deuteronomy 9:28 "Lest the land whence thou broughtest us out say, Because the LORD was not able to bring them into the land which he promised them, and because he hated them, he hath brought them out to slay them in the wilderness."
"The land whence thou broughtest us": Moses' prayer of intercession to the Lord on behalf of Israel appealed to the Lord to forgive His people because the Egyptians could have interpreted God's destruction of Israel as His inability to fulfill His promise and His hate for His people.
All of the people in the lands around them knew that God was with this people. They knew of the ten plagues that freed them from Egypt. They knew that God had parted the Red Sea for them to cross. They knew God destroyed Pharaoh's army for these people. They were aware that God was leading them with a fire by night, and a smoke by day. If He destroys then now, it will appear God is lacking in power. Moses has made a good point.
Deuteronomy 9:29 "Yet they [are] thy people and thine inheritance, which thou broughtest out by thy mighty power and by thy stretched out arm."
Though they had sinned against him.
"And thine inheritance": Which he would not forsake and cast off. At least Moses hoped on this account he would not, and makes use thereof as an argument with him why he should not. And which he repeats, adding in effect what he had said before.
"Which thou broughtest out by thy mighty power and stretched out arm": Even out of the land of Egypt. The doing of which was plainly the effect of his almighty power. And an evidence of it, considering the weakness of Israel and the strength of Egypt. And the manner in which the Lord brought about this surprising event.
The best statement of all is perhaps, the fact that they are God's people. He has chosen them. As bad as they are, they are His. They do not deserve to be saved. God saved them in spite of that fact. It sounds familiar doesn't it. We do not deserve to be saved either. God saves us because He loves us, not because we deserve it.
Deuteronomy Chapter 9 Questions
1. What does "this day", in verse 1, mean?
2. What kind of people will Israel face?
3. Why is God moving these people out for Israel?
4. Their cities were said to be fenced up to _________.
5. These people were tall like the ____________.
6. Instead of saying "Who can stand before the sons of Anak" they should say what?
7. How will God destroy their enemies?
8. It is not the righteousness of Israel, but the _____________ of their enemies that causes God to drive them out.
9. Who had God given His Word to about this land?
10. Abraham was counted righteous, because of his ________ ________.
11. What had caused the Israelite fathers not to go into the Promised Land?
12. What does "stiffnecked" mean?
13. God is keeping His promise to ___________.
14. What terrible thing had they done at Horeb?
15. Why were they without excuse?
16. The LORD would have destroyed them all, had not ________ begged for their lives.
17. How long did Moses fast on the mountain?
18. How were the tables of stone written?
19. Why did God tell Moses to get down quickly to the people?
20. What did God want to do, when He saw the golden calf?
21. What did Moses find, when he came down the mount?
22. What reaction did Moses have?
23. Where did Moses go then?
24. The LORD spared the people, because of Moses' ___________ for them.
25. How did God feel toward Aaron?
26. Why did He not kill Aaron?
27. What had happened at Taberah?
28. What had happened at Massah?
29. What had happened at Kibroth-hattaavah?
30. What had they done wrong at Kadesh-barnea?
31. Who were the only two spies, who came back with a good report?
32. When had Moses started having trouble with the people of Israel?
33. What was different about the ten commandments on the tables of stone, the second time Moses got them?
34. Who did Moses tell God to remember?
35. What would the nations around think, if God killed the Israelites?
36. Who do these people really belong to?
37. How are we, Christians, like the Israelites?
Verses 1-11: Moses reminded the Israelites of God's great mercy to them, notwithstanding their provocations. There were four things in and by which the Lord showed himself reconciled to Israel. God gave them his law. Thus, God has entrusted us with Bibles, Sabbaths, and sacraments, as tokens of his presence and favor. God led them forward toward Canaan. He appointed a standing ministry among them for holy things. And now, under the gospel, when the pouring forth of the Spirit is more plentiful and powerful, the succession is kept up by the Spirit's work on men's hearts. Qualifying and making some willing for that work in every age. God accepted Moses as an advocate or intercessor for them, and therefore appointed him to be their prince and leader. Moses was a type of Christ. Who forever lives, pleading for us, and has all power in heaven and in earth.
Verses 1-3: "Two tables of stone like unto the first": God had listened to Moses' intercession and dealt mercifully with the Israelites who had broken the covenant by rewriting the Ten Commandments on two tablets prepared for that purpose by Moses. The second tablets were made of the same material and were the same size as the first.
Deuteronomy 10:1 "At that time the LORD said unto me, Hew thee two tables of stone like unto the first, and come up unto me into the mount, and make thee an ark of wood."
"Ark of wood": This refers to the ark of the covenant. Moses telescoped the events in these verses. Later, at the construction of the ark of the covenant, Moses placed the two new stone tablets within that ark (see Exodus 37:1-9).
Notice in this, that Moses hews the second set of stones. God prepared them the first time. These stones were to be housed in the ark of the covenant. The plans for the ark were given Moses on the mount. The ark was built, and put into the tabernacle in the wilderness at a later time. The ark was to be made of shittim wood and overlaid with gold.
Deuteronomy 10:2 "And I will write on the tables the words that were in the first tables which thou brakest, and thou shalt put them in the ark."
Though they were hewn by Moses, the writing on them was the Lord's. And the very same laws, in the same words, without any alteration or variation, were written by him on these as on the former. Partly to show the authenticity of them, that they were of God and not Moses, of a divine original and not human. And partly to show the invariableness of them, that no change had been made in them. Though they had been broken by the people; of which Moses's breaking the tables was a representation.
"And thou shall put them in the ark": Which being a type of Christ may signify the fulfilment of the law by him, who is the end, the fulfilling end of the law for righteousness to every believer. And that as this was in his heart to fulfil it, so it is in his hand as a rule of faith and conversation to his people.
We read in a previous lesson, that the finger of God wrote on the tables of stone. It will be the responsibility of Moses to care for the tables of stone until the tabernacle is built, and they are placed in the ark in the holy of holies.
Deuteronomy 10:3 "And I made an ark [of] shittim wood, and hewed two tables of stone like unto the first, and went up into the mount, having the two tables in mine hand."
That is, ordered it to be made, and it was made by Bezaleel, and that of shittim wood. So the ark that was put into the Holy of Holies was made of this wood (see notes on Exodus 25:10; 37:1).
"And hewed two tables of stone like unto the first": Two marble ones, as the Targum of Jonathan; that is, he ordered them to be hewed, and took care that they should be exactly made as the former were. Of which he had perfect knowledge, having received them of the Lord, and brought them with him down the mount.
"And went up into the mount, having the two tables in my hand": In order to have the words of the law, the ten commandments, written on them. These being only hewn stones, without anything on them. They were very probably marble, of which great quantities were near at hand.
Moses hewing the stones, instead of God, shows that there must be some effort on man's part to renew the covenant with God. Perhaps there was a short period of time between the time Moses came down with the first tables, and the time he re-enters the mount with the tables for God to write on the second time. Chapter 25 in Exodus reveals a more detailed explanation of this.
Deuteronomy 10:4 "And he wrote on the tables, according to the first writing, the ten commandments, which the LORD spake unto you in the mount out of the midst of the fire in the day of the assembly: and the LORD gave them unto me."
The same laws, in the same letters.
"The ten commandments which the Lord spake unto you in the mount": In Mount Sinai, on which he descended, and from whence he delivered the Decalogue by word of mouth in an audible manner, that all the people could hear it.
"Out of the midst of the fire": In which he descended, and where he continued, and from whence he spake, so that it was indeed a fiery law.
"In the day of the assembly": When all the people of Israel were assembled together at the bottom of the mount to hear it.
"And the Lord gave them unto me": The two tables, when he had written upon them the ten commandments.
You can find the Ten Commandments in Exodus chapter 20. Their first knowledge of the Ten Commandments was when God spoke them aloud to the whole camp. Moses went to the mount two separate times, and received two different sets of the same commandments.
Deuteronomy 10:5 "And I turned myself and came down from the mount, and put the tables in the ark which I had made; and there they be, as the LORD commanded me."
From the Lord, out of whose hands he had received the tables.
"And came down from the mount": With the two tables in his hand as before. One in one hand, and the other in the other hand.
"And put the tables in the ark which I had made": Or ordered to be made.
"And there they be, as the Lord commanded me": There they were when Moses rehearsed what is contained in this book, on the plains of Moab, about thirty eight years after the putting them, into it. And there they continued to be when the ark was brought into Solomon's temple (1 Kings 8:9). And there they were as long as the ark was in being. Which may denote the continuance of the law in the hands of Christ under the Gospel dispensation as a rule of walk and conversation to his people.
The tables were actually put into the ark, after the tabernacle had been dedicated to the LORD. Moses kept the commandments, until that time. In a summary such as this, sometimes one sentence covers a period of time.
Verses 6-9: Theses verses show that the priesthood of Aaron and service of the Levites were restored after the incident of the golden calf.
Deuteronomy 10:6 "And the children of Israel took their journey from Beeroth of the children of Jaakan to Mosera: there Aaron died, and there he was buried; and Eleazar his son ministered in the priest's office in his stead."
"Mosera: there Aaron died": Aaron was not killed at Sinai, but lived until the 40 th year of the Exodus, which shows the effectiveness of Moses' intercession before the Lord (compare Num. 20:22-29; 33:38-39). After Aaron's death, the priestly ministry continued in the appointment of Eleazar. Mosera is the district in which Mt. Hor stands, on which Aaron died (compare Num. 20:27-28; 33:38).
We see that this has jumped many years forward. God forgave Aaron and the congregation of Israel, for their worship of the golden calf. In the verse above, we see that God continued the office of high priest in the son of Aaron, who was Eleazar.
Deuteronomy 10:7 "From thence they journeyed unto Gudgodah; and from Gudgodah to Jotbath, a land of rivers of waters."
Which Jarchi takes to be the same with Hor-hagidgad, and so do most (see Num. 33:32). But Aben Ezra says it is not, but is a general name, including Zalmonah, Punon, and Oboth, places the Israelites came to after they removed from Mount Hor, where Aaron died (see Num. 33:41).
"And from Gudgodah to Jotbath, a land of rivers of waters": Which the above writer takes to be the same with Beer, the well (Num. 21:16). And by this description of it, it was a place where there was much water.
Gudgodah was associated with the cave of Gilead. Jotbath seemed to be a place where the water was plentiful in streams. Water had been a major problem with the Israelites on their desert journey. Neither of the places here are well known. They were probably mentioned by Moses, because of the abundance of water there.
Deuteronomy 10:8 "At that time the LORD separated the tribe of Levi, to bear the ark of the covenant of the LORD, to stand before the LORD to minister unto him, and to bless in his name, unto this day."
Not at the time that Moses came down from the mount with the tables of the law, but some considerable time after. Even after the tabernacle was erected. Nor at the time that Aaron died, and Eleazar succeeded him, but many years before that. Unless there was a fresh separation of them, or a renewal of it when Eleazar became high priest in his father's stead. And so that being mentioned is the reason of its being repeated here.
"To bear the ark of the covenant of the Lord": Even that into which the law, sometimes called the covenant, was put. And therefore, here called the ark of the covenant. When this was carried from place to place, as it was especially in the wilderness, it was the business of the Levites to bear it, particularly the Kohathites (Num. 3:31).
"To stand before the Lord to minister unto him": That is, to his priests, in the tabernacle, and to keep and guard that.
"And to bless in his name unto this day": Not to bless the people, which was the work of the priest, but to sing praise in the name of the Lord, to give thanks unto him, and bless and praise him. "At that time": This refers to the time that Israel was at Mt. Sinai.
This happened back where God had restored the covenant with the two new tables of stone. At the building of the tabernacle in the wilderness, God appointed the Levites for work with the holy things. The tribe of Levi actually substituted for the firstborn of each family. The Levitical tribe was to keep this separated condition, even after they came into the land of promise.
Deuteronomy 10:9 "Wherefore Levi hath no part nor inheritance with his brethren; the LORD [is] his inheritance, according as the LORD thy God promised him."
"No part nor inheritance": The family of Levi received no inheritance in the land of Canaan (see Num. 18:20, 24).
In the separation of the land of promise, the tribe of Levi did not inherit. They belonged to the LORD. They were to live of the gifts of the altar. The tribe of Joseph got two portions instead of one, and Levi was removed from the land portions. Levites lived and worked in the service of the LORD. They received cities for their families to live in.
Numbers 18:24 "But the tithes of the children of Israel, which they offer [as] a heave offering unto the LORD, I have given to the Levites to inherit: therefore I have said unto them, Among the children of Israel they shall have no inheritance."
Verses 10-11: Because of Moses' intercession not because of their righteousness, the Israelites were encamped on the banks of the Jordan, ready to enter the Promised Land.
Deuteronomy 10:10 "And I stayed in the mount, according to the first time, forty days and forty nights; and the LORD hearkened unto me at that time also, [and] the LORD would not destroy thee."
Which is to be connected with (Deut. 10:6), and relates what passed before he came down from the mount with the two tables. As that he stayed there as long as he did when he received the first tables, and fasted also as long as he did then (see Exodus 34:28).
"And the Lord hearkened unto me at that time also": To his prayer on the behalf of the people.
"And the Lord would not destroy thee": Though he had threatened it, and their sin had deserved it.
This reverts back to Moses' second trip up the mount for the second set of the tables of the ten commandments. This is summing up the results of God forgiving them for their transgression.
Deuteronomy 10:11 "And the LORD said unto me, Arise, take [thy] journey before the people, that they may go in and possess the land, which I sware unto their fathers to give unto them."
Here Moses goes on with his relation of things at Mount Sinai, how that upon his supplication for the people, on account of the destruction they were threatened with for their idolatry. The Lord was graciously pleased not only to hear him and forgive the people, but ordered him to go before them, and lead them on towards the land of Canaan he had promised them (Exodus 32:34).
"That they may go in and possess the land, which I sware unto their fathers to give unto them": And which had it not been for their later murmurings and rebellions, they had been in the possession of it in a little time, especially after their departure from Sinai.
This is not looking back. Moses is told of God, for the children of Israel to go in and possess the land that their father's should have gone in and taken.
Verses 12-22: We are here taught our duty to God in our principles and our practices. We must fear the Lord our God. We must love him, and delight in communion with him. We must walk in the ways in which he has appointed us to walk. We must serve him with all our heart and soul. What we do in his service we must do cheerfully, and with good will. We must keep his commandments. There is true honor and pleasure in obedience. We must give honor to God; and to him we must cleave, as one we love and delight in, trust in, and from whom we have great expectations. We are here taught our duty to our neighbor. God's common gifts to mankind oblige us to honor all men. And those who have themselves been in distress, and have found mercy with God, should be ready to show kindness to those who are in the same distress. We are here taught our duty to ourselves. Circumcise your hearts. Cast away all corrupt affections and inclinations, which hinder you from fearing and loving God. By nature, we do not love God. This is original sin, the source whence our wickedness proceeds. And the carnal mind is enmity against God, for it is not subject to the law of God, neither indeed can be. So then, they that are in the flesh cannot please God (Rom. 8:5-9). Let us, without delay or reserve, come and cleave to our reconciled God in Jesus Christ, that we may love, serve, and obey him acceptably. And be daily changed into his image, from glory to glory, by the Spirit of the Lord. Consider the greatness and glory of God; and his goodness and grace; these persuade us to our duty. Blessed Spirit! Oh for thy purifying, persevering, and renewing influences, that being called out of the state of strangers. Such as our fathers were, we may be found among the number of the children of God, and that our lot may be among the saints.
God's requirement of Israel was "Circumcise therefore the foreskin of your heart, and be no more stiffnecked". An uncircumcised heart is one that hears imperfectly, being covered over. And uncircumcised lips (Exodus 6:12, 30), are lips that speak incoherently because they are sealed wholly or in part. If that which hinders is cut away, there will be a submission to the will of God and the end of stubbornness. Certainly, the Old Testament went beyond the physical to the spiritual (compare Rom. 2:29; Phil. 3:3. Col 2:11), in the same sense as the New Testament. "Fatherless": The items mentioned are not unique to Israel's God. Mesopotamian literature has examples of kings who expressed concern for the welfare of widows and orphans. But in Deuteronomy, and other parts of the Old Testament, Israel is urged to show kindness to such people (1:16; 10:19; 24:14, 17; 27:19 Exodus 23:9; note James 1:27 in the New Testament).
This section clarifies the essence of Torah, Yahweh's law for His people. It is commonly alleged that the Old Testament law was something negative, altogether focused on externals rather than the more important issue of the spirit and a poor attempt at achieving salvation through works. But God's amazing grace was evident in Old Testament times too, as these verses reveal.
This is the passage that Micah pointed to when he said, "He has shown you, O man, what is good" (Micah 6:8).
The words "Circumcise therefore the foreskin of your heart" are repeated (in Romans 2:29).
Verses 12-13: "What doth the LORD ... require of thee"? This rhetorical question led into Moses' statement of the 5 basic requirements that God expected of His people (compare Micah 6:8):
(1) "To fear the Lord your God": To hold God in awe and submit to Him;
(2) "To walk in all His ways": To conduct life in accordance with the will of God;
(3) "To ... love Him": To choose to set one's affections on the Lord and on Him alone;
(4) "To serve the Lord your God": To have the worship of the Lord as the central focus of life;
(5) "To keep the Lord's commandments": To obey the requirements the Lord had imposed.
Deuteronomy 10:12 "And now, Israel, what doth the LORD thy God require of thee, but to fear the LORD thy God, to walk in all his ways, and to love him, and to serve the LORD thy God with all thy heart and with all thy soul,"
For all these favors bestowed upon them, the forgiveness of their sins, and a fresh intimation of their possession of the land of Canaan. And the renewal of the promise of it made to their fathers.
"But to fear the Lord thy God": To fear him with a filial fear, to fear him and his goodness, and him for his goodness sake. And particularly for his pardoning grace and mercy given to them (see Psalm 130:4).
"To walk in all his ways": Prescribed and directed to by him, every path of duty, whether moral, ceremonial, or judicial.
"And to love him, and to serve the Lord thy God with all thy heart, and with all thy soul": For that is the best service which springs from love. And love constrains unto, and which is hearty and sincere, as that is, and is performed in the best manner such are capable of.
To retain all that God has given them, requires them to fear the LORD enough that they will obey Him and walk in His ways. He must be first in their hearts, souls, and minds. Jesus says it best in the following Scripture.
John 14:15 "If ye love me, keep my commandments."
Deuteronomy 10:13 "To keep the commandments of the LORD, and his statutes, which I command thee this day for thy good?"
Both the ten commandments and all others.
"Which I command thee this day for thy good": Promises of temporal good things. Introduction into the land of Canaan, possession of it, and continuance in it, being made to obedience to them.
The commandments and the statutes of God are for the benefit of man. The blessings of God upon them, depend entirely upon them keeping God's commandments.
Verses 14-15: God, with the same sovereignty by which He controls all things, had chosen the patriarchs and the nation of Israel to be His special people.
Deuteronomy 10:14 "Behold, the heaven and the heaven of heavens [is] the LORD'S thy God, the earth [also], with all that therein [is]."
Made and possessed by him. The airy and starry heaven, the third heaven. Which is the heaven of heavens, and the seat of the divine Majesty, the habitation of angels and glorified saints.
"The earth also, with all that therein is": That is his property, and at his disposal, being made by him, and all that is upon it, or contained in it. Even whatsoever is on or in the whole globe consisting of land and water (see Psalm 115:15).
This is saying, it is not just the earth that belongs to God, but all of the universe as well. Everything and everyone in the universe, belong to God. It is amazing to Moses that God would have chosen Israel to be His, out of all the peoples of the world.
1 Corinthians 10:26 "For the earth [is] the Lord's, and the fullness thereof."
Deuteronomy 10:15 "Only the LORD had a delight in thy fathers to love them, and he chose their seed after them, [even] you above all people, as [it is] this day."
Though the heavens and the earth, and all the inhabitants of them are the Lord's by creation, yet he had a special regard unto, and a peculiar complacency in. The fathers of the Israelites, Abraham, Isaac, and Jacob; from whence arose some particular expressions of love to them. Signified by various acts of kindness done them, and promises made unto them.
"And he chose their seed after them, even you above all the people, as it is this day": To be a special people to him, to enjoy civil and religious privileges greater than any other. And particularly to have his law given to them. His tabernacle and worship set up among them, which were at this time, and which gave them the preference to all other nations (see Deut. 4:7).
This is actually speaking of Abraham, who greatly pleased God. The blessings that came to this family, were because of God's love for Abraham. Israel was honored above all nations with God's great love for them. They had nothing to give God in return, but their love. Even the long stay in Egypt was a conditioning of these people to receive the blessings of God.
Deuteronomy 10:16 "Circumcise therefore the foreskin of your heart, and be no more stiffnecked."
"Circumcise ... heart": Moses called the Israelites to cut away all the sin in their hearts, as the circumcision surgery cut away the skin. This would leave them with a clean relationship to God (compare 30:6; Lev. 26:40-41; Jer. 4:4; 9:25; Rom. 2:29; see note on Jer. 4:4).
The circumcision was an outward sign of the keeping of the covenant agreement. Moses is explaining to them here, that the cutting away of the worldliness from their hearts was the true circumcision. The condition of the heart is more important to God than the condition of their flesh. We Christians must realize that Christianity is a relationship with Christ, and not a form of religion.
Deuteronomy 10:17 "For the LORD your God [is] God of gods, and Lord of lords, a great God, a mighty, and a terrible, which regardeth not persons, nor taketh reward:"
Of angels and civil magistrates, who are sometimes so called. These are his creatures, act for him and under him, and are accountable to him.
"The Lord of lords": Of the kings and princes of the earth, who have their crowns, scepters, and kingdoms from him. And hold them of him, by and under whom they reign and decree judgment, and who are subject to his authority and control.
"A great God": As the perfections of his nature, and the works of his hands. The blessings of his providence and grace, and the extensiveness of his dominion in heaven, earth, and hell, show him to be.
"A mighty and a terrible": Mighty and powerful to help, protect, and defend his people. Terrible to his and their enemies, even to the kings of the earth.
"Which regardeth not persons": But bestows his favors, whether in a way of providence or grace, according to his sovereign will and pleasure. Without regard to the works and merits of men, their characters or circumstances.
"Nor taketh reward": Or bribes, to avert threatened and deserved judgments (see Job 36:18).
The nations around them worship false gods. The True God is the only God. He proved that over and over. One of the purposes of the ten plagues on Egypt, was to defame the false gods of Egypt. God showed His supreme power over nature, when He parted the Red Sea at His command. He showed His power over all provisions, when He caused water to flow from the Rock. He needs nothing at all. He wants our love and respect.
Deuteronomy 10:18 "He doth execute the judgment of the fatherless and widow, and loveth the stranger, in giving him food and raiment."
"He doth execute the judgment": The sovereign, authoritative God is also impartial (verse 17), as seen in His concern for the orphan, the widow, and the alien (compare Lev. 19:9-18; James 1:27).
He is the Provider of those who trust Him. God cares for those who are unable to care for themselves. He is Father to the fatherless, and takes up the gap for the widow as well. He provides food for those who are His, even if He has to rain it down from heaven. He provides their robe of righteousness to all who believe.
Deuteronomy 10:19 "Love ye therefore the stranger: for ye were strangers in the land of Egypt."
Because the Lord loves him; and another reason follows, particularly binding on the Israelites.
"For ye were strangers in the land of Egypt": And therefore, should sympathize with such and show them compassion. Relieve them in distress, and afford them whatever they want, and is in the power of their hands to communicate to them. Remembering their own condition in Egypt, and how welcome such a treatment would have been to them then. As well as the kind and careful providence of God towards them at that time.
If a person has experienced the same problem as another person, he can relate to him better. They were strangers. They should love the stranger, because they understand him.
Deuteronomy 10:20 "Thou shalt fear the LORD thy God; him shalt thou serve, and to him shalt thou cleave, and swear by his name."
"Cleave": The verb means "to stick to" or "to hold onto". As a husband is to be united to his wife (Gen. 2:24), so Israel was to cling intimately to her God.
The greatest fear these Israelites had known, was at the mount when the LORD spoke from the fire to them. The fear this is speaking of, is a reverence and an awe of someone so great. A person must choose who they will serve in this life. You cannot serve God and man.
Joshua 24:15 "And if it seem evil unto you to serve the LORD, choose you this day whom ye will serve; whether the gods which your fathers served that [were] on the other side of the flood, or the gods of the Amorites, in whose land ye dwell: but as for me and my house, we will serve the LORD."
There is a time when every person must make this decision.
Acts 4:12 "Neither is there salvation in any other: for there is none other name under heaven given among men, whereby we must be saved."
The decision of these Israelites is the same as you and I must make. Who do I fear enough to worship? Do I love Him enough to serve Him? Will I remain faithful to Him? Is His name the name I swear by, because there is no greater?
Deuteronomy 10:21 "He [is] thy praise, and he [is] thy God, that hath done for thee these great and terrible things, which thine eyes have seen."
The object and matter of it, who deserves the praises of all his creatures, because of his perfections, works, and blessings of goodness. For all mercies temporal and spiritual come from him, and therefore he is greatly to be praised for them. Praise is his due, and it is comely in his people to give it to him (see Jer. 17:14).
"And he is thy God which hath done for thee these great and terrible things which thine eyes have seen": Which were done upon the Egyptians for their sakes, both in the land of Egypt and at the Red sea. And what he had done for them in the wilderness, to Sihon and Og, kings of the Amorites (Psalm 106:22).
The LORD, He is God. He is the only One to praise. They have seen miracles beyond the capacity of mankind. He had given them all the room in the world to praise Him.
Jeremiah 33:11 "The voice of joy, and the voice of gladness, the voice of the bridegroom, and the voice of the bride, the voice of them that shall say, Praise the LORD of hosts: for the LORD [is] good; for his mercy [endureth] for ever: [and] of them that shall bring the sacrifice of praise into the house of the LORD. For I will cause to return the captivity of the land, as at the first, saith the LORD."
The only thing we have to offer God, for all the wonderful provisions He has made for us, is our love, our obedience, and our praise.
Hebrews 13:15 "By him therefore let us offer the sacrifice of praise to God continually, that is, the fruit of [our] lips giving thanks to his name."
Deuteronomy 10:22 "Thy fathers went down into Egypt with threescore and ten persons; and now the LORD thy God hath made thee as the stars of heaven for multitude."
"Threescore and ten persons" (see Exodus 1:5). One of the great and awesome things God had done for Israel was multiplying the 70 people who went to Egypt into a nation of close to two and a half million people.
When the brothers of Joseph found him in Egypt, they brought Jacob and his family into Egypt. Jacob brought 70 people into Egypt and his descendants came out just over 400 years later with close to 2,500,000 people. God had fulfilled His promise to Abraham, to make his descendants as the stars of heaven for multitude.
Genesis 15:5 "And he brought him forth abroad, and said, Look now toward heaven, and tell the stars, if thou be able to number them: and he said unto him, So shall thy seed be."
Deuteronomy Chapter 10 Questions
1. Who must prepare the two tables of stone this time?
2. When was the ark built?
3. What was the ark made of?
4. What will go on the tables?
5. What wrote on the tables of stone?
6. What is shown by Moses hewing these stones, instead of God?
7. Where can we read more details on this subject?
8. Where had God first given the ten commandments to these people?
9. Where in Exodus is there a list of the ten commandments?
10. Where would the tables be stored?
11. Where did Aaron die?
12. Who ministered in Aaron's place?
13. Gudgodah was associated with what?
14. What was the tribe of Levi separated out to do?
15. Who was the tribe of Levi a substitute for?
16. Why did the tribe of Levi not inherit land?
17. How long did Moses stay on the mountain the second time?
18. Why was God willing to still give them the Promised Land?
19. What does the LORD require of Israel?
20. The commandments are for whose benefit?
21. For the earth is the ___________.
22. What was the long stay in Egypt for?
23. They were to circumcise their _________.
24. Christianity is a ________________ with Christ.
25. What was one of the purposes of the ten plagues in Egypt?
26. When did God show His supreme power over nature?
27. Why should they love the stranger?
28. What is the sacrifice we can offer to God?
Verses 1-32: This section continues the portion of God's requirement of Israel with an appeal to the past, depicting the relation of obedience to blessing in (verses 1-9), and then conveying the thought that Yahweh's blessing in the Promised Land is only for obedient people (verses 10-25). "Charge" occurs only here in Deuteronomy and means that which is to be guarded or observed in relation to God. In other Pentateuch books, it is frequently used of the charge of the tabernacle (Lev 8:35; 18:30; 22:9; Num. 9:19, 23), or more generally to any demand Yahweh may make (Gen. 26:5; Joshua 22:3; 1 Kings 2:3).
"Chastisement is the Hebrew word musar . In Proverbs it occurs 36 times, and conveys the ideas of chastening, correcting, instructing, and providing (Prov. 1:7-8; 3:11-12; 8:10; 15:5, 32; 22:15). The "therefore" (of verse 8), emphasizes the fact that Yahweh's claim to Israel's obedience rests on what He has done for them. The conjunction "that" (in Hebrew "in order that"), adds a strong contingency. The fulfillment of the promise was not automatic. That is why, beginning (in verse 26), there is laid before "you" [them] "this day a blessing and a curse", they must choose what it will be. This topic is dealt with (in chapter 27). "Gerizim ... Ebal" were the two most prominent hills in the natural center of Palestine used to represent symbolically the blessing and the curse. Gerizim was on the south, or right-hand side as one looked east. This was considered the side of favor, and therefore the side of blessing. Ebal was on the north.
Verses 1-7: The people's firsthand knowledge of what the Lord had done for them in Egypt, in the wilderness, and in destroying "Dathan and Abiram" for their rebellion (Num. chapter 16; Psalm 106:16-18), should have caused them to "love the LORD" and to "keep ... His commandments, always".
Observe the relationship of these two. Thou shalt love the Lord, and keep his charge. Love will work in obedience, and that only is acceptable obedience which flows from a principle of love (1 John 5:3). Moses recounts some of the great and terrible works of God which their eyes had seen. What our eyes have seen, especially in our early days, should affect us, and make us better long afterwards.
Deuteronomy 11:1 "Therefore thou shalt love the LORD thy God, and keep his charge, and his statutes, and his judgments, and his commandments, always."
Because he is so great and glorious in himself, and because he had done such great and good things for them, the Israelites. Particularly in the multiplication of them, the last thing mentioned.
"And keep his charge": Whatsoever the Lord had charged them to observe, even what follow.
"And his statutes and his judgments, and his commandments, always": All his laws, ceremonial, judicial, and moral. And that constantly and continually, all the days of their lives.
This is very similar to the last lesson. Perhaps Moses is repeating this to drive home the lesson of how important it is to obey the LORD. They must first know who the LORD is, before they completely turn their will over to the will of the LORD. It is their love for the LORD that will cause them to keep His statutes, judgments, and commandments.
Deuteronomy 11:2 "And know ye this day: for [I speak] not with your children which have not known, and which have not seen the chastisement of the LORD your God, his greatness, his mighty hand, and his stretched out arm,"
"Your children": Moses distinguished between the adults and the children in his audience. The adults were those who had seen the Exodus from Egypt as children and had experienced the Lord's discipline in the wilderness. It was to these adults that Moses could say, "Your own eyes have seen all the great work of the LORD which He did" (verse 7). It was that specially blessed generation of adults that were called to pass on the teaching of what they had learned to their children (verse 19).
On this 40 year journey through the wilderness, the LORD had revealed to them His love and His care for them. But He had also, been teaching them the importance of being faithful to Him. He had shown them His great power, His greatness, and the works of "His Mighty Hand" continuously. Even the chastisement of them had been for their learning process. Just as a mother spanks a child to teach him or her not to run in the road, the Lord taught them what they were not to do. The law taught them the things to observe. The chastisement taught them what they were not to do.
Deuteronomy 11:3 "And his miracles, and his acts, which he did in the midst of Egypt unto Pharaoh the king of Egypt, and unto all his land;"
The miraculous works done there. The ten plagues inflicted on the Egyptians for refusing to let Israel go.
"Unto Pharaoh king, of Egypt, and unto all his land": For those plagues not only affected him and his court, and his metropolis, but all parts of the land, the inhabitants of it everywhere.
Some of the people had been born on the way to the Promised Land. They were not in Egypt when God turned the water to blood, or when He sent the plague of frogs, or when darkness filled the land. Moses is repeating these miracles several times, and reminding them of these things. The first few plagues that the LORD sent affected all of Egypt. It even affected the Israelites. The last few plagues had no effect on Israel. They just affected the Egyptians. The last one of course, killed all the firstborn of Egypt. All of these things were for the benefit of the Israelites.
Deuteronomy 11:4 "And what he did unto the army of Egypt, unto their horses, and to their chariots; how he made the water of the Red sea to overflow them as they pursued after you, and [how] the LORD hath destroyed them unto this day;"
At the Red sea, when they pursued Israel in order to bring them back or destroy them, after they had let them go, which army was very numerous (see Exodus 14:7).
"How he made the water of the Red sea to overflow them": Or to flow over their faces.
"As they pursued after you": So that they could not see their way, nor steer their course after them. And not only so, but were covered with the waters of the sea, drowned in them, and sunk to the bottom of them. And how the Lord hath destroyed them unto this day. Either continued to destroy them yet more and more by one means or another. Or else the destruction made by the several plagues upon them, and particularly that of their army at the Red sea. Which was the strength and glory of the nation, was so general and extensive, that they never recovered it to that day. And so were in no capacity of coming out against them, and attacking them, and doing them any hurt, all the forty years they had been in the wilderness. Of which no doubt they had knowledge, and of their condition and circumstances there.
In the last few lessons, we have spoken of the LORD opening the Red Sea for the Israelites to walk over on dry land. This is speaking of the destruction of the Egyptian army, their chariots and their horses, when the LORD let the water come back into the Red Sea and drown them. God had held off the army of the Pharaoh, until all Israel was passed over. When God removed His fire and allowed the Egyptians to pursue Israel into the Sea, He let the water go, and it drowned all of them.
Deuteronomy 11:5 "And what he did unto you in the wilderness, until ye came into this place;"
Meaning not so much the good things he did for them in different places, as the chastisements and corrections he had exercised them with for their murmurings, rebellions, idolatry, and uncleanness. As at Taberah, Kibroth-hattaavah, on the coast of Edom, and plains of Moab; by fire, by sword, by plagues, and fiery serpents. The instances both before and after being of this sort.
The manna that fed them, the water from the Rock that they drank, and all of the other miraculous happenings must be remembered. He even killed some of the people in the wilderness, when they disobeyed Him and turned to false gods.
Deuteronomy 11:6 "And what he did unto Dathan and Abiram, the sons of Eliab, the son of Reuben: how the earth opened her mouth, and swallowed them up, and their households, and their tents, and all the substance that [was] in their possession, in the midst of all Israel:"
"Dathan and Abiram": These two sons of Eliab, of the tribe of Reuben, had rebelled against the authority of Moses, the Lord's chosen leader. The basis of their complaint was that Moses had brought Israel out of Egypt, a fertile and prosperous land, and not brought them into Canaan. Because of their rebellion against Moses, God had judged them by having the earth open and swallow them up (see Num. 16:12-14, 25-27, 31-33). God's judgment of their rebellion was spoken of here by Moses in the context of his contrast between the land of Egypt and the land of Canaan (verses 10-12).
They had led an uprising against Moses, Aaron, and the LORD. God was swift in punishing them. They and all they possessed were swallowed into the pit. This was their families, their tents, and all else they possessed.
Deuteronomy 11:7 "But your eyes have seen all the great acts of the LORD which he did."
Even all before related, with many others. And therefore the instruction they should learn from thence should be as follows.
God has not kept these things secret from His people. He showed them who He is, and what He is capable of doing in all of this. They should fear and obey Him.
Verses 8-12: The most obvious and impressive difference between the lands of Canaan and Egypt was in the source of water. "Egypt" was extremely productive for two reasons:
(1) The normal flow of the Nile River delivered sufficient water for the daily needs of its populace and for foot-powered irrigation;
(2) The Nile's floods renew the soil and minerals every year.
On the other hand, "the land" of Canaan (which they would "go to possess"), drinks "water from the rain of heaven" (Lev. 26:4).
Deuteronomy 11:8 "Therefore shall ye keep all the commandments which I command you this day, that ye may be strong, and go in and possess the land, whither ye go to possess it;"
For the reasons before suggested, as well as for what follow.
"That ye may be strong": Healthful in body, and courageous in mind, for sin tends to weaken both. Whereas observance of the commands of God contributes to the health and strength of the body, and the rigor of the mind. Both which were necessary to the present expedition they were going upon.
"And go in and possess the land whither ye go to possess it": The land of Canaan, they were marching towards in order to possess it. And nothing would more inspire them with courage, and cause them to enter it manfully without fear of their enemies, than obedience to the commands of God. Whose presence being promised them on that account, they might expect it. And so had nothing to fear from the inhabitants of the land.
Moses has given them a very good reason why they must do this. If they are to go in and possess the land, they must have the power of God within. God will cause them to be victorious, if they love and obey Him.
Deuteronomy 11:9 "And that ye may prolong [your] days in the land, which the LORD sware unto your fathers to give unto them and to their seed, a land that floweth with milk and honey."
Not only enter it, and take possession of it, but continue in it for a long time. Which depended upon their obedience to the laws of God.
"Which the Lord sware unto your fathers to give unto them and to their seed": Had promised with an oath, so that they might be assured of the enjoyment of it. Though they could not be of their continuance in it, unless they obeyed the divine commands.
"A land that floweth with milk and honey": Abounds with all good things, whose fruits are fat as milk, and sweet as honey; so the Targum of Jonathan.
The land will continue to be theirs, as long as they are faithful to God. The LORD will fulfill His promise to their fathers, when they receive the land. To keep the land will be their responsibility. The land will be theirs, as long as they fear and obey the LORD.
Verses 10-11: "The land, whither thou goest in to possess it": The land of Canaan was different from Egypt. The land of Egypt depended upon the Nile River for its fertility. By contrast, the land of Canaan depended upon the rains that came from heaven for its fertility.
Deuteronomy 11:10 "For the land, whither thou goest in to possess it, [is] not as the land of Egypt, from whence ye came out, where thou sowedst thy seed, and wateredst [it] with thy foot, as a garden of herbs:"
"Wateredst it with thy foot": Probably a reference to carrying water to each garden or the practice of indenting the ground with foot-dug channels through which irrigating water would flow.
In Egypt, the only production of a crop they had was from their own efforts. This land is a gift to them from God. The crops are abundant, because of the blessings of God upon them.
Deuteronomy 11:11 "But the land, whither ye go to possess it, [is] a land of hills and valleys, [and] drinketh water of the rain of heaven:"
And so could not be watered by the overflow of a river, and by canals cut out of it. And in the manner Egypt was. Which was for the most part a plain and flat country, but not so Canaan, in which were many hills and mountains, as those about Jerusalem, Carmel, Tabor, Lebanon, and others. And plains and valleys, as the valley of Jezreel, etc. And which made it more delightful and pleasant for prospects (see Deut. 8:7).
"And drinketh water of the rain of heaven": By which it was watered, refreshed, and made fruitful. Not by means of men, but by the Lord himself. And so with much more ease to men, and without the toil and labor they were obliged to in Egypt, as well as it was both more healthful and pleasant. For the damps that arose from the overflow of the Nile were sometimes prejudicial to health. And during the season of its overflow, which was in the summer, they were obliged to keep in their houses. And could not walk abroad for weeks at a time. To which inconveniences the land of Canaan was not subject. But then, as its fertility depended on rain from heaven, the Israelites would be under the greater obligation to observe the commands of God. Who could give and withhold it at his pleasure, and as they conducted themselves. Which seems to be the general drift of this passage.
Egypt was a desert land that had to be artificially watered. The land of promise is a land that God Himself, waters. It is a green fertile land. The flatlands of the desert had grudgingly grown anything. This land is made up of hills and valleys.
Deuteronomy 11:12 "A land which the LORD thy God careth for: the eyes of the LORD thy God [are] always upon it, from the beginning of the year even unto the end of the year."
In a very particular and special manner; otherwise he has a general care of the whole world, and all the parts of it. For as the earth is his, and the fullness thereof, his providential care reaches everywhere. But as this spot was what he had chosen for his own residence, and the place of his worship, and for a habitation for his peculiar people. He exercised a more peculiar care over it, to make it fruitful, commodious, and pleasant. Or which "he seeketh"; that is, the good of it, and to make it convenient, useful, and delightful to his people. Yea, which he sought for and desired for his own habitation (Psalm 132:13).
"The eyes of the Lord thy God are always upon it, from the beginning of the year even unto the end of the year": His eyes of providence, to give the former and the latter rain. And that there be seedtime and harvest in their seasons, and that the fruits of it be produced at their proper time. Some at the beginning, others at the end of the year, and others in the intervening months. And all wisely suited to the good of the inhabitants of it.
This speaks of the special care of God for this land. God actually dwelled in this land, in the temple in Jerusalem. It is a place He has chosen above all the other lands of the world. It is called the Holy Land, because of the presence of God here. In the Bible, everything is measured from Jerusalem (the city of God). This land is always in the view of God.
Verses 13-17: Although Yahweh's promise was, "I will give you the rain of your land", all was conditioned on the people's obedience and dedication to the Lord. If the people turned their "heart" from the Lord, He might well "shut up the heaven".
Deuteronomy 11:13 "And it shall come to pass, if ye shall hearken diligently unto my commandments which I command you this day, to love the LORD your God, and to serve him with all your heart and with all your soul,"
In the name, and by the authority of the Lord, the only lawgiver.
"To love the Lord your God, and to serve him with all your heart, and with all your soul": See (Deut. 10:12). Jarchi interprets this of prayer; but it is not to be restrained to that only, but includes the whole service of God. In all the parts of it, performed from a principle of love to him, and in sincerity and truth (compare 6:5).
The condition of God's covenant with them, is they must hearken diligently unto His commandments. They must love the LORD more than anything or anyone else, and serve Him from a pure heart.
Deuteronomy 11:14 "That I will give [you] the rain of your land in his due season, the first rain and the latter rain, that thou mayest gather in thy corn, and thy wine, and thine oil."
"I will give you the rain of your land": Since the land of Canaan was dependent upon the rainfall for its fertility, God promised in response to Israel's obedience to give them the rain necessary for that fertility (verses 16-17).
"The first rain and the latter rain": The early rain was the autumn rain from Oct. to Jan. The latter rain was the spring rain which came through Mar. / Apr.
This is the promise from God. God controls all the elements. He controls the rain. He can send it to whom He wants to, as often as He wants to. The rain is under the command of the LORD. Rain and sunshine at the proper time bring abundant crops. There was an early harvest in the spring, and a later harvest in the fall. To have a really good year, both crops must produce. In other words, they can live or die, because of the rain. The former and the later rain is, sometimes, speaking spiritually of the out pouring of the Spirit on man. There was a former rain at Pentecost, and there will be an end time pouring of the Spirit in abundance on all flesh.
Deuteronomy 11:15 "And I will send grass in thy fields for thy cattle, that thou mayest eat and be full."
By giving plentiful showers of rain at proper times, to cause it to spring up and grow. That so there might be food for the cattle of every sort, greater or lesser (see Psalm 104:13).
"That thou mayest eat and be full": Which refers to the preceding verse as well as to this. And the sense is, that the Israelites might eat of and enjoy the fruits of the earth to being full. Namely, their corn, wine, and oil. And that their cattle might have grass enough to supply them with.
God will bless them with plenty to eat, if they follow Him. The grass for the animals, in turn, feeds the people.
Deuteronomy 11:16 "Take heed to yourselves, that your heart be not deceived, and ye turn aside, and serve other gods, and worship them;"
By observing the influence of the heavens upon the fruitfulness of the earth, and so be drawn to the worship of the host of them, the sun, moon, and stars. Or by the examples of nations round about them. And by the plausible arguments they may make use of, taken from the traditions of ancestors, from antiquity. And the consent of nations, and the great numbers of worshippers, and the like.
"And ye turn aside": From the true God, and the worship of him. Or from the law, as Jarchi. Which directs to the worship of one God, and forbids idolatry, or the worshipping of images.
"And serve other gods, and worship them": Other gods than the one and only living and true God; gods that made not the heavens and the earth. And which cannot give rain, nor any blessing and mercy of life, nor help and deliver their worshippers when in distress.
They must determine in their hearts to stay faithful to their LORD. It is so easy to be deceived, if they just let themselves get the least bit slack.
1 Peter 1:13 "Wherefore gird up the loins of your mind, be sober, and hope to the end for the grace that is to be brought unto you at the revelation of Jesus Christ;"
They must guard their hearts, as you would a tremendously valuable treasure. The LORD must remain uppermost in their hearts. False gods lead to destruction. It is easy to be deceived.
Deuteronomy 11:17 "And [then] the LORD'S wrath be kindled against you, and he shut up the heaven, that there be no rain, and that the land yield not her fruit; and [lest] ye perish quickly from off the good land which the LORD giveth you."
For their idolatry, nothing being more provoking to him than that, it being contrary to his nature and being, as well as to his will, and to his honor and glory.
"And he shut up the heaven, that there be no rain": The treasures and storehouses of it there, or the windows of it. The clouds, which when opened let it down, but when shut withhold it. The key of rain is one of the keys which the Jews say the Lord keeps in his own hand. And with it he opens and no man shuts, and shuts and no man opens (see Deut. 28:12).
"And that the land yield not her fruit": Which is unavoidably the case when rain is withheld.
"And lest ye perish quickly from off the good land which the Lord giveth you": For if the land does not yield its fruits sufficient to support the inhabitants of it, they must in course perish.
Those who are deceived and follow after false gods, find the LORD'S wrath upon them. The verse above, is the curse that comes when they follow false gods. The land will not produce for them, and the land will be taken away from them.
Verses 18-21: For the children and all subsequent generations, God's great acts had not been seen "with their own eyes", as had been the case for that first generation. God's acts were to be "seen" for them in the Word of Scripture. It was to be in Moses' words that the acts of God would be put before the eyes of their children. The first priority, therefore, was given to Scripture as the means of teaching the law and grace of God. (compare 6:6-9).
These demands regarding obedience and applied teaching in children's lives repeat the demands in 6:4-9. Not only was repetition an effective means of teaching in the Hebrew Bible, but very important instructions were often delivered in twos for emphasis.
Deuteronomy 11:18 "Therefore shall ye lay up these my words in your heart and in your soul, and bind them for a sign upon your hand, that they may be as frontlets between your eyes."
Treasure up the laws of God delivered to them in their minds. Retain them in their memories, and cherish a cordial affection for them. Which would be an antidote against apostasy, idolatry, and other sins (Psalm 119:11).
"And bind them for a sign upon your hand, that they may be as frontlets between your eyes": Of this and the two following verses (see notes on Deut. 6:7; 6:8; and 6:9).
This is just speaking of keeping God's Words ever before them. The Word of God keeps a person from being deceived. We must hide His Word in our hearts and minds to not be deceived. The Word of God (Bible), should be in our hand. We must never be far away from our Bible (God's Word). It is the Word stamped into our hearts and minds that keeps us believing the right thing.
Deuteronomy 11:19 "And ye shall teach them your children, speaking of them when thou sittest in thine house, and when thou walkest by the way, when thou liest down, and when thou risest up."
Let all be directed by the three rules here given (see notes on Deut. 6:7).
All parents, not just these Israelites, should teach the Word of God to their children. God's Word should be the subject of our conversation. It should be read aloud to the family on a regular basis. Diligent study of God's Word will keep you in His will. We should not do this just for a few minutes of our day. It should be part of our being.
Deuteronomy 11:20 "And thou shalt write them upon the door posts of thine house, and upon thy gates:"
(See notes on Deut. 6:9).
The Word of God on the gates is a constant reminder of God, when they are going out or coming in.
Deuteronomy 11:21 "That your days may be multiplied, and the days of your children, in the land which the LORD sware unto your fathers to give them, as the days of heaven upon the earth."
Long life being a very desirable blessing, and which is promised to those that obey and keep the law (see Deut. 30:19).
"And the days of your children": Which are dear to parents, and the continuance of whose lives, next to their own, is most desirable. Yea, as desirable as their own. And especially it is desirable that they might have a posterity descending from them, to enjoy for ever their estates and possessions. As it was to the people of Israel, that they might have a seed always to dwell:
"In the land which the Lord sware unto your fathers to give them": The land of Canaan, so often spoken of as the promise, oath, and gift of God.
"As the days of heaven upon the earth": That is, as long as the heavens and the earth shall be, and the one shall be over the other, as they will be to the end of time.
This would bring about a peace that generally is only experienced in heaven. The blessings of God would be so great, that it would be like heaven here on the earth if they did this.
Deuteronomy 11:22 "For if ye shall diligently keep all these commandments which I command you, to do them, to love the LORD your God, to walk in all his ways, and to cleave unto him;"
Observe and take notice of them, even all of them. And so as not merely to have a theory or hypothetical knowledge of them, but to put them in practice.
"To love the Lord your God": And show it by obeying his commands. And which is the end of the commandment, and the principle from which all obedience should flow.
"To walk in all his ways, and to cleave unto him (see Deut. 10:12).
Deuteronomy 11:23 "Then will the LORD drive out all these nations from before you, and ye shall possess greater nations and mightier than yourselves."
By little and little, even all the seven nations which then inhabited the land of Canaan. And this he would do to make room for them, that they might inherit the land (see Deut. 7:1).
"And ye shall possess greater nations, and mightier than yourselves": Countries whose inhabitants were more in number, and greater in strength, than they. And therefore, the conquest of them was not to be ascribed to themselves, but to the Lord. This is often observed (see Deut. 7:1).
The word "diligently" speaks of them making a special effort upon their part to keep God's commandments, primarily because of the great love in their hearts for Him. To love Him so much that they want to please Him, brings them great rewards. God will drive out their enemies before them, and set them up instead. The nations living in this land now are powerful, but God will remove them for Israel. All He wants in return is their true love and devotion, causing them to obey His commandments.
Deuteronomy 11:24 "Every place whereon the soles of your feet shall tread shall be yours: from the wilderness and Lebanon, from the river, the river Euphrates, even unto the uttermost sea shall your coast be."
"Every place ... your feet shall tread": In response to the obedience of Israel (verses 22-23), the Lord promised to give to Israel all of the land they personally traversed to the extent of the boundaries that He had given. This same promise was repeated (in Joshua 1:3-5). Had Israel obeyed God faithfully, her boundaries would have been enlarged to fulfill the promise made to Abraham (Gen. 15:18). But because of Israel's disobedience, the complete promise of the whole land still remains, to be fulfilled in the future kingdom of Messiah (compare Ezek. 36:8-38).
These boundaries were set out in a previous lesson. We will not deal with that here. When they stand upon the land of promise (by faith), it will be their possession. They must stand in faith to receive it.
Deuteronomy 11:25 "There shall no man be able to stand before you: [for] the LORD your God shall lay the fear of you and the dread of you upon all the land that ye shall tread upon, as he hath said unto you."
Meaning not a single man, such a one as Og, or any of the sons of Anak, the giants. Because it could never be thought, imagined, or feared, that one man only should be able to stand against 600,000 fighting men.
"For the Lord your God shall lay the fear of you, and the dread of you, upon all the land that ye shall tread upon": That is, upon all the land of Canaan, and the inhabitants of it. Who should hear what wonderful things had been done for them in Egypt, and at the Red sea, and in the wilderness. And what they had done to Sihon and Og, and to their countries. And which accordingly was fulfilled (Joshua 2:9).
"As he hath said unto you": Had promised them (Deut. 2:25). And which was prophesied of in the prophetic song at the Red sea (see Exodus 15:14).
We just read that their enemies had larger and better armies, than they did. Then what makes them fear the Israelites? It is the God of the Israelites they fear. The enemy has seen and heard how God goes before them in battle. They are afraid of Israel's God.
Verses 26-32: As a final motive for driving home the importance of obedience and trust in God, Moses gave instruction for a ceremony which the people were to carry out when they entered the Land. They were to read the blessing and the curses of the covenant on Mt. Gerizim and Mt. Ebal (see 27:1-14) as they actually would do later (Joshua 8:30-35).
This section forms a fitting conclusion to this part of Moses' speech.
Deuteronomy 11:26 "Behold, I set before you this day a blessing and a curse;"
Meaning the law of God, and the statutes, judgments, and commandments of it. Which, if obeyed, blessings would be bestowed upon them. But if disobeyed, they would be liable to the curses of it, as the following words explain it (see Deut. 30:15). Every one of the Israelites were called upon to see and consider this matter, it being an interesting one to them all.
They can take whichever they choose. God will not overrule their will. They must choose to follow Him and be blessed, or they will automatically have chosen the curse.
Deuteronomy 11:27 "A blessing, if ye obey the commandments of the LORD your God, which I command you this day:"
That is, a blessing should come upon them. Even all temporal blessings they stood in need of. They should be blessed in body and estate. In their families, and in their flocks, in town and country (see Deut. 28:1).
"Which I command you this day": This repeated afresh to them, and enjoined them the observation of it in the name of the Lord.
The blessing from the LORD can be theirs, but they must choose the blessings by obeying His commandments.
Deuteronomy 11:28 "And a curse, if ye will not obey the commandments of the LORD your God, but turn aside out of the way which I command you this day, to go after other gods, which ye have not known."
Accursed in body and estate, in basket and store. In their families, flocks, and herds. Within doors and without; in city, and country; going out, or coming in; in this world, and that to come. If divine goodness prevents not (see Deut. 28:15).
"But turn aside out of the way which I command you this day": Which the law he gave them, and repeated to them and directed them to walk in.
"To go after other gods, which ye have not known": To serve and worship the gods of other nations. Strange gods, which neither they nor their fathers knew anything of, or ever received any good thing from. And which indeed are no gods, and nothing in the world, as an idol is.
To not obey, brings the curse. It is their own choice to make. False gods cannot help anyone. They are nothing. The only thing they can do, is bring a curse upon you from the True God.
Deuteronomy 11:29 "And it shall come to pass, when the LORD thy God hath brought thee in unto the land whither thou goest to possess it, that thou shalt put the blessing upon mount Gerizim, and the curse upon mount Ebal."
Which is often observed, as being near at hand. And when and where many things were to be done, which could not be done in the place and circumstances they now were. Particularly what follows:
"That thou shall put the blessing on Mount Gerizim, and the curse upon Mount Ebal": That is, pronounce the one on one mountain, and the other on the other mountain, or at least towards them, or over against them.
Mount Gerizim sits on one side of a valley, and mount Ebal sits on the other. Shechem was in the valley between them. Ebal was probably used as the mountain of the curse, because it had nothing growing on it. Gerizim was a fertile land with much growth. The two mountains symbolized life (Gerizim), and death (Ebal). It is their choice to have life or death.
Deuteronomy 11:30 "[Are] they not on the other side Jordan, by the way where the sun goeth down, in the land of the Canaanites, which dwell in the champaign over against Gilgal, beside the plains of Moreh?"
A memorable passage, as attesting the true position of the speaker, east of Jordan, over against Jericho. The sun has been seen by travelers from that very spot going down exactly in the remarkable gap between Ebal and Gerizim.
"The plains of Moreh": Rather, the oaks or terebinths of Moreh (See Gen. 12:6).
The Promised Land lay on the west side of the Jordan River. This is explaining that the sun comes up in the east. The land of Canaan was on the west side of the Jordan.
Deuteronomy 11:31 "For ye shall pass over Jordan to go in to possess the land which the LORD your God giveth you, and ye shall possess it, and dwell therein."
They were now near it, and by this they are assured they should pass over it, in order to take possession of the land God had given them. And which gift of his was a sufficient title to it.
"And ye shall possess it, and dwell therein": Should not only take possession of it, but make their abode in it. They are assured hereby of continuance in it, on condition they obeyed the laws of God, as follows.
We remember, the actual Promised Land will be inhabited of 9-1/2 of the tribes. Reuben, Gad, and the 1/2 tribe of Manasseh will possess land on the east of the Jordan. The Promised Land itself, lies on the western side of the Jordan.
Deuteronomy 11:32 "And ye shall observe to do all the statutes and judgments which I set before you this day."
Take notice of them, and heed unto them, so as to practice them.
"Which I set before you this day": Repeated in order to them, on the observance of which depended their continuance in the land of Canaan. And therefore, this is so often repeated and urged.
We have studied in this lesson, that their possession of the land is dependent upon their faithfulness to God. They must fear Him and keep His commandments, to be blessed with the land. The message was given to them as a remembrance of God's law by Moses.
Deuteronomy Chapter 11 Questions
1. Why does the author believe Moses is repeating this?
2. What will cause them to keep His statutes, judgements, and commandments?
3. What was the purpose of the 40 year journey?
4. What had His chastisement of them been for?
5. What were some of the things God had done in Egypt, to get the release of Israel?
6. Who was affected by the plagues?
7. What was the tenth, or last, plague on Egypt?
8. What did the Lord do to the army of Egypt?
9. How had they been fed in the wilderness?
10. What was the sin of Abiram and Dathan?
11. What was their punishment?
12. What must they have within, to possess the land?
13. How long will the land be theirs?
14. How were they assured of a crop to eat in Egypt?
15. How did this land differ from Egypt?
16. What is verse 12 speaking of?
17. The conditions of God's covenant with them were what?
18. What special promise was made to them in verse 14?
19. _______ and _____________ at the proper time bring abundant crops.
20. What, spiritually, do the former and latter rains mean?
21. Take heed to yourselves, that your __________ be not deceived.
22. The _________ of God keeps a person from being deceived.
23. The Word of God is in our __________.
24. When should we teach God's ways to our children?
25. What will God do to Israel's enemies, if Israel stays faithful to God?
26. What does the word "diligently" mean?
27. If their enemies are larger and greater than Israel, why do they fear Israel?
28. What two things did Moses set before them?
29. How can they choose to be blessed?
30. What two mountains were mentioned in verse 29?
31. Which of them symbolized life?
Verses 1-32: This portion corresponds to (5:6-10), and the concept of worship as it relates to the first two commandments. Involved in this discussion is the intermingling of instructions on correct ways to worship and the prohibition against false worship. There are five main parts in the contents of the chapter:
(1) the title or preface (verse 1);
(2) The destruction of pagan altars (verses 2-3);
(3) The establishment of the true place for worship (verses 4-12);
(4) The provision for sacrifices in this place (verse 13-28); and
(5) The prohibition against false gods (verse 29-31).
Each of the subsections enlarges on the fact that there is no other God besides the Lord God.
Moses begins by repeating his instructions concerning what to do with the false worship centers after Israel had taken possession of the land of the Canaanites (see 7:1-6). They were to destroy them completely to prevent the temptation of idolatry and to preserve the uniqueness of their worship (see note on 12:29-31).
Verses 1-4: Moses comes to the statutes he had to give in charge to Israel; and begins with such as relate to the worship of God. The Israelites are charged not to bring the rites and usages of idolaters into the worship of God. Not under color of making it better. We cannot serve God and mammon. Nor worship the true God and idols. Nor depend upon Christ Jesus and upon superstitious or self-righteous confidences.
Deuteronomy 12:1 "These [are] the statutes and judgments, which ye shall observe to do in the land, which the LORD God of thy fathers giveth thee to possess it, all the days that ye live upon the earth."
"In the land": The immediate entry to the land of Canaan governs all that follows (12:10; 26:1).
Moses has already given the Ten Commandments again, to these people. The chapter here, is dedicated to giving the Levitical law again. It is a little different from the earlier one in the book of Leviticus, but basically it is the same.
Deuteronomy 12:2 "Ye shall utterly destroy all the places, wherein the nations which ye shall possess served their gods, upon the high mountains, and upon the hills, and under every green tree:"
"Utterly destroy: The land must be cleansed from all idolatry so it can be holy to the Lord (Lev. 11:44-45). This duty is implicit in the first two commandments. "Hills": Worship at these places was accompanied by depraved rites. The god was thought to live in the mountain or on the hill. By ascending the mountain, the worshiper was in some symbolic sense closer to the deity.
"The high mountains ... hills ... every green tree": The Canaanite sanctuaries to be destroyed were located in places believed to have particular religious significance. The mountain or hill was thought to be the home of a god and by ascending the mountain, the worshiper was in some symbolic sense closer to the deity. Certain trees were considered to be sacred and symbolized fertility, a dominant theme in Canaanite religion.
The purpose in utterly destroying these places is so the worship of false gods will not spring up among the Israelites. The false gods of the Canaanites and their places of worship, must be totally done away with.
Deuteronomy 12:3 "And ye shall overthrow their altars, and break their pillars, and burn their groves with fire; and ye shall hew down the graven images of their gods, and destroy the names of them out of that place."
"Their altars ... pillars .... graven images": These were elements of Canaanite worship, which included human sacrifice (verse 31). It they remained, the people might mix the worship of God with those places (verse 4).
This is a detail of just exactly what was to be done to each of these things. The worship in the high places seemed to be a physical effort on their part, to be nearer their false gods.
Deuteronomy 12:4 "Ye shall not do so unto the LORD your God."
Not sacrifice to him on hills and mountains, and under green trees. You shall not serve the Lord with superstitions. Though the Jews commonly refer this to the destruction of the names of God, and of any thing appertaining to the temple. That though the temples and the altars of the Heathens were to be overthrown. Yet not a stone was to be taken from the house of God, or that belonged to it, nor any of his names to be blotted out. So the Targum of Jonathan and Maimonides, who also observes, that whoever removes a stone by way of destruction from the altar, or from the temple, or from the court, is to be beaten. So he that burns the holy wood.
This is just another way of saying that the LORD their God was the only One to be worshipped.
Verses 5-32: The command to bring ALL the sacrifices to the door of the tabernacle, was now explained with reference to the Promised Land. As to moral service, then as now, men might pray and worship everywhere as they did in their synagogues. The place which God would choose, is said to be the place where he would put his name. It was to be his habitation, where, as King of Israel, he would be found by all who reverently sought him. Now, under the gospel, we have no temple or altar that sanctifies the gift but Christ only. And as to the places of worship, the prophets foretold that in every place the spiritual incense should be offered. (Mal. 1:11). Our Savior declared, that those are accepted as true worshippers, who worship God in sincerity and truth, without regard either to this mountain or Jerusalem (John 4:21). And a devout Israelite might honor God, keep up communion with him, and obtain mercy from him, though he had no opportunity of bringing a sacrifice to his altar. Work for God should be done with holy joy and cheerfulness. Even children and servants must rejoice before God. The services of religion are to be a pleasure, and not a task or drudgery. It is the duty of people to be kind to their ministers, who teach them well, and are good examples to them. As long as we live, we need their assistance, till we come to that world where ordinances will not be needed. Whether we eat or drink, or whatever we do, we are commanded to do all to the glory of God. And we must do all in the name of the Lord Jesus Christ, giving thanks to the Father through him. They must not even inquire into the modes and forms of idolatrous worship. What good would it do them to know those depths of Satan? And our inward satisfaction will be more and more, as we abound in love and good works, which spring from faith and the in-dwelling Spirit of Christ.
Deuteronomy 12:5 "But unto the place which the LORD your God shall choose out of all your tribes to put his name there, [even] unto his habitation shall ye seek, and thither thou shalt come:"
"The place which the LORD your God shall choose" (compare verses 11, 18, 21). Various places of worship were chosen after the people settled in Canaan, such as Mt. Ebal (27:1-8; Joshua 8:30-35), Shechem (Joshua 24:1-28) and Shiloh (Joshua 18:1), which was the center of worship through the period of Judges (Judges 21:19). The tabernacle, the Lord's dwelling place, was located in Canaan, where the Lord chose to dwell. The central importance of the tabernacle was in direct contrast to the multiple places (see verse 2), where the Canaanites practiced their worship of idols. Eventually, the tabernacle was brought to Jerusalem by David (compare 2 Sam. 6:12-19).
"The place" is opposite in meaning to the places (of verse 2), where the Canaanites worshipped. This legislation does not either prohibit or permit other sanctuaries. Though there was only one tabernacle, it would be moved from place to place. There would be many places over the course of time, but only one place at a time. Gilgal, Bethel and Shiloh were temporary centers before the temple was built in Jerusalem.
God had led them through the wilderness, and each time they stopped was a campsite He had chosen. The LORD Himself, will choose the spot for His temple to be built. It is interesting when He does choose, it is at the location where Abraham was to offer Isaac in sacrifice.
Deuteronomy 12:6 "And thither ye shall bring your burnt offerings, and your sacrifices, and your tithes, and heave offerings of your hand, and your vows, and your freewill offerings, and the firstlings of your herds and of your flocks:"
For the daily sacrifice, and upon any other account whatsoever. This was before ordered to be brought to the door of the tabernacle of the congregation, and now to the place where that should be fixed (Lev 17:8).
"And your sacrifices": All other distinct from burnt offerings, as sin offerings, trespass offerings, and peace offerings, especially the latter.
"And your tithes": Tithes of beasts, and the second tithes, according to Jarchi.
"And heave offerings of your hand": These according to the same writer were the firstfruits. And so it is rendered in the Septuagint version; and thus Maimonides says, the firstfruits are called Trumot, or heave offerings (see Exodus 22:29).
"And your vows and your freewill offerings": Which were a type of peace offerings (Lev. 7:16).
"And the firstlings of your herds and of your flocks": Which were sanctified and devoted to the Lord (Exodus 13:2).
See notes on (Lev. Chapters 1-7), for descriptions of these various ceremonies.
Their offerings to God could not be made at a place of their choosing. Their offerings to God had to be made at a place He had chosen for that purpose. The place where the offerings were to be made had to be holy in the sight of God. Burnt offerings and sacrifices were brought to the altar. We remember from a previous lesson, that these were offered in conjunction with the meat offerings and the drink offerings. The meat offering was the makings for bread. The tithe was one tenth of whatever they are tithing. The heave offerings were lifted and offered to God. Then, they belonged to the priesthood. This and the freewill offerings were not requirements. They were given in loving appreciation. The bloody sacrifices were for sins, and were brought to the temple to sacrifice.
Deuteronomy 12:7 "And there ye shall eat before the LORD your God, and ye shall rejoice in all that ye put your hand unto, ye and your households, wherein the LORD thy God hath blessed thee."
"Eat ... rejoice": Some of the offerings were shared by the priests, Levites, and the worshipers (compare Lev. 7:15-18). The worship of God was to be holy and reverent, yet full of joy.
They shared with the altar. The priests and the person offering both, ate of the offering here.
Deuteronomy 12:8 "Ye shall not do after all [the things] that we do here this day, every man whatsoever [is] right in his own eyes."
"Every man whatsoever is right in his own eyes": There seems to have been some laxity in the offering of the sacrifices in the wilderness which was not to be allowed when Israel came into the Promised Land. This self-centered attitude became a major problem in the time of Judges (compare Judges 17:6; 21:25).
God has given instructions and laws on how they are to live. They had been living as the rest of the world, doing what was right in their own sight until now. God wants Moses to inform them, they are to begin this new life in the Promised Land with the law of God as their law. They will be governed by God's law. In the wilderness, it would have been difficult to establish these laws. Now that they are to enter their Promised Land, they must establish them and keep them.
Deuteronomy 12:9 "For ye are not as yet come to the rest and to the inheritance, which the LORD your God giveth you."
The land of Canaan, which was typical of the rest which remains for the people of God in heaven. For though they now enter into a spiritual rest in Christ, they are not yet come to their eternal rest. They are in a world of trouble, through sin, Satan, and wicked men. But they shall come to it, as Israel did to Canaan. For God has promised and prepared it, and it remains for them. Christ prayed for it, is also gone to prepare it. And the Spirit is the seal and earnest of it, and works up the saints, and makes them meet for it.
"And to the inheritance which the Lord your God giveth you": And the land of Canaan being an inheritance, and the gift of God, was also a type of the heavenly inheritance. Which saints are now born unto, and have both a right unto, and meekness for, through the righteousness of Christ, and grace of God. But as yet are not entered on it, but that is reserved for them in heaven, and they are preserved and kept for that. And before long shall inherit it, as the free gift of God their Father to them, and which is peculiar to them as children. Jarchi and Ben Melech by the "rest" understand Shiloh, and by the inheritance Jerusalem. So in the Misnah (see 1 Chron. 23:25). The Targum of Jonathan is, "ye are not come to the house of the sanctuary, which is the house of rest, and to the inheritance of the land."
When Moses is speaking to them, they have not yet crossed over Jordan. This is to be established, when they do go over.
Deuteronomy 12:10 "But [when] ye go over Jordan, and dwell in the land which the LORD your God giveth you to inherit, and [when] he giveth you rest from all your enemies round about, so that ye dwell in safety;"
Which lay between the place where they now were, and the land of Canaan, and which they would quickly go over.
"And dwell in the land which the Lord your God giveth you to inherit": The land of Canaan, and which shows that that is meant by the inheritance. And when:
"He giveth you rest from all your enemies round about": Which was done when the land was subdued, and divided among the tribes of Israel (Joshua 22:4). And which confirms the sense of Canaan being the rest. Though this was more completely fulfilled in the days of David, when he and Israel had rest from all their enemies roundabout (2 Sam. 7:1). And who brought the Ark of the Lord to Jerusalem. And into whose heart the Lord put it to prepare to build a temple at Jerusalem for him. And which was erected and finished in the days of his son Solomon.
"So that ye dwell in safety": From their enemies, as they more especially did in the reigns of David and Solomon. Which seems plainly to describe the time when the place not named should appear to be chosen by the Lord to put his name in, as follows.
God will keep His promise to take them into the land of promise first. God will cause their enemies to live at peace with them. It is the presence of God which brings the perfect peace mentioned here.
Deuteronomy 12:11 "Then there shall be a place which the LORD your God shall choose to cause his name to dwell there; thither shall ye bring all that I command you; your burnt offerings, and your sacrifices, your tithes, and the heave offering of your hand, and all your choice vows which ye vow unto the LORD:"
Fixed and settled, and will be known to be the place.
"Which the Lord your God shall choose, to cause his name to dwell there": Where he himself would dwell, and where his name would be called, and he would be worshipped.
"Thither shall ye bring all that I command you, your burnt offerings and your sacrifices, your tithes, and the heave offerings of your hands": Of which (see note on Deut. 12:6).
"And all your choice vows which ye vow unto the Lord": Or, "the choice of your vows"; which, as Jarchi observes, was brought of their choicest things, as they ought to be (see Mal. 1:14).
These offerings are not to be made, until God establishes a place to make them. The vows made to God are not of obligation, but dedication. The burnt offerings, sacrifices, tithes, and heave offerings are dealt with in detail in Leviticus.
Deuteronomy 12:12 "And ye shall rejoice before the LORD your God, ye, and your sons, and your daughters, and your menservants, and your maidservants, and the Levite that [is] within your gates; forasmuch as he hath no part nor inheritance with you."
In the place chosen and fixed, where a temple would be built for him, and he would take up his residence. Eating with joy and gladness that part of the offerings which belonged to them. Keeping as it were a feast before the Lord, in token of gratitude for what they had received from him.
"Ye and your sons, and your daughters, and your menservants, and your maidservants": Which explains what is meant by their household (Deut. 12:7). Wives are not mentioned, because it could not be thought they would eat and rejoice, or keep such a feast, without them, and therefore needless to name them.
"And the Levite that is within your gates": Such also were to partake of this entertainment, who were useful in instructing their families in the knowledge of divine things, and serviceable to them on many accounts in the worship of God.
"Forasmuch as he hath no part nor inheritance with you": In the division of the land, and so having nothing to manure and cultivate. Was destitute of the fruits of the earth, and could make no improvement and increase of his substance, as they could.
We know that the Levites were not counted among the twelve tribes which inherited land in the Promised Land. They received cities with boundaries to raise their families. The Levites belonged to God in service. They were not herdsmen, or vineyard keepers. Notice, that all were to worship God. The women as well as the men, were expected to join in this worship. To rejoice before the LORD was the obligation of the twelve tribes and the Levitical tribe. We must be thankful for the blessings God bestows upon us.
Deuteronomy 12:13 "Take heed to thyself that thou offer not thy burnt offerings in every place that thou seest:"
And so any other, this is put for all the rest.
"In every place that thou seest": Which might take with their fancy, seem pleasant, and so a proper and suitable place to sacrifice in, as on high places, and under green trees. But they were not to indulge their own fancies and imaginations, or follow the customs of others. But keep to the rules prescribed them by the Lord, and to the place fixed by him for his worship.
We see a warning again about offering places, other than the place God has chosen. Offerings there would not be acceptable to God.
Verses 14-28: While the pagan nations in the land of Canaan had many places where they served their gods and offered sacrifices, the Israelites were to have one pace, the "place which the LORD shall choose", to offer their sacrifices. The Israelites could slaughter animals and eat meat within their gates, but the prohibition against eating "blood" was valid in all places (Gen. 9:4; Lev. 17:11; Acts 15:20).
Deuteronomy 12:14 "But in the place which the LORD shall choose in one of thy tribes, there thou shalt offer thy burnt offerings, and there thou shalt do all that I command thee."
Which tribe is not named, nor what place in that tribe (see note on Deut. 12:5).
"There thou shalt offer thy burnt offerings": On the altar of burnt offering there placed.
"And there shalt thou do all that I command thee": Respecting sanctuary service, and particularly those things observed in (Deut. 12:6).
The place of offering had to be a place where no earthly activity took place. It must be a place that has been set aside and sanctified for this specific purpose by God.
Deuteronomy 12:15 "Notwithstanding thou mayest kill and eat flesh in all thy gates, whatsoever thy soul lusteth after, according to the blessing of the LORD thy God which he hath given thee: the unclean and the clean may eat thereof, as of the roebuck, and as of the hart."
"Kill ... in all thy gates": While sacrificial offerings were brought to the appointed centers for worship as well as the central sanctuary, the killing and eating of meat for regular eating could be engaged in anywhere. The only restriction on eating non-sacrificial meat was the prohibition of the blood and the fat.
It appears from this, that they could eat or drink anything God had blessed them with, and they were thankful for. There was only one restriction to this, as we see in the following verse.
Deuteronomy 12:16 "Only ye shall not eat the blood; ye shall pour it upon the earth as water."
All manner of blood being forbidden, of fowl or of beasts, whether slain for sacrifice or for common food.
"Ye shall pour it out upon the earth as water": Which cannot be gathered up again for use, but is swallowed up in the earth.
Life is in the blood. The LORD specifically forbids the eating or drinking, of blood. The New Testament commandments given to the Christians forbid the eating and drinking of blood.
Acts 21:25 "As touching the Gentiles which believe, we have written [and] concluded that they observe no such thing, save only that they keep themselves from [things] offered to idols, and from blood, and from strangled, and from fornication."
The blood of the animal was to be poured upon the ground and covered with the dirt.
Verses 17-18: This tithe had to be taken to the central sanctuary and is known as the second tithe. The first went to the Levites (Lev. 27:30; Num. 18:21); and this one was brought to Jerusalem for the Lord's feast (14:22). Possibly every third year, the second tithe was kept at home and used for the poor (14:28).
All sacrifices and offerings had to be brought to the place chosen by God.
Deuteronomy 12:17 "Thou mayest not eat within thy gates the tithe of thy corn, or of thy wine, or of thy oil, or the firstlings of thy herds or of thy flock, nor any of thy vows which thou vowest, nor thy freewill offerings, or heave offering of thine hand:"
This cannot be understood of the tithe given to the Levites, or of that which the Levites out of theirs gave to the priests, for that was only eaten by them. But of the tithe which every three years they were to lay up within their gates, and which they were to eat with their families and others. But the other two years they were to carry it to the place the Lord chose, or turn it into money. And when they came thither purchase with it what they pleased, and eat it. They and their household, and others with them, before the Lord (see Deut. 14:22).
"The firstlings of thy herds or of thy flocks": These also the firstborn males belonged to the Lord, and so to the priests, and could not be eaten by the people anywhere. And must be understood either of the next firstlings, which were the people's, or of the female firstlings. Which they might devote to the Lord, and so not allowed to eat at home, but in the chosen place.
"Nor any of thy vows which thou vowest, nor thy freewill offerings": Which were species of peace offerings, and so to be eaten not in their own cities, but in the place appointed.
"Or heave offerings of thine hand": The firstfruits" (see Deut. 26:1). These were such they were not bound to bring, but brought them freely.
These are things dedicated to the LORD, that must be eaten in the tabernacle. These are not to stay as part of the wealth of the person offering. They belong to the altar of God.
Deuteronomy 12:18 "But thou must eat them before the LORD thy God in the place which the LORD thy God shall choose, thou, and thy son, and thy daughter, and thy manservant, and thy maidservant, and the Levite that [is] within thy gates: and thou shalt rejoice before the LORD thy God in all that thou puttest thine hands unto."
Which may be said to be eaten before him, being eaten in the place where his sanctuary stood, in which he dwelt.
"Thou, and thy son, and thy daughter, and thy manservant, and thy maidservant, and the Levite that is within thy gates": Who were all to come with him to this place (See note on Deut. 12:12).
"And thou shalt rejoice before the Lord thy God in all that thou puttest thine hand unto": Cheerfully make and keep this feast in the manner directed to. Rejoicing with his family and his friends, with the Levites and with the poor, expressing his thankfulness to God for his blessing on his labor.
Some of the offerings may be shared with the altar and the Levites. They must first be offered in the temple. Then the priests give back to the people the portion they are allowed to eat. All things offered to God are holy. They must eat it in the order prescribed by God.
Deuteronomy 12:19 "Take heed to thyself that thou forsake not the Levite as long as thou livest upon the earth."
By withholding from him the tithes appointed for his maintenance. Or rather by neglecting to take him with him in order to partake of the feast or entertainment before spoken of.
"As long as thou livest upon the earth": So that it was not one time only, but always. Whenever he ate these holy things before the Lord, as long as he lived, he was to be careful he had the Levite with him, for a reason given (Deut. 12:12).
The Levite lives of the offerings brought to the church. To forsake them, would leave them without food to sustain them.
Deuteronomy 12:20 "When the LORD thy God shall enlarge thy border, as he hath promised thee, and thou shalt say, I will eat flesh, because thy soul longeth to eat flesh; thou mayest eat flesh, whatsoever thy soul lusteth after."
Brought them into the land of Canaan, where they should have large and good pastures for the feeding of their cattle. Which they had not in the wilderness, and so a greater increase of them.
"And thou shalt say, I will eat flesh": Which they were short of, or ate but little of in the wilderness, lest their herds and their flocks should be consumed. But now having room to feed them, and an increase of them, they would give themselves a greater liberty of eating flesh.
"Because thy soul longeth to eat flesh": Would have a craving appetite unto it, having so long ate none, or very little.
"Thou mayest eat flesh, whatsoever thy soul lusteth after": Of any sort that is clean, and allowed to be eaten, and as much of it as is craved. Only intemperance must be guarded against.
They will be blessed with abundant land. God will allow them to eat flesh, as long as they do not eat the blood.
Deuteronomy 12:21 "If the place which the LORD thy God hath chosen to put his name there be too far from thee, then thou shalt kill of thy herd and of thy flock, which the LORD hath given thee, as I have commanded thee, and thou shalt eat in thy gates whatsoever thy soul lusteth after."
"If the place ... be too far": Moses envisioned the enlarging of the borders of Israel according to God's promise. This meant that people would live further and further away from the central sanctuary. Except for sacrificial animals, all others could be slaughtered and eaten close to home.
The temple in Jerusalem, perhaps, might be too far for them to come. This is a provision made for that instance. Under no circumstances are they to eat, or drink blood.
Deuteronomy 12:22 "Even as the roebuck and the hart is eaten, so thou shalt eat them: the unclean and the clean shall eat [of] them alike."
Which were not only clean creatures, as before observed, but were commonly and frequently eaten. There being plenty of them in those parts.
"So thou shalt eat them": Their oxen and calves, their sheep and lambs, their goats and their kids.
"The unclean and the clean shall eat of them alike": No difference being to be made on that account, with respect to common food (see note on Deut. 12:15). Which all alike might partake of, notwithstanding any ceremonial uncleanness that any might be attended with.
This seems to allow the eating of the unclean animal, as long as the blood is completely drained, and not eaten.
Deuteronomy 12:23 "Only be sure that thou eat not the blood: for the blood [is] the life; and thou mayest not eat the life with the flesh."
"The blood is the life" (see Gen. 9:4-6 and Lev. 17:10-14). The blood symbolized life. By refraining from eating blood, the Israelite demonstrated respect for life and ultimately for the Creator of life. Blood, representing life, was the ransom price for sins. So, blood was sacred and not to be consumed by the people. This relates to atonement (in Lev. Chapter 16; Heb. 9:12-14; 1 Peter 1:18-19; 1 John 1:7).
Throughout Scripture, the life is spoken of as being in the blood. Abel's blood cried out from the earth, after Cain slew him. Somehow, the blood atones for sin. Perhaps, it is like a life for a life. It was the blood of Jesus which did away with our sin. His blood atoned for our sin. He was our substitute on the cross.
Deuteronomy 12:24 "Thou shalt not eat it; thou shalt pour it upon the earth as water."
Neither with the flesh, nor separately.
"Thou shall pour it upon the earth as water": As the blood of sacrifices was poured upon the altar, the blood of common flesh was to be poured upon the earth. Signifying it was not to be used, and no account to be made of it (see note on Deut. 12:16).
Even blood that is shed for the killing of an animal to eat, should not be eaten. It must soak into the earth as water does.
Deuteronomy 12:25 "Thou shalt not eat it; that it may go well with thee, and with thy children after thee, when thou shalt do [that which is] right in the sight of the LORD."
That they and their posterity might be spared, and continue long, and enjoy much prosperity. For those that eat blood, contrary to this command of God, it is threatened that he would set his face against them, and they should be cut off (Lev. 7:27).
"When thou shall do that which is right in the sight of the Lord": Not only observe this command, but all others.
This is an ordinance that brings blessings to the person who obeys the ordinance. Those who want to be in the will of the LORD, will observe this.
Deuteronomy 12:26 "Only thy holy things which thou hast, and thy vows, thou shalt take, and go unto the place which the LORD shall choose."
Which the Targums of Onkelos and Jonathan interpret of the tithe of their holy things. And Aben Ezra of their burnt offerings and peace offerings. They seem to include all in (Deut. 12:17).
"And thy vows thou shalt take, and go unto the place which the Lord shall choose": So often referred to, but not named (see Deut. 12:5).
A vow, and the holy things, must not be taken lightly. They must go to the place God has designated for this purpose.
Deuteronomy 12:27 "And thou shalt offer thy burnt offerings, the flesh and the blood, upon the altar of the LORD thy God: and the blood of thy sacrifices shall be poured out upon the altar of the LORD thy God, and thou shalt eat the flesh."
And on that only, even the altar of burnt offering.
"And the blood of thy sacrifices": One as well as another. Not only of the burnt offerings, but of the sin offerings, trespass offerings, and peace offerings.
"Shall be poured out upon the altar of the Lord thy God": Either sprinkled on it, or poured out at the bottom of it (see Lev. 1:1).
"And thou shalt eat the flesh": That is, of the peace offerings, for of them only might the people eat, and that only before the Lord.
The burnt offerings must be at the brazen altar in the tabernacle or temple, that God has designated for this purpose. The blood must be poured on the altar of the LORD. The person offering can eat of the flesh of the animal, however.
Deuteronomy 12:28 "Observe and hear all these words which I command thee, that it may go well with thee, and with thy children after thee for ever, when thou doest [that which is] good and right in the sight of the LORD thy God."
Respecting the demolition of all monuments of idolatry, and bringing all holy things to the place the Lord should choose to dwell in. And eating common flesh in their own houses, only to be careful not to eat blood.
"That it may go well with thee, and with thy children after thee for ever": For, as has been often observed, their continuance in the land of Canaan, and enjoyment of all good things in it, depended upon their obedience to the commands of God (see Isa. 1:19).
"When thou doest that which is good and right in the sight of the Lord thy God": Which is to do all his commandments. For these are what are good and right in his sight, and it is for the good of men to do them.
To be blessed of God, is conditional. They must be obedient to God, to receive of His blessings. To keep the commandments of God, brings abundant blessings. To break the commandments of God, brings curses.
"Verses 29-31: The Hebrew people were not to emulate the religious patterns of the nations they were dispossessing. One of the most repugnant actions of the Canaanites was "even their sons and their daughters they have burnt in the fire to their gods" (Lev. 18:21; 20:2-5).
Verses 29-30: Compare (2 Cor. 6:14 - 7:1), where Paul gives a similar exhortation.
Deuteronomy 12:29 "When the LORD thy God shall cut off the nations from before thee, whither thou goest to possess them, and thou succeedest them, and dwellest in their land;"
The seven nations of the land of Canaan (Deut. 7:1).
"Whither thou goest to possess them, and thou succeedest them, and dwellest in their land": Or to inherit them. And thou dost inherit them, by dwelling in their land.
When the ark of the covenant went with them into battles that the Lord had sent them into, God blessed them. The enemies fled before them, or were killed. God removes nations before Israel, so that Israel can receive the land promised to Abraham, Isaac, and Jacob.
Deuteronomy 12:30 "Take heed to thyself that thou be not snared by following them, after that they be destroyed from before thee; and that thou inquire not after their gods, saying, How did these nations serve their gods? even so will I do likewise."
Their examples and customs, and so to be drawn into the same idolatrous practices (see Psalm 106:35). After that they will be destroyed from before thee; for their idolatries and other sins.
"And that thou inquire not after their gods": What they were, their names, forms, and figures.
"Saying, how did these nations serve their gods?" What was the manner of worship they gave them? What rites, customs, and ceremonies did they use in their adoration of them?
"Even so will I do likewise": Or however, if this was not determined on when the inquiries were made. There was danger that this would be the result of them, and therefore the caution is given.
We see Moses is warning the people not to take any interest at all in the false gods of these Canaanites. Usually, it is not good to delve into other religions. It seems we forget which is real, and pick up some of the false religion when we inquire. Christianity is like a marriage to one husband. Being interested in someone else, brings problems.
Deuteronomy 12:31 "Thou shalt not do so unto the LORD thy God: for every abomination to the LORD, which he hateth, have they done unto their gods; for even their sons and their daughters they have burnt in the fire to their gods."
"Burnt in the fire": One of the detestable practices of Canaanite worship was the burning of their sons and daughters in the fire as sacrifices to Molech.
This practice was forbidden in Israel's law (Lev. 18:21; 20:2-5; 2 Kings 23:10; Jer. 32:35), since it was tantamount to murder regardless of the supposedly religious reason for it. Both Ahaz (2 Chron. 28:3), and Manasseh (2 Kings 21:6), were guilty of child sacrifice. As verse 30 depicts, this could lead to expulsion from the land, as in fact it did in the case of the northern kingdom (2 Kings 17:17-18). See further, the note on (2 Kings 16:3-4).
It appears their evil worship had included human sacrifice. The things that were an abomination before God were some of the very things they were involved in. The worship of false gods is spiritual adultery.
Deuteronomy 12:32 "What thing soever I command you, observe to do it: thou shalt not add thereto, nor diminish from it."
In the manner it is commanded and directed to. The laws of God, both as to matter and manner, were to be obeyed just as they were delivered.
"Thou shall not add thereto, nor diminish from it" (see note on 4:2). Neither add any customs and rites of the Heathens to them, nor neglect anything enjoined on them (see Prov. 30:6).
One of the terrible mistakes these Israelites made just before their Babylonian captivity, was the addition of the worship of false gods to their worship of the One True God. To add to or take away from God's teachings, is as if we are saying God made a mistake. We as well as these Israelites, must do exactly as God has commanded, if we are to be blessed of God.
Deuteronomy Chapter 12 Question
1. What is this chapter dedicated to?
2. Where are the law and commandments listed the first time?
3. Why should they utterly destroy the places of worship of the false gods?
4. In verse 3, what details of the destruction is given?
5. Why did they worship in high places?
6. What is verse 4 saying?
7. Where had they camped on their wilderness journey?
8. Who will choose the sight for the worship of God?
9. Where were they to bring their burnt offerings and sacrifices?
10. What were all of the people doing, before they received the law?
11. This new life in the Promised Land is to be governed by __________ law.
12. When is this law to come into being?
13. The vows are not of obligation, but of _______________.
14. Who was to rejoice before the LORD?
15. Why did the Levites not inherit land?
16. What was given to the Levites?
17. Where were they to make their offerings?
18. Is it alright for them to kill and eat their animals?
19. What is forbidden to them to eat or drink?
20. Life is in the __________.
21. In verse 19, they are warned not to forsake the _________.
22. Abel's ________ cried out from the earth.
23. Blood should be poured upon the earth as ________.
24. Where were the burnt offerings burned?
25. Who cuts off the nations before them?
26. When the _______ of the ____________ went with them into battle, they won.
27. What is Israel not to inquire of from these people?
28. What was one of the terrible practices of their worship?
Verses 1-18: After the general prohibition of involvement in Canaanite worship (12:29-31), Moses discussed 3 ways in which the temptation to idolatry was likely to come to Israel:
(1) Through a false prophet (verses 1-5);
(2) Through a family member (verses 6-11); or
(3) Through apostates in some Canaanite city (verses 12-18).
Verses 1-13: "Burnt in the fire: This practice was forbidden in Israel's law (Lev. 18:21; 20:2-5), since it was tantamount to murder regardless of the supposedly religious reason for it. Both Ahaz (2 Chron. 28:3), and Manasseh (2 Kings 21:6), were guilty of child sacrifice. As verse 30 depicts, this could lead to expulsion from the land, and in fact it did in the case of the northern kingdom (2 Kings 17:17-18; see further, the note on 2 Kings 16:3-4).
Deuteronomy 13:1 - 14:27 are expansions of the injunction not to take the name of the Lord God in vain, which is the third commandment. Chapter 13 teaches the sanctity of God's name by warning Israel against three types of persons (as noted above).
Verses 1-5: Here is a strong warning concerning a false "prophet" or a "dreamer". The usual mark of a prophet would be the fulfillment of what was predicted (18:22). However, if the message was one of apostasy, then any accompanying "sign" or "wonder" should be dismissed. Under Torah, anyone deceiving God's people was to "be put to death".
Moses had cautioned against the peril that might arise from the Canaanites. Here he cautions against the rise of idolatry among themselves. It is needful for us to be well acquainted with the truths and precepts of the Bible. For we may expect to be proved by temptations of evil under the appearance of good, of error in the guise of truth. Nor can anything rightly oppose such temptations, but the plain, express testimony of God's word to the contrary. And it would be a proof of sincere affection for God, that, notwithstanding misleading pretenses, they should not be made upon the forsaking of God, and follow other gods to serve them.
Deuteronomy 13:1 "If there arise among you a prophet, or a dreamer of dreams, and giveth thee a sign or a wonder,"
A false prophet, a lying prophet, as the Targum of Jonathan. One that pretends to be a true prophet, and to be sent of God, and to come from him with a message from him. With a new revelation or doctrine, or in his name, to foretell of things to come; the former is chiefly meant. Such prophets did arise in Israel before the time of Christ, and have since arose under the Christian name (see 2 Peter 2:1).
"Or a dreamer of dreams": The same with the prophet, only to be distinguished by the different manner of their having the mind and will of God revealed to them, pretended to. Either by vision or by dream, which were the two usual ways in which the Lord spake to the true prophets (Num. 12:6). So that the prophet is one who pretended he had a vision from the Lord, and the dreamer one that had a dream from him, or something revealed to him in a dream. And dreams are sometimes used for false doctrines, vain, deceitful, and illusory (see Jer. 23:25).
"And giving thee a sign or a wonder": For the confirmation of his mission and doctrine. Such as Moses wrought before the children of Israel and before Pharaoh. Signs are expressions or representations of things to come to pass; wonders, such as either do. Or seem to exceed the common course of nature, or be contrary to it.
A true prophet brings messages from God to God's people. He also explains the meaning for them. There are false prophets who proclaim to the world that they are prophets. Sometimes, signs follow them. It is interesting to me, that Pharaoh's magicians could turn their staffs into serpents, the same as Moses' staff turned to a serpent. The difference was that Moses' serpent swallowed their serpents. We must beware. Just signs are not enough to let us know for sure they are not false prophets.
Deuteronomy 13:2 "And the sign or the wonder come to pass, whereof he spake unto thee, saying, Let us go after other gods, which thou hast not known, and let us serve them;"
"Sign or the wonder come to pass": Miraculous signs alone were never meant to be a test of truth (compare Pharaoh's magicians in Exodus 7-10). A prophet or a dreamer's prediction may come true, but if his message contradicted God's commands, the people were to trust God and His Word rather than such experience.
"Let us go after other gods": The explicit temptation was to renounce allegiance to the Lord and go after other gods. The result of this apostasy would be the serving of these false gods by worshiping them, which would be in direct contradiction to the first commandment (5:7).
The fact that the predicted sign or wonder came to pass would normally be one indication of the validity of the prophet (18:22). However, false prophets also had these powers (Exodus 7:10-12; Matt. 7:22; 24:24; Rev. 19:20).
This sign the false prophets gave that came true, was to prove their message was true. We must remember that the Antichrist will show the sign of calling down fire from heaven. We must check everything out by the Word of God. If the Word does not bear witness, we must not believe it. Anyone who tries to cause you to worship anything, or anyone other than the LORD God, is a false prophet.
Deuteronomy 13:3 "Thou shalt not hearken unto the words of that prophet, or that dreamer of dreams: for the LORD your God proveth you, to know whether ye love the LORD your God with all your heart and with all your soul."
"The LORD your God proveth you": God, in His sovereignty, allowed the false prophets to entice the people to apostasy to test the true disposition of the hearts of the Israelites. And while the temptation was dangerous, the overcoming of that temptation would strengthen the people in their love for God and obedience to His commandments (compare 6:5).
Do not sit under the teaching of anyone who teaches any other doctrine.
Matthew 24:24 "For there shall arise false Christs, and false prophets, and shall show great signs and wonders; insomuch that, if [it were] possible, they shall deceive the very elect."
There is only One Truth.
Matthew 22:37 "Jesus said unto him, Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind."
Deuteronomy 13:4 "Ye shall walk after the LORD your God, and fear him, and keep his commandments, and obey his voice, and ye shall serve him, and cleave unto him."
As he has directed, according to the laws and rules which he has given. Both with respect to their moral and civil conduct, and their religious worship of him. And so the Targum of Jonathan, "ye shall walk after the worship of the Lord your God."
"And fear him, and keep his commandments": Fear to offend him, and keep his commandments; or keep his commandments from or through fear. Not a servile but a filial one, a reverential affection for him; this is the whole duty of man (Eccl. 12:13).
"And obey his voice": In his word, or by his prophets and ministers. It may very well be understood of the voice of Christ, the Angel that went before them, whose voice they were continually to hearken to and obey (Exodus 23:21).
"And you shall serve him, and cleave unto him": It may respect all religious worship, both private and public. The Targum of Jonathan restrains it to prayer, but it not only includes that, but all other acts of piety and devotion, and which are to be constantly performed and not departed from. For so to do is to cleave to the Lord as a man to his wife, or a woman to her husband, in which conjugal relation God and his people Israel were. He was a husband unto them, and to do otherwise is to go a whoring from him after other gods.
Micah 6:8 "He hath showed thee, O man, what [is] good; and what doth the LORD require of thee, but to do justly, and to love mercy, and to walk humbly with thy God?"
1 Thessalonians 4:1-2 "Furthermore then we beseech you, brethren, and exhort [you] by the Lord Jesus, that as ye have received of us how ye ought to walk and to please God, [so] ye would abound more and more." "For ye know what commandments we gave you by the Lord Jesus."
The Christians, as well as these Israelites, must continue to walk in the salvation they have received from God.
Deuteronomy 13:5 "And that prophet, or that dreamer of dreams, shall be put to death; because he hath spoken to turn [you] away from the LORD your God, which brought you out of the land of Egypt, and redeemed you out of the house of bondage, to thrust thee out of the way which the LORD thy God commanded thee to walk in. So shalt thou put the evil away from the midst of thee."
"Put the evil away from the midst of thee": The object of the severe penalty was not only the punishment of the evildoer, but also the preservation of the community. Paul must have had this text in mind when he gave a similar command to the Corinthian church (compare 1 Cor. 5:13; also Deut. 17:17; 19:19; 21:21; 22:21; 24:7).
The evil among them must be stopped. The way to do that was to kill the one who is leading the evil. They were commanded to kill the false prophets, so the people would continue to follow God.
Verses 6-18: The seduction to worship "other gods" would come from many sources; the most distressing would be from beloved family members, even one's "wife". Strict punishments were given to those who advocated idolatry. A person who influence others to "serve other gods" was to be stoned, and that person's death should cause people to "fear" and follow God. Similarly, if a city sent people out to other cities advocating other gods, the whole "city" was to be destroyed (Joshua 6:24).
Verses 6-12: Any close relative who might entice one secretly to go after other gods is to be stoned "with stones" (verse 10). It is a capital offense.
Verses 6-11: It is the policy of Satan to try to lead us to evil by those with who we love, who we least suspect of any ill design, and who we are desirous to please, and apt to conform to. The enticement here is supposed to come from a brother or child, who are near by nature. Or from a wife or friend, who are near by choice, and are to us as our souls. But it is our duty to prefer God and religion, before the nearest and dearest friends we have in the world. We must not, to please our friends, break God's law. Thou shalt not consent to him, nor go with him, not for company, or curiosity, or to gain his affections. It is a general rule, if sinners entice thee, consent thou not (Prov. 1:10). And we must not hinder the course of God's justice.
Deuteronomy 13:6 "If thy brother, the son of thy mother, or thy son, or thy daughter, or the wife of thy bosom, or thy friend, which [is] as thine own soul, entice thee secretly, saying, Let us go and serve other gods, which thou hast not known, thou, nor thy fathers;"
"Thy brother ... friend": The temptation to idolatry might also come from a member of the immediate family or from an intimate friend. While the temptation from the false prophet would be made openly based on a sign or wonder, this temptation would be made secretly and would be based upon the intimacy of relationship.
These are relatives and friends that you love in the flesh. Sometimes they lead us into temptation. We must treat them as if they were strangers. They should no longer be thought of as your brother, mother, or friend, if they do not the will of God. Even a wife who leads you astray, should be thought of as a stranger.
Deuteronomy 13:7 "[Namely], of the gods of the people which [are] round about you, nigh unto thee, or far off from thee, from the [one] end of the earth even unto the [other] end of the earth;"
As of the Edomites, Moabites, Ammonites, and Phoenicians.
"Nigh unto thee": As the above were, being on the borders of their land. The Targum of Jonathan interprets this of the idols of the seven nations, that is, of the land of Canaan. Or far off from thee; as the Babylonians, Persians, and others.
"From the one end of the earth even unto the other end of the earth": Which includes all the idols in the world, worshipped by whatsoever nation, and which were forbidden. And which shows the universality of idolatry in those times, and that this is an insufficient argument in its favor. Jarchi interprets this of the sun and moon, and the host of heaven, who go from one end of the world to the other. And this seems to have been the first and most common idolatry of the Gentile world, and which were worshipped in the several deities they set up.
The people mentioned in verse 6, sometimes have more influence over us and can lead us to the wrong teaching. This again, is warning not to let anyone influence you to worship a false God. The Word of God is truth. Every other teaching is false.
Deuteronomy 13:8 "Thou shalt not consent unto him, nor hearken unto him; neither shall thine eye pity him, neither shalt thou spare, neither shalt thou conceal him:"
To commit the idolatry enticed unto, or join with him in it.
"Nor hearken to him": Not so much as patiently to hear him, but at once express an abhorrence of and indignation at what he recommends.
"Neither shall thine eye pity him": Pitied he might be for his ignorance, stupidity, and wickedness, and on account of the miserable estate and condition he was in. And of those dreadful consequences which would follow upon it, if not converted from it. But no mercy was to be shown him on account of nearness of relation.
"Neither shall thou spare": To reprove him sharply and to expose him to public vengeance.
"Neither shall thou conceal him": Neither him nor his sin, but make both public. Acquaint others with it, and endeavor to bring him before the civil magistrate to be examined, tried, and judged. So far should they be from hiding his offence from others, or excusing and extenuating it. Or from harboring his person privately when sought for information.
Even family or friends that we love so much, should not be spared, if they are leading people to worship of false gods. We would have a tendency to be more lenient on the immediate members of our family and friends. We must treat them as false prophets.
Deuteronomy 13:9 "But thou shalt surely kill him; thine hand shall be first upon him to put him to death, and afterwards the hand of all the people."
Not privately, which pretense would have opened the door to innumerable murders. But by procuring his death by the sentence of the magistrate. And thou shalt cast the first stone at him, as the witness was to do (see Deut. 17:7; Acts 7:58).
"Thine hand shall be first upon him, to put him to death": He was to throw the first stone at him. Partly to show his indignation against the sin he had enticed him to, and that it had not at all affected him so as to incline him unto it. And partly to show that he had borne a true testimony, of which a suspicion might have been created in the minds of some, had he been backward to the execution of him.
"And afterwards the hand of all the people": Who then could proceed with more certainty and satisfaction. This shows that the person enticed had not a right to kill the enticer, without a judicial process, and the order of the civil magistrate.
To show there is no partiality with you, you must throw the first stone. They shall be killed for bringing false messages.
Deuteronomy 13:10 "And thou shalt stone him with stones, that he die; because he hath sought to thrust thee away from the LORD thy God, which brought thee out of the land of Egypt, from the house of bondage."
"Stone him with stones": The convicting witness cast the first stone. Love for family and friends must not take precedence over devotion to God (compare Luke 14:26).
There should be nothing more important than your relationship with God. The truly important reason for the killing of such a person, is to keep him from bringing someone else away from God to his false gods.
Deuteronomy 13:11 "And all Israel shall hear, and fear, and shall do no more any such wickedness as this is among you."
Shall hear of the death the enticer was put unto, and shall fear to act such a part he did. And be upon their guard against any such person, and be cautious that they are not drawn into sin by him.
"And shall do no more any such wickedness as this is among you": Either to entice unto idolatry or commit it. Which is a piece of wickedness against the first table of the law, and a very heinous one. And exceeding offensive and provoking to God, being so directly against his being, perfections, and glory.
When they stone a relative or friend to death for leading them to worship a false god, this should cause all of Israel to hear about it, and fear the same thing happening to them. The consequences for this sin is so great, they would not be tempted to do this.
Verses 12-18: Here is the case of a city revolting from the God of Israel, and serving other gods. The crime is supposed to be committed by one of the cities of Israel. Even when they were ordered to preserve their religion by force, yet they were not allowed to bring others to it by fire and sword. Spiritual judgments under the Christian dispensation are more terrible than the execution of criminals. We have not less cause than the Israelites had, to fear the Divine wrath. Let us then fear the spiritual idolatry of covetousness, and the love of worldly pleasure. And be careful not to countenance them in our families, by our example or by the education of our children. May the Lord write his law and truth in our hearts, there set up his throne, and shed abroad his love!
Deuteronomy 13:12 "If thou shalt hear [say] in one of thy cities, which the LORD thy God hath given thee to dwell there, saying,"
"In one of thy cities": He has in mind an entire city of Canaan given by God to the Israelites, yet enticed to idolatry.
The cities that were taken by them had also been places of idol worship. They were told to clean all of that influence out, before they took over the city.
Verses 13-19: "Children of Belial: The Hebrew term means "without worth". It is used here of those involved in idolatry. It is also used of drunkenness (1 Sam. 1:16), rebellion (1 Sam. 2:12), unbelief, and Sodom (Judges 19:22). The concept of Belial became a proper name for the prince of evil, Satan, in the pseudepigraphic literature, the Zadokite document, and the War Scroll of the Dead Sea Scrolls. Belial is virtually synonymous with Satan in the New Testament (2 Cor. 6:15; 2 Thess. 2:3).
Deuteronomy 13:13 "[Certain] men, the children of Belial, are gone out from among you, and have withdrawn the inhabitants of their city, saying, Let us go and serve other gods, which ye have not known;"
"Certain men": Literally "sons of Belial (worthless)". "Belial", is used of Satan in (2 Cor. 6:15). It is a way to describe evil, worthless, or wicked men (Judges 19:22; 1 Sam. 2:12; 1 Kings 21:10, 13).
In a city, sometimes it is easy for a large group of people to be influenced wrongly at one time. This is what has happened here. One evil leader can take many people with him, if the people listen to the false doctrine. We saw this happen just a few years ago in South America. Literally hundreds committed suicide, because they were following a false teaching. This movement started in California, and then they all followed the false prophet to South America (James Warren "Jim" Jones was an American cult leader. Jones was the founder and leader of the Peoples Temple, best known for the mass murder-suicide in November 1978 of 918 of its members in Jonestown).
Deuteronomy 13:14 "Then shalt thou inquire, and make search, and ask diligently; and, behold, [if it be] truth, [and] the thing certain, [that] such abomination is wrought among you;"
That is, the magistrate, to whom it officially belonged to make the necessary investigation. In the event of the report proving true, the most summary proceedings were to be commenced against the apostate inhabitants. The law in this chapter has been represented as stern and bloodthirsty, but it was in accordance with the national constitution of Israel. God being their King, idolatry was treason, and a city turned to idols put itself into a state, and incurred the punishment, of rebellion.
"And, behold, if it be truth, and the thing certain": That such wicked men have risen and have prevailed upon the inhabitants of the city where they live, to leave the worship of the true God, and go into idolatry. When there is full proof of this, and it is past all question.
"Such abomination is wrought among you": As idolatry is, which is an abomination to God, and ought to be so to all mankind. And especially to a people that profess his name.
Deuteronomy 13:15 "Thou shalt surely smite the inhabitants of that city with the edge of the sword, destroying it utterly, and all that [is] therein, and the cattle thereof, with the edge of the sword."
This could not be the work of a single person, nor of the whole Sanhedrim. But was what the whole nation was to join in, according to the above note.
"Destroying it utterly": Pulling down the houses, and demolishing its walls and fortifications, or burning it, as afterwards explained.
"And all that is therein": Men, women, and children.
"And the cattle thereof, with the edge of the sword": This severity was used to show the Lord's indignation against the sin of idolatry, and to deter persons from it. Both individuals and bodies of men.
This city must be destroyed, as was Sodom and Gomorrah. This type of sin cannot go unchecked. It will spread to everyone. The only way to stop it, is to destroy the people involved.
Deuteronomy 13:16 "And thou shalt gather all the spoil of it into the midst of the street thereof, and shalt burn with fire the city, and all the spoil thereof every whit, for the LORD thy God: and it shall be an heap for ever; it shall not be built again."
All the wealth and substance of the inhabitants, their household goods, shop goods, merchandise, utensils in trade and business, and everything that can be named. The Jews say, if there is no street, they make one (or a marketplace); if that is without it, they bring them into the midst of it.
"And shall burn with fire the city, and all the spoil thereof every whit": Be it what it may, or let it be whose property it will. And all this shall be done for the Lord thy God; as by his appointment and command, and in obedience to him. So for his honor and glory, and the vindication of his righteous law.
"And it shall be an heap for ever, it shall not be built again": But lie a waste as Jericho, though not an entire waste. For according to the Jewish writers, though it might not be built as it was before, it might be made into gardens and orchards.
Even all the valuable things they had, must be gathered up and burned with fire beyond use. The reason for destroying this city was not to get their wealth, but to stamp out the abomination. Anything connected with that, would be evil.
Deuteronomy 13:17 "And there shall cleave nought of the cursed thing to thine hand: that the LORD may turn from the fierceness of his anger, and show thee mercy, and have compassion upon thee, and multiply thee, as he hath sworn unto thy fathers;"
That is, they might not take anything whatever to their own use. For all being devoted to destruction, was cursed, and brought a curse upon the man that should make it his own property, as Achan did, when Jericho was destroyed.
"That the Lord may turn from the fierceness of his anger": Stirred up by the idolatry of the city.
"And show thee mercy, and have compassion upon thee": Who, seeing wrath gone forth, might dread the consequences, lest it should spread itself further.
"And multiply thee, as he hath sworn to thy fathers": Abraham, Isaac, and Jacob. This is observed to encourage them to execute his orders punctually in the destruction of the idolatrous city. Since God could and would multiply them, as he had promised their fathers. With an oath, so that they should not be the fewer by such an instance of his severity.
Even though it is silver or gold, they must not keep anything back from the burning. The burning of all of it will show their desire for following God in His will. It will show total disassociation for the evil thing.
Deuteronomy 13:18 "When thou shalt hearken to the voice of the LORD thy God, to keep all his commandments which I command thee this day, to do [that which is] right in the eyes of the LORD thy God."
Not only in this case, but in all others.
"To keep all his commandments which I command thee this day": The repetition of which he made unto them, and enjoined the observance of them in the name of the Lord.
"To do that which is right in the eyes of the Lord thy God": Which they would do, if they kept the commandments of the Lord, which are holy, just, and good, and must be right in his sight because commanded by him.
God will bless you if you keep His commandments, and do everything of His will and not your own. We must be willing for the will of God to totally rule our lives. To hearken to the will of God is saying, "I will conform to your will in my life, LORD". Total obedience to God brings blessings.
Deuteronomy Chapter 13
1. What does a true prophet do?
2. What does a false prophet do?
3. What was interesting to the author about Pharaoh's magicians?
4. What was the difference in their miracle, and Moses' miracle?
5. What must we remember about the antichrist?
6. How can we tell, if a message is true, or false?
7. Why do these trials arise?
8. There is only One ___________.
9. List some of the things you should do in verse 4.
10. In Micah chapter 6 verse 8, what does the LORD require?
11. Verse 5 says, what should happen to the false prophet?
12. Why should this happen?
13. How was the only way to stop the evil among them?
14. Should we make a difference in the punishment, if it is a near relative?
15. Who shall throw the first stone?
16. What will happen to all of Israel, when they see and hear this?
17. One person can lead a whole ________ astray.
18. What should they do to that city?
19. What was a good example of whole cities being destroyed for their sins?
20. He wants them to gather all the spoil, and do what with it?
21. What will this show?
22. God will bless you, if you do what?
Verses 1-29: This chapter continues the condemnation of apostasy with an emphasis on holiness. It applies the third commandment and its restrictions. The contents of the chapter are:
(1) A prohibition of pagan rites (verses 1-2);
(2) A prohibition against eating unclean flesh, which is called an abomination (verses 3-20);
(3) Some transitional laws against pagan customs of the Canaanites (verse 21-29).
In this context, the rite may have been a type of imitative magic, designed to revitalize the god Baal on who the fertility of the land was believed to depend (compare 1 Kings 18:28).
Verses 1-21: Moses tells the people of Israel how God had given them three distinguishing privileges, which were their honor, and figures of those spiritual blessings in heavenly things, with which God has in Christ blessed us.
They must be careful to avoid everything which might disgrace their profession, in the sight of those who watch for their halting. Our heavenly Father forbids nothing but for our welfare. Do thyself no harm; do not ruin thy health, thy reputation, thy domestic comforts, thy peace of mind. Especially do not murder thy soul. Do not be the vile slave of thy appetites and passions. Do not render all around thee miserable, and thyself wretched; but aim at that which is most excellent and useful. The laws which regarded many sorts of flesh as unclean, were to keep them from mingling with their idolatrous neighbors. It is plain in the gospel, that these laws are now done away. But let us ask our own hearts, are we of the children of the Lord our God? Are we separate from the ungodly world, in being set apart to God's glory, the purchase of Christ's blood? Are we subjects of the work of the Holy Ghost? Lord, teach us from these precepts how pure and holy all thy people ought to live!
Verses 1-2: Two things are evident as to the practices in verse 1:
(1) The laceration of the body with the consequent flow of blood was a part of the mourning customs employed in religions outside of Israel.
(2) Laceration may have been part of a seasonal rite within the Canaanite fertility cult.
The prohibitions against cutting one's self and shaving "make any baldness between your eyes for the dead" were both likely rooted in pagan customs and therefore unacceptable expressions of mourning for a chosen people who were living for God alone.
Deuteronomy 14:1 "Ye [are] the children of the LORD your God: ye shall not cut yourselves, nor make any baldness between your eyes for the dead."
"Ye shall not cut ... any baldness": The two practices, lacerating the body and shaving the head, were associated with mourning customs of foreign religions. Though the actions could in themselves appear to be innocent, they were associate with practices and beliefs reprehensible to the Lord. Compare (Lev. 19:27-28; 21:5; 1 Kings 18:28; 1 Cor. 3:17).
It was the custom of the heathens around them to cut themselves and shave their heads in mourning for the dead. This is strictly forbidden for God's people. The reason it is forbidden is, because their LORD God is the giver of life. To do this, would show no faith in God. Jesus even said, that we should rejoice at one's death and mourn at one's birth. Christianity believes in life after death.
Deuteronomy 14:2 "For thou [art] a holy people unto the LORD thy God, and the LORD hath chosen thee to be a peculiar people unto himself, above all the nations that [are] upon the earth."
"Thou art a holy people unto the LORD thy God": Again comes the important reminder of their peculiar relation to God. Overs 250 times, Moses emphasized to Israel, "the LORD your God".
They have been given God's law, and they are to set an example for the rest of the world. The world is to know these are God's chosen. Their lives are to reveal their relationship with the LORD. "Peculiar" is speaking of their being different. They are set aside to show the world the grace of God.
Verses 3-21: "Of any thing that dieth of itself": Eating the meat of an animal that had died a natural death was prohibited because the animal had not been killed in the proper fashion and the blood drained out (see note on 12:23). The animal, however, could be eaten by "the alien who is in your town" (see notes on Lev. 17:10-16).
"A kid in his mother's milk": This prohibition no doubt reflected a common practice in Canaanite religion which was superstitiously observed hoping the fertility and productivity would be increased (compare Exodus 23:19; 34:26).
The principal passage on the "beasts, that ye shall eat" (is Leviticus chapter 11). Since Deuteronomy restates the Torah for the second generation, these dietary issues are presented again. All the laws of distinction (clothing, the work week, and diet), had one purpose, to set apart Israel from its neighbors: "Ye shall therefore be holy" (Lev. 11:45).
Deuteronomy 14:3 "Thou shalt not eat any abominable thing."
"An abominable thing": The term is used in the Old Testament for something impure, unclean, and totally devoid of holiness (7:25-26; 14:3; 17:1, 4; 18:9; 20:18). In (7:25 and 12:31), it is employed in association with pagan religious rites. Perhaps part of the reason for the prohibition against eating certain types of meat was the association existing between those animals and foreign, pagan religions.
This separation of themselves from things God had forbidden to the Jews to eat, separates them from other people. We see a Scripture in the New Testament, which shows this was just for the Jews.
1 Timothy 4:4-5 "For every creature of God [is] good, and nothing to be refused, if it be received with thanksgiving:" "For it is sanctified by the word of God and prayer".
The separation for the Jews of these things was to teach them holiness in the LORD.
Romans 14:14 "I know, and am persuaded by the Lord Jesus, that [there is] nothing unclean of itself: but to him that esteemeth any thing to be unclean, to him [it is] unclean."
The abominable food the Jews eat are abominable, because God forbid them to eat it. They are being disobedient to God when they eat it.
Deuteronomy 14:4 "These [are] the beasts which ye shall eat: the ox, the sheep, and the goat,"
That is, which they might lawfully eat of, which were allowed for their food. For they were not obliged to eat of them if they did not choose it.
"The ox, the sheep, and the goat": Which were creatures used in sacrifice, and the only ones. Yet nevertheless they might be used for food if chosen.
Deuteronomy 14:5 "The hart, and the roebuck, and the fallow deer, and the wild goat, and the pygarg, and the wild ox, and the chamois."
Seven varieties of game; Hart, gazelle, roebuck, wild-ox, giraffe, buffalo and a kind of goat. It may not be unnecessary to remark that neither to the nomads nor to the fallāḥīn is hunting sport. It is, especially to the former, a hard and hungry search for food. The nomad is not a hunter. The hunters of Arabia are the Sleyb, wandering gypsies without cattle and camels. According to Burckhardt, they live on dried gazelle-flesh. Besides the varieties of game given here as edible, the ancient Arabs relished also the flesh of the wild-ass.
Deuteronomy 14:6 "And every beast that parteth the hoof, and cleaveth the cleft into two claws, [and] cheweth the cud among the beasts, that ye shall eat."
In this and the two following verses two general rules are given, by which it might be known what beasts were fit for food and what not. One is if they parted the hoof, and the other if they chewed the cud, such might be eaten. But such that only chewed the cud, but did not divide the hoof, as the camel, hare, and coney, might not be eaten. And so if they divided the hoof, and did not chew the cud, as the swine, they were alike unlawful (see notes on Lev. 11:3-8).
The three verses above, are a re-stating from Leviticus of the meat that is permitted the Israelite to eat. Perhaps for health reasons, we would feel better if we followed these rules ourselves.
The above would be classified as clean animals. "Pygarg" is an antelope.
Deuteronomy 14:7 "Nevertheless these ye shall not eat of them that chew the cud, or of them that divide the cloven hoof; [as] the camel, and the hare, and the coney: for they chew the cud, but divide not the hoof; [therefore] they [are] unclean unto you."
To whom one of these descriptive characters may agree but not the other.
"That chew the cud, or of them that divide the cloven hoof": There being some that chewed the cud but did not divide the hoof. Others that divided the hoof but did not chew the cud, of which instances are given as follow.
"As the camel": Because he cheweth the cud, but divideth not the hoof. He is unclean unto you; and not to be eaten, whether male or female.
"And the hare, and the coney": Or rabbit: because (rather, though) he cheweth the cud. He has a runnet in his stomach, as those animals have which chew the cud, and therefore is said to chew it. or "though he cheweth"; which yet, some observe, the coney or rabbit does not, it having upper teeth.
We see the reason these are forbidden to eat, is that they do not follow both the cloven hoof and chewing the cud.
Deuteronomy 14:8 "And the swine, because it divideth the hoof, yet cheweth not the cud, it [is] unclean unto you: ye shall not eat of their flesh, nor touch their dead carcase."
Though he divideth the hoof, and be cloven footed. Not only its hoofs are parted, but cloven quite through, and so in this respect answers Moses's first descriptive character of clean creatures.
"Yet he cheweth not the cud": And a learned physician observes, that such creatures that chew not the cud, so perfect a chyle cannot be elaborated by them as is by those that chew the cud, and therefore their flesh must be less wholesome. And of the swine, he says, they have but one belly, and so there is no rumination or chewing the cud by them. Wherefore they are to be placed, and are in a lower degree than the camel, the coney, and the hare.
We went into detail on this in Leviticus. We will just state here, that pork that is not well cooked can make you very sick. This is a law of preservation for the Jews. You might list it as a dietary law. A swine is a scavenger. This is why it is forbidden.
Deuteronomy 14:9 "These ye shall eat of all that [are] in the waters: all that have fins and scales shall ye eat:"
The fishes there, even such as have fins and scales, but they that have not were not to be eaten. (see notes on Leviticus 11:9-12.
Deuteronomy 14:10 "And whatsoever hath not fins and scales ye may not eat; it [is] unclean unto you."
Which is repeated that they might take particular notice of this law, and be careful to observe it, this being the only sign given.
"It is unclean unto you": The Targum of Jonathan says, that not only the flesh of such fish, but the broth, and pickles made of them, were to be an abomination (see Lev. 11:12).
Again, the separation here is of those fish which are scavengers and eat anything. The fish without fins have no discretion about what they eat. They are blood eaters.
Deuteronomy 14:11 "[Of] all clean birds ye shall eat."
Which the Targum of Jonathan describes, everyone that has a craw, and whose crop is naked, and has a superfluous talon, and is not rapacious. But such as are unclean are expressed by name in the following verses, so that all except them might be reckoned clean and fit for food. Maimonides observes, that only the number of the unclean are reckoned, so that all the rest are free.
Deuteronomy 14:12 "But these [are they] of which ye shall not eat: the eagle, and the ossifrage, and the osprey,"
Jarchi observes, that the unclean birds are particularly mentioned, to teach that the clean sort are more than the unclean, and therefore the particulars of the fewest are given. These are all the same names as in (Lev. 11:13), excepting one, "the glede" (Deut. 14:13). Which is a kind of kite or buzzard. The Jerusalem Targum renders it the vulture, and the Targum of Jonathan the white "dayetha" or vulture. In (Lev. 11:14) there translated the "vulture".
Deuteronomy 14:13 "And the glede, and the kite, and the vulture after his kind,"
A bird of the vulture kind, which evidently has its name from its sharp sight. This is omitted in Leviticus.
Deuteronomy 14:14 "And every raven after his kind,"
Thought to be the same as that rendered vulture (see on Lev. 11:14).
Deuteronomy 14:15 "And the owl, and the night hawk, and the cuckoo, and the hawk after his kind,"
"The cuckoo": (Cockow): More probably the sea-gull. (see on Lev. 11:16).
Deuteronomy 14:16 "The little owl, and the great owl, and the swan,"
"The little owl": Both night-jar and screech-owl. Probably, the southern little owl, "one of the most universally distributed birds in the Holy Land." It inhabits ruins (Psalm 102:6-7). Arabs call it 'mother of ruins.
"The swan": Rather, the goose (see Lev. 11:18).
Deuteronomy 14:17 "And the pelican, and the gier eagle, and the cormorant,"
"And the pelican": which has its name in Hebrew from vomiting. Being said by Aben Ezra and Baal Hatturim, to be a bird that vomits its food. And it is observed by several naturalists, of the pelican, that it swallows down shellfish, and after they have lain some time in its stomach, it vomits them up again. Where having been heated, the shells open, and it picks out the meat.
"And the gier eagle": The Hebrew word Rachemah is manifestly identical with Rachamah, the name which the Arabs give to the common vulture of Western Asia and Egypt (see Lev. 11:18).
"Cormorant": Rather, the plungeon; a seafowl (see Lev. 11:17).
Deuteronomy 14:18 "And the stork, and the heron after her kind, and the lapwing, and the bat."
"And the stork": An unclean feeder, its flesh is rank.
"Heron": The common heron: An edible bird in Europe once highly prized at their table. But it feeds on, besides fish, many unclean land animals, snakes, rats, etc.
"The lapwing": The upupa or hoop: a beautiful bird, but of the most unclean habits (see Lev. 11:19).
"The bat": Moses begins his catalogue of birds with the noblest, and ends it with the vilest, which is the bat. An animal of a dubious kind, between a bird and a mouse. It feeds on insects, as Dr. James observes, and so is improper food for the inhabitants of very warm climates.
Deuteronomy 14:19 "And every creeping thing that flieth [is] unclean unto you: they shall not be eaten."
Which the Targum of Jonathan thus paraphrases. "All flies and wasps (or hornets). And worms of lentiles and of beans, which are separated from food, and fly as birds. They are unclean" (see notes on (Lev. 11:20-21).
Deuteronomy 14:20 "[But of] all clean fowls ye may eat."
Even of all fowls, but those before excepted. fowl is misleading; the term winged covers both birds and flying insects and here probably refers only to the latter. Aben Ezra instances in the locust, as being a clean fowl, that might be eaten. And so the Targum of Jonathan is "every clean locust ye may eat;" (see Lev. 11:22).
These regulations again, are dietary laws. The birds that are forbidden here, on the whole are "scavengers" and live on dead things. They are part of God's system of cleaning up the dead things on the earth. The most important thing about these things, is God's care for His people. We see that God wants them to learn to obey His commands without questioning why.
Deuteronomy 14:21 "Ye shall not eat [of] any thing that dieth of itself: thou shalt give it unto the stranger that [is] in thy gates, that he may eat it; or thou mayest sell it unto an alien: for thou [art] a holy people unto the LORD thy God. Thou shalt not seethe a kid in his mother's milk."
The prohibition against eating anything that "dieth of itself" was probably intended to prevent defilement from consuming blood. The sacrifice of the young goat being seethed in its mother's milk (Exodus 23:19; 34:26) was a grotesque, inhumane act. Sacrifice of animals is not pleasant in any setting, but excesses like those of the Canaanites were strictly prohibited.
"Seethe a kid in his mother's milk": Most take this as a prohibition directed against a Canaanite practice. No one seems certain of what it actually involved, but it does appear at the end of the laws on festivals in the covenant code (compare Exodus 23:19; 34:26). Some think the unnatural custom might have been practiced superstitiously, perhaps to promote fertility.
We see in this that, the stranger (heathen), has no such ordinance. He can eat whatever is available. He is not a circumcised person, so does not obey the dietary laws. The Hebrew's holiness in the Lord would keep them from eating it. A Hebrew will not serve milk and meat at the same meal. This is possibly, the extreme of the statement above. "Seething" is a form of boiling. The only reason for this would be sympathy for the animals, I suppose.
Verses 22-29: The rabbis suggested that, in addition to the normal "tithe" given to the Levites and priests, there was a second tithe consisting of a festal meal eaten by the offeror and his guests at the sanctuary (verses 22-27), and that there was a third tithe gathered in the third and sixth years of a sabbatical period (verses 28-29). Some scholars suggest that the tithe of (verses 28 and 29), is the only additional one and hence is the second tithe. Still others contend that there was but one tithe, which varied in accordance with the dictates of the sacred times and circumstances.
A second portion from the produce of their land was required. The whole appointment evidently was against the covetousness, distrust, and selfishness of the human heart. It promoted friendliness, liberality, and cheerfulness, and raised a fund for the relief of the poor. They were taught that their worldly portion was most comfortably enjoyed, when shared with their brethren who were in want. If we thus serve God, and do good with what we have, it is promised that the Lord our God will bless us in all the works of our land. The blessing of God is all to our outward prosperity; and without that blessing, the work of our hands will bring nothing to pass. The blessing descends upon the working hand. Expect not that God should bless thee in thy idleness and love of ease. And it descends upon the giving hand. He who thus scatters, certainly increases; and to be free and generous in the support of religion, and any good work, is the surest and safest way of thriving.
Deuteronomy 14:22 "Thou shalt truly tithe all the increase of thy seed, that the field bringeth forth year by year."
"Tithe": A tenth. The tithe specified in these verses was only that of the agricultural produce which the land would provide. This was a second tithe to be used for the celebration of convocations of worship at the sanctuary (verses 23-26), in addition to the first tithe mentioned, known as the Levitical tithe, which went to support the priest and Levites who served the people (compare Lev. 27:30-33 and Num. 18:21-32). A third welfare tithe was also offered every 3 years (see notes on 14:28, 26:12).
Part of Israel's sacred worship included the enjoyment of their feasts and offering with the Lord (7:7).
A "tithe" is a tenth of their increase. Seed refers to everything grown by that seed. It appears, they take the a tenth to the place of worship, and prepare it as food there. The eating of these holy things in a sense, makes them partakers of holiness.
Deuteronomy 14:23 "And thou shalt eat before the LORD thy God, in the place which he shall choose to place his name there, the tithe of thy corn, of thy wine, and of thine oil, and the firstlings of thy herds and of thy flocks; that thou mayest learn to fear the LORD thy God always."
"Eat before the LORD": The tithe was to be taken to the central sanctuary where the worshipers were to eat a portion in fellowship with the Lord.
This meal is to be a holy communion with the LORD. This being brought to the Holy Place, shows that this no longer belongs to the person bringing it. The fact that he eats of that which is the LORD's, shows he is actually partaking of the LORD. This eating shows obedience to the LORD. Had he eaten this a tenth at home, it would have been sin. All of this shows he is interested in pleasing the LORD.
Deuteronomy 14:24 "And if the way be too long for thee, so that thou art not able to carry it; [or] if the place be too far from thee, which the LORD thy God shall choose to set his name there, when the LORD thy God hath blessed thee:"
"If the way be too long": If certain Israelites lived too far from the sanctuary for it to be practical for them to carry their agricultural tithe there, then they could exchange the tithe locally for silver and subsequently convert the money back into substance at the sanctuary.
Jerusalem would be chosen as the place of worship. Some of the places are pretty far away from there. This is to cover the inconvenience of going many miles to keep this. There must be an offering, to show their gratitude for the LORD blessing them.
Deuteronomy 14:25 "Then shalt thou turn [it] into money, and bind up the money in thine hand, and shalt go unto the place which the LORD thy God shall choose:"
The tithe, which would be lighter and easier carriage.
"And bind up the money in thine hand": Put it into a bag or purse, and tie it up and carry it in the hand. Which some think was ordered, that it might not be mixed with other money. But it seems only to have respect to journeying, and making it fit for that. The Jewish writers, some of them, give a different sense of the word we render "bind up". And interpret it of marking the silver, or impressing a form, figure, or image on it with the hand. They mean that it must be coined money; so Maimonides. They may not profane the sacred tithe with money not coined, nor with money not current, nor with money which is not in a man's power. For it is said:
"In thine hand": Which the man is possessed of and is his own property.
"And shalt go unto the place which the Lord thy God shall choose": Carrying the money along with him, for which he sold the tithe.
He must take the money to the place the Lord has chosen for him to worship. He still makes the trip to the LORD's house, but is not weighted down with the animals.
Deuteronomy 14:26 "And thou shalt bestow that money for whatsoever thy soul lusteth after, for oxen, or for sheep, or for wine, or for strong drink, or for whatsoever thy soul desireth: and thou shalt eat there before the LORD thy God, and thou shalt rejoice, thou, and thine household,"
He might buy what provision he would with it. What he best liked, and was most agreeable to his appetite.
"For oxen, or for sheep": He might purchase beef or mutton, or any other sort of meat that could be got, and was lawful to be eaten, as before directed.
"Or for wine, or for strong drink": To drink with his food, whether wine or any other liquor. The Targum of Jonathan is, wine new or old, which he chose. But the latter, strong drink, Aben Ezra says, was a liquor made of honey and of dates, and of wheat and barley (see notes on Prov. 20:1; 23:29-35; 31:4-7).
"Or for whatsoever thy soul desireth": Whether was eatable or drinkable.
"And thou shalt eat there before the Lord thy God": He having put his name in that place; and dwelling there, as the Lord did in the temple of Jerusalem.
"And thou shalt rejoice, thou and thy household": Eat their food with cheerfulness and gladness, making a feast of it and keeping it as such. He and his whole family, his wife and children, or as many as were with him. And all males were obliged to appear at the three grand yearly festivals, and it was at one of these this was to be done.
They actually use the money to buy what they are taking to the LORD's house. They carry whatever they have purchased, and eat it in the presence of the LORD. This is the same as before, the only difference is they buy their offering.
Deuteronomy 14:27 "And the Levite that [is] within thy gates; thou shalt not forsake him; for he hath no part nor inheritance with thee."
As not from giving him the first tithe, as Jarchi remarks, so he was not to forget him in this. He was not to leave him behind, but take him with him to partake of this entertainment.
"For he hath no part nor inheritance with thee in the land (see Deut. 12:12).
We have discussed before that the Levites live of the offerings that are brought to the church.
Verses 28-29: Torah prescribed three tithes (for the first two, see Lev. 27:30-32; Num. 18:21-32). This third tithe, the benevolence tithe, was collected "every third year" for "the stranger, and the fatherless, and the widow". The Torah demanded that the poor be cared for by God's people, a point echoed in (James 1:27). Jesus went so far as to equate His followers' treatment of the disadvantaged with their treatment of Him (Matt. 25:35-40).
Deuteronomy 14:28 "At the end of three years thou shalt bring forth all the tithe of thine increase the same year, and shalt lay [it] up within thy gates:"
"At the end of three years": In year 3 and year 6 of the 7 year sabbatical cycle, rather than taking this tithe to the central sanctuary, it was instead stored up within the individual cities in the Land. This tithe was used to feed the Levites, the orphan, the widow, and the stranger (i.e., foreigner) who lived with the Israelites. Compare (26:12; Num. 18:26-32).
This is speaking of that portion which is set aside for the Levite and the stranger. This is separated out from their own food. It is kept for the necessities we see in the next verse.
Deuteronomy 14:29 "And the Levite, (because he hath no part nor inheritance with thee,) and the stranger, and the fatherless, and the widow, which [are] within thy gates, shall come, and shall eat and be satisfied; that the LORD thy God may bless thee in all the work of thine hand which thou doest."
Shall come and take the first tithe, according to Jarchi. But though this he was to do, yet is not what is intended here. But he was to partake of the second tithe, or what was in the room of it, the poor's tithe, with whom he is here joined.
"And the stranger, and the fatherless, and the widow, which are within thy gates, shall come": And take the second tithe, as the above writer rightly interprets it. And which he says we be given to the poor of this year (see Deut. 12:12).
"And shall eat and be satisfied": Make a plentiful meal, eat freely as at a feast. And, as the same writer observes, they were not obliged to eat it at Jerusalem. According to the way they were bound to eat the second tithe of the two years, that is, the two preceding this.
"That the Lord thy God may bless thee in all the work of thine hand which thou doest": As might be expected, when his commands, and particularly those respecting the tithes and firstlings, were obeyed.
The portion that is set aside is specifically for the Levite, but is also used to feed the hungry stranger, or widow, or orphans. This is for those who have nothing of their own. The Hebrew must always care for those less fortunate than himself. This is one thing that made him like his God. When he does help the helpless, God will abundantly bless him.
Deuteronomy Chapter 14 Questions
1. Why were they not to cut themselves for the dead?
2. What did Jesus say about birth and death?
3. Who were they to set an example for?
4. What kind of people were they called in verse 2?
5. What is different about them?
6. Thou shalt not eat any ______________ thing.
7. What are the beasts they can eat?
8. "Pygarg" is an ______________.
9. What are some of the animals they cannot eat?
10. Why was pork specifically forbidden?
11. What kind of law is covered here?
12. What fish can be eaten?
13. What fish are forbidden?
14. What are some birds strictly forbidden to eat?
15. "Scavengers" live on ________ things.
16. Who can eat of things that die of themselves?
17. What is "seething"?
18. What is a "tithe"?
19. Where shall they eat the holy things?
20. What is this meal in verse 23?
21. What is the exception in verse 24?
22. Explain what the person far off does to fulfill this?
23. Where must they eat the offering?
24. What do the Levites live of?
25. What is verse 28 speaking of?
26. What is the one thing that makes these Israelites like God?
Verses 15:1 - 16:17: Actually (14:28), begins a new section which extends through (16:17). This portion is related to the fourth commandment, dealing with the Sabbath day observance. (Exodus 23:10-14, the covenant code, and Leviticus chapter 23 and 25:3-8), concerning the law of holiness, have both already connected the Sabbath law and the seventh year of sabbatical rest (or the great pilgrimage festivals). There are five points in the section:
(1) 14:28-29 has the triennial tithe for the Levite, alien, orphan, and widow, and is identical in form to the sabbatical year regulations of (15:1-11);
(2) The sabbatical year regulations (15:1-11);
(3) The release of all Hebrew slaves in the sabbatical year (15:12-18);
(4) The law of firstlings that are not to be worked (15:19-23), and
(5) The Passover festivals (16:1-8), the Feasts of Weeks (16:9-12), and the Feast of Booths (16:13-17).
There is a principle of priority repeated in (16:11 and 14), of son and daughter, male or female servant, Levite, stranger, fatherless and widow.
Verses 1-11: This year of release typified the grace of the gospel, in which is proclaimed the acceptable year of the Lord. And by which we obtain the release of our debts, that is, the pardon of our sins. The law is spiritual, and lays restraints upon the thoughts of the heart. We mistake, if we think thoughts are free from God's knowledge and check. That is a wicked heart indeed, which raises evil thoughts from the good law of God, as theirs did. Who, because God had obliged them to the charity of forgiving, denied the charity of giving. Those who would keep from the act of sin, must keep out of their minds the very thought of sin. It is a dreadful thing to have the cry of the poor justly against us. Grudge not a kindness to thy brother; distrust not the providence of God. What thou doest, do freely, for God loves a cheerful giver (2 Cor. 9:7).
Deuteronomy 15:1 "At the end of [every] seven years thou shalt make a release."
Not of servants, for they were not to be dismissed from their service until they had served six years, as is directed to in a following law. For if they were to be set free whenever a sabbatical year came, they might be discharged when they had not served more than a year, or than half a year, or than a month or two. Indeed, when the year of jubilee intervened, they were released be it at what time it would. But not in a sabbatical year, which was a year of release of debts, as the following verses show, as well as there was then a rest of the land from tillage (Lev. 25:2).
This release seems to be a year that the creditor is to not exact the payment from the borrower. The borrower would probably not be able to pay, because of letting the land rest for a year.
Verses 2-3: "The Lord's release": Scholars differ as to whether the "release" meant the total remission of the indebtedness or merely the suspension of it for that year. The following verses suggest that a total cancellation of the debt was intended, since the seventh year of release and the jubilee year of liberty together belonged to one symbolic unit. This pointed prophetically to the future redemptive action of God, anticipating the messianic reign of mercy to the poor and helpless (Psalm 72). Foreigners still had to pay, for unlike sojourners who were permanent members of the community, foreigners were temporary and commercial visitors. This would have certainly helped to keep poverty out of the nation.
Deuteronomy 15:2 "And this [is] the manner of the release: Every creditor that lendeth [ought] unto his neighbor shall release [it]; he shall not exact [it] of his neighbor, or of his brother; because it is called the LORD'S release."
Not by an absolute discharge of the debt, but by passing over that year without exacting payment. The relief was temporary and peculiar to that year during which there was a total suspension of agricultural labor.
"He shall not exact it": Of his brother, that is an Israelite, so called in opposition to a stranger or foreigner.
"Because it is called the Lord's release": The reason for acquitting a debtor at that particular period proceeded from obedience to the command, and a regard for the honor, of God. An acknowledgment of holding their property of Him, and gratitude for His kindness.
This is a Sabbath for the land, and also a Sabbath for the borrower. It is a time when labor is to cease. The creditor received his money in payments from the labor of the borrower. If the borrower did not labor that year, he would have nothing to pay with. This is the LORD"s requirement. The lender should take this into consideration when he loans.
Deuteronomy 15:3 "Of a foreigner thou mayest exact [it again]: but [that] which is thine with thy brother thine hand shall release;"
Either on the seventh year, or after it.
"But that which is thine with thy brother, thine hand shall release": A debt that lies between them, where the one is the creditor, and the other debtor, the creditor shall freely and fully forgive the debtor. So those only are released or forgiven by the Lord who are his own, whom he has reserved for himself, or chosen to everlasting life. Who are interested in the covenant of his grace, one article in which is the forgiveness of sins. And who are redeemed by the blood of Christ, a branch of which redemption is remission of sin. And who are called by grace, and believe in Christ, to whom pardon of sins is promised. But those who are foreigners and strangers, and are not the Lord's chosen, redeemed, and called people, have no share in this blessing of grace. Nor such who are rich in their own esteem, and need nothing. But those who are poor and unable to pay their debts, and are sensible of their spiritual poverty. And apply to the Lord for the forgiveness of their sins.
The foreigner would be able to work, and earn money that year. He could therefore, be required to pay. The release is for those who respect Sabbath.
Deuteronomy 15:4 "Save when there shall be no poor among you; for the LORD shall greatly bless thee in the land which the LORD thy God giveth thee [for] an inheritance to possess it:"
Then such a law could not take place, there would be no debts to be released. For this was never designed to screen rich persons from the payment of their just debts, or whoever were in a capacity of so doing. Only such as were really poor, and unable to pay.
"There shall be no poor among you": But then it must be understood conditionally. Others interpret this as the end to be answered by this law, "to the end there may be no poor among you". By observing this law, all debts being released once in seven years, it would prevent persons falling into distress and poverty, to such a degree as to be in want, and become beggars.
"For the Lord shall greatly bless thee in the land which the Lord thy God giveth thee for an inheritance to possess it": Which is either a reason why there would be no poor, should they observe the commandments of the Lord. Or a reason why they should release the debts of the poor because they were so greatly blessed with a fruitful land. Which brought them such an increase, as enabled them to free their poor debtors, when in circumstances unable to pay them.
This is saying, that the blessings of God upon them will be so great, that his brother would not need to borrow. This is speaking of there being no poor in the land. In the chance that he loans to his brother, God will bless the lender if he follows the release of his brother.
Deuteronomy 15:5 "Only if thou carefully hearken unto the voice of the LORD thy God, to observe to do all these commandments which I command thee this day."
In his word, and by his prophets. This being the case, there would be no poor among them. Or they would be so blessed of God, that they would be capable of releasing the debts of the poor, without hurting themselves and their families.
"To observe to do all these commandments which I command thee this day": A phrase often used to put them in mind of the commands of God, and the necessity of keeping them, their temporal happiness depending thereon.
Blessings from God come upon them only when they keep His commandments.
Deuteronomy 15:6 "For the LORD thy God blesseth thee, as he promised thee: and thou shalt lend unto many nations, but thou shalt not borrow; and thou shalt reign over many nations, but they shall not reign over thee."
He is faithful that has promised, and he always gives the blessing he promises according to the nature of the promise. If absolute, and without conditions, he gives it without respect to any. But if conditional, as the promises of temporal good things to Israel were, he gives according as the condition is performed.
"And thou shalt lend unto many nations, but thou shall not borrow": Signifying they should be so rich and increased in goods, and worldly substance, that they should be able to lend to their neighboring nations round about, but should stand in no need of borrowing of any of them. This is sometimes said of the language of these people, the Hebrew language. That it lends to all, but borrows of none, being an original primitive language (see Deut. 28:12).
"And thou shalt reign over many nations": Which was fulfilled in the times of David and Solomon.
"But they shall not reign over thee": That is, as long as they observed the commandments of God. Otherwise, when they did not, they were carried captive into other countries, and other people reigned over them, as at this day.
If they keep God's commandments, the Israelites will not have need to borrow from anyone. They will be the lender to the rest of the world. They will not have an earthly ruler. Their King is God. They will not be ruled by other nations, but they will rule other nations.
Deuteronomy 15:7 "If there be among you a poor man of one of thy brethren within any of thy gates in thy land which the LORD thy God giveth thee, thou shalt not harden thine heart, nor shut thine hand from thy poor brother:"
As there would be, according to the Targums of Jonathan and Jerusalem, if they did not keep the commandments of the law, and continue therein.
"Within any of thy gates, in the land which the Lord thy God giveth thee": A native of the land was to be preferred to a foreigner. And a brother, whether in relation or religion, to a proselyte of the gate. And the poor of a city to which a man belonged, to the poor of another city, as Jarchi observes. Which he gathers from this phrase:
"Within any of thy gates": Thou shalt not harden thine heart, nor shut thine hand from thy brother. So as not to pity his distressed case, and have no bowels of compassion for him, and feel for his want, and so as not to distribute to his necessities, and relieve him.
This is an encouragement to lend to their poor brothers, to help them get started. The person who has plenty, and does not need to borrow, must have compassion on those less fortunate and be willing to lend to them.
Deuteronomy 15:8 "But thou shalt open thine hand wide unto him, and shalt surely lend him sufficient for his need, [in that] which he wanteth."
And give him bountifully and liberally; in order to which the heart must be first opened, the affections moved, and a willing mind disposed to give generously.
"And shalt surely lend him sufficient for his need in that which he wanteth": Enough to answer his present exigencies, but not to cause him to abound, or to supply him with things needless and superfluous.
The person lending must not be tight-fisted. They must be open-handed to lend to those who need. Those who are blessed with wealth, must be quick to lend to those who have needs and wants.
Deuteronomy 15:9 "Beware that there be not a thought in thy wicked heart, saying, The seventh year, the year of release, is at hand; and thine eye be evil against thy poor brother, and thou givest him nought; and he cry unto the LORD against thee, and it be sin unto thee".
A potential creditor might be unwilling to make a loan to a poor man because the proximity of the year of release would in effect make it a gift.
This is saying, that just because the year of release is near is not a reason (in the sight of the LORD), not to lend to the needy. The heart full of greed is also, a heart full of sin. God judges the heart of man.
Deuteronomy 15:10 "Thou shalt surely give him, and thine heart shall not be grieved when thou givest unto him: because that for this thing the LORD thy God shall bless thee in all thy works, and in all that thou puttest thine hand unto."
Or lend to him. Though lending in such a case and circumstances, that person being extremely poor, and the year of release at hand, is the same as giving. Jarchi remarks that money must be given him, even a hundred times if he asks it. But the limitation is to what he wants, and what is sufficient for his present wants (Deut. 15:8).
"And thine heart shall not be grieved when thou givest unto him": Grieved at parting with his money he has little or no hope of seeing again. Grudging it to him to whom it is given. When, on the other hand, it should be given freely and cheerfully, for God loves a cheerful giver.
"Because that for this thing the Lord thy God shall bless thee in all thy works, and in all thou puttest thine hand unto": That is, for lending or giving largely, liberally, and cheerfully, to persons in distress (see Prov. 11:24).
To receive blessings of abundance from God, they must bless those in need around them. Let's look at what is said in the New Testament about this very thing.
1 Timothy 6:17-19 "Charge them that are rich in this world, that they be not highminded, nor trust in uncertain riches, but in the living God, who giveth us richly all things to enjoy;" "That they do good, that they be rich in good works, ready to distribute, willing to communicate;" "Laying up in store for themselves a good foundation against the time to come, that they may lay hold on eternal life."
Deuteronomy 15:11 For the poor shall never cease out of the land: therefore I command thee, saying, Thou shalt open thine hand wide unto thy brother, to thy poor, and to thy needy, in thy land.
There would be always such objects to exercise their charity and beneficence towards (John 12:8). Which is no contradiction to (Deut. 15:4), for had they been obedient to the laws of God, they would have been so blessed that there would have been none; so the Targums. But he foresaw that they would not keep his commands. And so this would be the case, and which he foretells that they might expect it, and do their duty to them, as here directed.
"Therefore I command thee, saying, thou shalt open thine hand wide unto thy brother": Not give sparingly, but largely, in proportion to the necessities of the poor, and according to the abilities of the lender or giver. And this must be done to a brother, one that is near in the bonds of consanguinity, and to him a man must give or lend first. As Aben Ezra observes, and then "to thy poor"; the poor of thy family, as the same writer.
"And to thy needy in the land": That are in very distressed circumstances, though not related, and particularly such as are in the same place where a man dwells. For, as the same writer remarks, the poor of thy land are to be preferred to the poor of another place.
Look what Jesus said about the poor.
Mark 14:7 "For ye have the poor with you always, and whensoever ye will ye may do them good: but me ye have not always."
We must always help those who cannot help themselves.
Deuteronomy 15:12 "[And] if thy brother, a Hebrew man, or a Hebrew woman, be sold unto thee, and serve thee six years; then in the seventh year thou shalt let him go free from thee."
"Sold": The release is extended to bondservant and bondmaid alike, thus enlarging the provisions of Exodus (21:1-6).
Poverty in the day this was written, was one of the reasons for slavery. If a person could not pay what he owed, he worked the debt out as a slave.
Proverbs 22:7 "The rich ruleth over the poor, and the borrower [is] servant to the lender."
The Hebrew slave was to be released on the seventh year. Other slaves were not released, until jubilee.
Deuteronomy 15:13 "And when thou sendest him out free from thee, thou shalt not let him go away empty:"
When he discharged him from his servitude, and made him a free man.
"Thou shall not let him go away empty": Without anything to support himself, or to put himself in a way of business. He having in the time of his servitude worked entirely for his master, and so could not have got and saved anything for himself.
This is saying, they should give them something to get started with, so they will not be right back in slavery again.
Deuteronomy 15:14 "Thou shalt furnish him liberally out of thy flock, and out of thy floor, and out of thy winepress: [of that] wherewith the LORD thy God hath blessed thee thou shalt give unto him."
Not only to supply his present wants, but for his future use, and to set him up in the world. "Loading thou shall load him", so some render the words; give him as much as he can carry, and well stand up under. The word used has the signification of chains wore about the neck for honor or ornament. And so may signify he should be very honorably dismissed, with plain marks of honor and respect. And the order is, to supply him.
"Out of thy flock, and out of thy floor, and out of thy winepress": With sheep or lambs out of the flock, with corn out of the floor, wheat, or barley, or both. And wine out of the winepress. Which take in all the necessaries and comforts of life. Of that;
"Wherewith the Lord thy God hath blessed thee thou shall give unto him": Be it what it will, and in proportion to it, as of money as well as goods. It is asked, how much shall be given to him? Not less than the value of thirty shekels, whether of one kind or whether of many kinds. According to the thirty shekels for the price of a servant (Exodus 21:32). All this may be an emblem both of the servitude the people of God are in to sin, Satan, and the law, while in a state of nature. And of their freedom from it by Christ, and of the sufficiency and fullness of food and raiment, and large measures of divine grace. Even all things richly to enjoy. All things pertaining to life and godliness, which are given to them when brought out of that state. Who otherwise come out of it destitute of all good things, having neither food nor clothes. Nor money to buy either, but have all from Christ freely and fully.
This goes further into detail about what they should give the slave, when he or she is released. Remember, they are fellow Hebrews. This means he gave him or her, enough to start up their own household.
Deuteronomy 15:15 "And thou shalt remember that thou wast a bondman in the land of Egypt, and the LORD thy God redeemed thee: therefore I command thee this thing to day."
"Remember that thou wast a bondman": Similar words are used in Deuteronomy to encourage the people to the proper behavior expected of them (5:15; 10:19; 16:12 and 24:18). As "children of the Lord" (14:1), they should bear His character.
This should not be difficult for them to do, when they remembered they were slaves in Egypt and God delivered them. He did not deliver them empty handed either. They spoiled the Egyptians, and carried provisions with them into the wilderness. Every time they kept this commandment, they could remember how God helped them get out of bondage.
Deuteronomy 15:16 "And it shall be, if he say unto thee, I will not go away from thee; because he loveth thee and thine house, because he is well with thee;"
Where they were used hardly, and their lives were made bitter in hard bondage. And therefore should show the greater compassion to servants, whose case they could not but sympathize with, and have a fellow feeling of.
"And the Lord thy God redeemed thee": From the house of bondage and state of slavery, after they had been in it many years.
"Therefore I command thee this thing today": To release their servants at the end of six years, and not send them away empty, but generously contribute to them at their release. Since when he redeemed them he gave them the spoil of Egypt. And of the sea, as Jarchi remarks; they came out of their bondage state with jewels, and gold, and silver, and raiment, even with great substance. And at the Red sea their spoil was increased which they took from Pharaoh and his host when drowned there. Now as they came out of their servitude not empty but full, being sufficiently paid for their hard service. So they should remember to give to their servants liberally, when they made them free.
The slave may choose to stay, after the master had released him. This may have become home for the slave, and he learned to love the family so much, he does not want to leave. He must not be forced to leave against his will.
Deuteronomy 15:17 "Then thou shalt take an awl, and thrust [it] through his ear unto the door, and he shall be thy servant for ever. And also unto thy maidservant thou shalt do likewise."
Not of his master's house, but of the Sanhedrim, or court of judicature, according to the Targum of Jonathan. Before whom he was to be brought, and declare his desire to continue with his master (see note on Exodus 21:6).
"And he shall be thy servant for ever": That is, unto the jubilee, as the same Targum. For then all servants were released, and so Jarchi calls it the ever of jubilee.
"And also unto thy maidservant thou shall do likewise": Not bore her ear, for, as both Jarchi and Aben Ezra, and others say, she was not to be bored. Though some are of opinion that a maidservant who was willing to continue with her master was to be bored as a manservant. But this respects the manner of dismissing her, or letting her go free. When she was not to go empty, but to be liberally furnished and supplied, as a manservant was.
This servant has chosen to belong to this family forever. In this case, the he or she is marked with an awl. This makes them part of this family forever. They will serve them as they did in the past, but forever.
Deuteronomy 15:18 "It shall not seem hard unto thee, when thou sendest him away free from thee; for he hath been worth a double hired servant [to thee], in serving thee six years: and the LORD thy God shall bless thee in all that thou doest."
He should not grudge him his liberty, nor what he gives to him when he dismisses him.
"For he hath been worth a double hired servant to thee in serving thee six years": Since a hired servant a man is obliged to pay him wages for his work, besides his food, whereas a bondservant received no wages. Aben Ezra remarks, that this proves that a man might not hire himself for more than three years. Or however, whereas a hired servant was sometimes hired for so many years, and this is the longest time of any we read of, a servant serving his master six years. His service must be worth double the service of a hired servant, which at most was but three years.
"And the Lord thy God shall bless thee in all thou doest": Thus well using thy servants, whether menservants or maidservants.
In 6 years' time, they should have grown fond of the servant. They would be happy for his release, to start a new life on his own. This is speaking of the servant who wants to be released. The master should not hold a grudge against him.
Verses 19-23: The firstborn of animals belonged to the Lord, but they had to be without blemish (Mal. 1:8, no lame, torn, blind, or blemished), in order to be accepted by God (compare 22:29; Num. 18:17-18).
Deuteronomy 15:19 "All the firstling males that come of thy herd and of thy flock thou shalt sanctify unto the LORD thy God: thou shalt do no work with the firstling of thy bullock, nor shear the firstling of thy sheep."
According to the law in (Exodus 13:2; see notes on Exodus 13:2; 13:12-13).
"Thou shalt do no work with the firstling of thy bullock": As to plough or tread out the corn with it, which were done with other heifers.
"Nor shear the firstling of thy sheep": Nor was the wool shorn of it to be made use of. One of the Jewish canons runs thus, "if any man weave a hand's breadth of the wool of a firstling into cloth, the cloth is to be burnt."
They are to get no profit from the firstling of the flock, because they belong to God. The first of the flock was to be carried to the temple, or the place of worship, and offered to God.
Deuteronomy 15:20 "Thou shalt eat [it] before the LORD thy God year by year in the place which the LORD shall choose, thou and thy household."
Which, if understood of male firstlings, as in connection with the preceding verse, only priests might eat of them, being devoted to the Lord. So Jarchi says, to the priest he speaks. But if this respects the Israelites in common, then they must be understood either of female firstlings or second firstlings. Which the people voluntarily separated, and which they were not to eat in their own houses.
"But in the place which the Lord shall choose": Which was the city of Jerusalem (see Deut. 12:5).
"Thou and thy household": The household of the priest, as Aben Ezra interprets it. But if it designs the same as in (Deut. 12:17), then the Israelites and their families are meant.
They were first offered in sacrifice and then eaten, while they were in the sanctuary. Once a year, they were to do this.
Deuteronomy 15:21 "And if there be [any] blemish therein, [as if it be] lame, or blind, [or have] any ill blemish, thou shalt not sacrifice it unto the LORD thy God."
In the firstling, as if it be "lame or blind", or have:
"Any ill blemish: thou shall not sacrifice it unto the Lord thy God": Blemishes in any beast made it unfit for sacrifices which were required. And so all peace offerings, vows, and freewill offerings, were to be free from any blemishes (Lev. 22:19). Such were not fit for a holy sacrifice or a holy feast.
This is stating that any blemish at all on the animal, would make it unacceptable as a sacrifice to God. It symbolized the body of the Lord Jesus, so it had to be without spot or wrinkle.
Deuteronomy 15:22 "Thou shalt eat it within thy gates: the unclean and the clean [person shall eat it] alike, as the roebuck, and as the hart."
Though it might not be sacrificed, nor eaten as a Eucharistic feast at Jerusalem, it might be eaten as common food in their own houses.
"The unclean and the clean person shall eat it alike": Such as were ceremonially unclean, by the touch of a dead body or the like, might partake of it with those that were clean, no difference was to be made.
"As the roebuck and as the hart": Which were clean creatures, and used for food, though not for sacrifice (see Deut. 12:15).
Since it was not sacrificed, all who desired to could eat of it, as they did with any other meat they cooked.
Deuteronomy 15:23 "Only thou shalt not eat the blood thereof; thou shalt pour it upon the ground as water."
Of the firstling.
"Thou shalt pour it upon the ground as water" (see notes on Deuteronomy 12:16; 12:23; 12:24).
The blood was to be soaked up by the earth, as water is on the ground. They were forbidden to eat blood at all.
Deuteronomy Chapter 15 Questions
1. How often were they to make a release?
2. What is the release speaking of?
3. This is the Sabbath of rest for the _________.
4. Who requires this release?
5. Why is it alright to require a stranger to pay that year?
6. What time is verse 4 speaking of?
7. Blessings from God come upon them only, when they keep His __________________.
8. They shall lend to many ___________.
9. How shall they feel about their poor brothers?
10. A person lending must not be _________ _________.
11. What were they warned against thinking in verse 9?
12. God judges the __________ of man.
13. How will they receive abundant blessings from God?
14. What did Jesus say about the poor in Mark 14:7?
15. If they buy a Hebrew man, or woman, to serve them, how long shall they serve?
16. What shall they do with them in the seventh year?
17. What shall they do for this servant, when they release them?
18. What shall they remember about their bondage in Egypt?
19. What if the servant does not want to go, does he have to leave?
20. What will be done, to show that he is to stay longer than the 6 years?
21. Whose choice is this?
22. How should they feel about the servant that desires to leave?
23. Who do all of the firstling males of the flock belong to?
24. After they are sacrificed, who eats them?
25. What happens to the firstling, that is not perfect?
26. What is the one restriction about eating it?
Verses 1-17: The laws for the three yearly feasts are here repeated. That of the Passover, that of the Pentecost, that of Tabernacles; and the general law concerning the people's attendance. Never should a believer forget his low estate of guilt and misery. His deliverance, and the price it cost the Redeemer. That gratitude and joy in the Lord may be mingled with sorrow for sin, and patience under the tribulations in his way to the kingdom of heaven. They must rejoice in their receiving from God, and in their returns of service and sacrifice to him. Our duty must be our delight, as well as our enjoyment. If those who were under the law must rejoice before God, much more we that are under the grace of the gospel. Which makes it our duty to rejoice evermore, to rejoice in the Lord always. When we rejoice in God ourselves, we should do what we can to assist others also to rejoice in him. By comforting the mourners, and supplying those who are in want. All who make God their joy, may rejoice in hope, for He is faithful that has promised.
Moses discusses the feasts during which all the men over 20 years of age were to appear before the Lord at the central worship site. If possible, their families were to go as well (see verses 11, 14; compare Exodus chapter 23; Lev. Chapter 23; Num. chapters 28 and 29).
Verses 1-8: "Celebrate the Passover": The offering of Passover itself was to be only a lamb (Exodus 12:3-11). However, additional offerings were also to be made during the Passover and the subsequent 7 days of the Feast of Unleavened Bread (compare Exodus 12:15-20; 13:3-10; Lev. 23:6-8; Num. 28:19-25). Therefore, sacrifices from both the flock and the herd were used in keeping the Passover.
Deuteronomy 16:1 "Observe the month of Abib, and keep the passover unto the LORD thy God: for in the month of Abib the LORD thy God brought thee forth out of Egypt by night."
"Abib": It answered to part, of our March, and part of April. "Abib" is Hebrew for "fresh ears of corn". The month was later renamed Nisan. It was an observable month, to be taken notice of. It was called Abib, from the corn then appearing in ear, and beginning to ripen. The Septuagint calls it the month of new fruit. It was appointed the first of the months for ecclesiastic things, and was the month in which the Israelites went out of Egypt, and the first Passover was kept in it, and therefore deserving of regard (see Exodus 12:2).
"For in the month of Abib the Lord thy God brought thee forth out of Egypt by night": For though they did not set out until morning, when it was day light, and are said to come out in the day, yet it was in the night the Lord did wonders for them. As Onkelos paraphrases this clause; that he smote all the firstborn in Egypt, and passed over the houses of the Israelites. The door posts being sprinkled with the blood of the Passover lamb slain that night, and therefore was a night much to be observed. And it was in the night Pharaoh arose and gave them leave to go. And from that time, they were no more under his power. And from then may be reckoned their coming out of bondage (see Exodus 12:12).
Abib is the first month of the Hebrew year. It is very similar in time to our April. The Passover is a remembrance of the night that death passed over the Hebrew homes with the blood on their doors. The paschal lamb was to be prepared in memory of that night. The paschal lamb had to be a yearling of the first year from the sheep or goats. It had to be a male without blemish. It had to be consumed by the family, so the size the family could eat at one sitting had to be taken into consideration when choosing it.
Deuteronomy 16:2 "Thou shalt therefore sacrifice the Passover unto the LORD thy God, of the flock and the herd, in the place which the LORD shall choose to place his name there."
In the month Abib, and in the night of that month they came out of Egypt, even on the fourteenth day of it at night. Between the two evenings, as the Targum of Jonathan. Which was a lamb, and typical of Christ, the Passover sacrificed for us (1 Cor. 5:7).
"Of the flock and the herd": That is, you shall sacrifice also the offerings which were offered throughout the seven days of unleavened bread. And these were both sheep and oxen (Num. 28:19). And are expressly called Passover offerings and peace offerings (2 Chron. 30:21).
"In the place which the Lord shall choose to place his name there": That is, at Jerusalem, as the event has shown. Hence we read of the parents of our Lord going up to Jerusalem every year at the feast of the Passover (Luke 2:41).
This had to be at the chosen place of the LORD.
Deuteronomy 16:3 "Thou shalt eat no leavened bread with it; seven days shalt thou eat unleavened bread therewith, [even] the bread of affliction; for thou camest forth out of the land of Egypt in haste: that thou mayest remember the day when thou camest forth out of the land of Egypt all the days of thy life."
"Remember": This was the key word at Passover time as it is for the Lord's Supper today (compare Matt. 26:26-30; Luke 22:14-19; 1 Cor. 11:23-26).
This is speaking of the Feast of Unleavened Bread. It overlapped the time of the Passover. Unleavened bread symbolizes the sinless body of our Lord Jesus Christ. They were to eat this bread without leavening, and remember the bitter affliction of their stay in Egypt. They came out of Egypt quickly, and there was no time for bread to rise. The unleavened bread helps them remember for all generations.
Deuteronomy 16:4 "And there shall be no leavened bread seen with thee in all thy coast seven days; neither shall there [any thing] of the flesh, which thou sacrificedst the first day at even, remain all night until the morning."
For before the Passover they were to search diligently every room in the house, and every hole and crevice, that none might remain anywhere (see Exodus 12:15).
"Neither shall there be anything of the flesh, which thou sacrificedst the first day at even, remain all night until the morning": Which may be understood both of the flesh of the Passover lamb, as Aben Ezra, according to (Exodus 12:10). And of the flesh of flocks and herds, or of the peace offerings. According to Jarchi this Scripture speaks of the peace offering of the fourteenth, which was not to remain on the first day of the feast (the fifteenth), until the morning of the second day (the sixteenth).
The number 7 means spiritually complete. We see that this feast of unleavened bread lasted 7 days. The Passover animal that was sacrificed, shall all be eaten up in one night by the family that offered it.
Exodus 12:10 "And ye shall let nothing of it remain until the morning; and that which remaineth of it until the morning ye shall burn with fire."
Exodus 12:15 "Seven days shall ye eat unleavened bread; even the first day ye shall put away leaven out of your houses: for whosoever eateth leavened bread from the first day until the seventh day, that soul shall be cut off from Israel."
Verses 5-6: "At the place ... God shall choose": The Passover sacrifices could no longer be slain by every family in their house (see Exodus 12:46). From this point on, the Passover sacrifices must be killed at the central place of worship.
Deuteronomy 16:5 "Thou mayest not sacrifice the passover within any of thy gates, which the LORD thy God giveth thee:"
Or cities, as the Targum of Jonathan. So called because they usually had gates to them, in which public affairs were transacted. But in none of these, only in the city of Jerusalem, the place the Lord chose, might they kill the Passover and eat it, and other Passover offerings.
"Which the Lord thy God giveth thee": In the land of Canaan, and which land was given them of God.
This sacrificial lamb was symbolic of the sacrifice that Jesus made for us all at Calvary. He was crucified outside the city wall. The sacrificial animal must also be sacrificed outside the gates.
Deuteronomy 16:6 "But at the place which the LORD thy God shall choose to place his name in, there thou shalt sacrifice the passover at even, at the going down of the sun, at the season that thou camest forth out of Egypt."
To place the ark and the mercy seat with the cherubim over them, where he caused his Shekinah, or divine Majesty, to dwell. And this was at Jerusalem, where the temple was built by Solomon.
"There thou shalt sacrifice the passover": Kill and eat the paschal lamb.
"At even, at the going down of the sun": Between the two evenings it was killed, before the sun was set, and afterwards at night it was eaten. The Targum of Jonathan is, "and at evening, at the setting of the sun, ye shall eat it until the middle of the night:"
"At the season that thou camest forth out of Egypt": Or as the same Targum, "the time of the beginning of your redemption out of Egypt;" which was when Pharaoh rose at midnight, and gave them leave to go. From thence their redemption commenced, though they did not actually set out until the morning.
The sacrificial lamb must not be sacrificed in the home; it must be done outside the city of the LORD's choosing. The city of God is Jerusalem.
Deuteronomy 16:7 "And thou shalt roast and eat [it] in the place which the LORD thy God shall choose: and thou shalt turn in the morning, and go unto thy tents."
"In the morning ... go unto thy tents": After the sacrifice of the Passover animal and the eating and the night vigil which followed, in the morning the people would return to their lodgings or tents where they were staying for the duration of the feast.
This really is speaking of all sorts of cooking. Many times, the meat was boiled. This offering was to be eaten at the place of sacrifice. Then they were to return home.
Deuteronomy 16:8 "Six days thou shalt eat unleavened bread: and on the seventh day [shall be] a solemn assembly to the LORD thy God: thou shalt do no work [therein]."
In other places, it is ordered to be eaten seven days (Exodus 12:15). And here it is not said six only; it was to be eaten on the seventh as on the other. Though that is here distinguished from the six, because of special and peculiar service assigned to it. But not because of an exemption from eating unleavened bread on it. The Jews seem to understand this of different corn of which the bread was made, and not of different sort of bread. The Targum of Jonathan is, on the first day ye shall offer the sheaf (the firstfruits of the barley harvest). And on the six days which remain ye shall begin to eat the unleavened bread of the new fruits, and so Jarchi.
"And on the seventh day shall be a solemn assembly to the Lord thy God": A holy convocation, devoted to religious exercises. And the people were restrained, according to the sense of the word, from all servile work, as follows.
"Thou shalt do no work therein": That is, the business of their callings, their trades and manufactories. They were obliged to abstain from all kind of work excepting what was necessary for the dressing of food, and in this it differed from a Sabbath (see Exodus 12:16).
The Unleavened Bread Feast overlapped the Passover. It appears at the end of the Feast of Unleavened Bread, they had a holy convocation. They came together and worshipped God.
Deuteronomy 16:9 "Seven weeks shalt thou number unto thee: begin to number the seven weeks from [such time as] thou beginnest [to put] the sickle to the corn."
And then another feast was to take place, called from hence the feast of weeks, and sometimes Pentecost, from its being the fiftieth day.
"Begin to number the seven weeks from such time as thou beginnest to put the sickle to the corn": For the sheaf of the wave offering, as the first fruits of barley harvest, which was done on the morrow after the Sabbath in the Passover week. And from then seven weeks or fifty days were reckoned, and the fiftieth day was the feast here ordered to be kept. So the Targum of Jonathan, "after the reaping of the sheaf ye shall begin to number seven weeks" (see Lev. 23:15).
This is called the Feast of Weeks. They begin counting from the second day of the Passover. They counted it from the beginning of the corn harvest. The 50th day of this feast winds up at Pentecost. Pentecost occurred 50 days after the resurrection of Jesus.
Verses 10-17: The principle of proportionate return, every person should give as he or she is able, "as the LORD your God blesses you (2 Cor. 8:12), was embodied in the Feast of Weeks and the Feast of Tabernacles as individuals brought a "freewill offering".
Verses 10-12: "The feast of weeks": Seven weeks later this second feast was celebrated. It was also called the "Feast of the Harvest" (Exodus 23:16) or the "day of the first fruits" (Lev. 23:9-22; Num. 28:26-31). And later came to be known as "Pentecost" (Acts 2:1). With the grain harvest completed, this one-day festival was a time of rejoicing. The outpouring of the Holy Spirit, 50 days after the death of Christ at the Passover, was on Pentecost and gives special meaning to that day for Christians (compare Joel 2:28-32; Acts. 2:14-18).
Deuteronomy 16:10 "And thou shalt keep the feast of weeks unto the LORD thy God with a tribute of a freewill offering of thine hand, which thou shalt give [unto the LORD thy God], according as the LORD thy God hath blessed thee:"
The feast of Pentecost, at which time the Spirit was poured down upon the apostles (Acts 2:1).
"With a tribute of a freewill offering of thine hand": There were two wave loaves which were ordered to be brought. And seven lambs, one young bullock and two rams for a burnt offering. Together with the meat and drink offerings belonging thereunto. And a kid of the goats for a sin offering, and two lambs for a peace offering (Lev. 23:17). And besides all this, there was to be a voluntary contribution brought in their hands. For this was one of those feasts at which all the males were to appear before the Lord, and none of them empty handed.
"Which thou shalt give unto the Lord thy God, according as the Lord thy God hath blessed thee": No certain rate was fixed, it was to be a free gift, and in proportion to a man's abilities. Or what the Lord had blessed him with.
This freewill offering was an offering made of love and appreciation, and not of obligation. These were voluntary offerings from the people. They gave as the LORD had blessed them. These were given in addition to the burnt meat, and drink offerings.
Verses 11, 14: Celebrations of thanksgiving were not to be observed alone; the Israelites were to gather with their own families at these feasts and also reach out to "the Levite ... the stranger and the fatherless and the widow" who lived within their borders so that all could rejoice in what the Lord had done.
Deuteronomy 16:11 "And thou shalt rejoice before the LORD thy God, thou, and thy son, and thy daughter, and thy manservant, and thy maidservant, and the Levite that [is] within thy gates, and the stranger, and the fatherless, and the widow, that [are] among you, in the place which the LORD thy God hath chosen to place his name there."
Make a liberal feast, and keep it cheerfully, in the presence of God. In the place where he resides, thankfully acknowledging all his mercies and favors.
"Thou, and thy son, and thy manservant, and thy maidservant, and the Levite that is within thy gates": That dwelt in the same city, who were all to come with him to Jerusalem at this feast, and to partake of it with him.
"And the stranger, and the fatherless, and the widow, that are among you, in the place which the Lord thy God hath chosen to place his name there": Who should be at Jerusalem at this time.
This rejoicing had to do with praise and thanksgiving. This was possibly done by songs and various other types of worship. It seemed, they all entered into this worship. Their rejoicing was at the place the LORD had chosen for worship and praise.
Deuteronomy 16:12 "And thou shalt remember that thou wast a bondman in Egypt: and thou shalt observe and do these statutes."
And now delivered from that bondage; the consideration of which should make them liberal in their freewill offering. And generous in the feast they provided, and compassionate to the stranger, widow, and fatherless.
"And thou shalt observe and do these statutes": Concerning the Passover, the feast of unleavened bread, and of Pentecost. And the peace offerings and the freewill offerings belonging to them. And nothing could more strongly oblige them to observe them than their redemption from their bondage in Egypt. As nothing more engages to the performance of good works than the consideration of our spiritual and eternal redemption by Christ (1 Cor. 6:19).
Some of the thanks and praise should be directed to the fact that they were now free. They must remember, they had been in bondage in Egypt. Now they are free, and should praise the LORD continually for setting them free. They must obey the will of the LORD to stay free.
Verses 13-15: "The Feast of Booths": (Same as Tabernacles). This was also called the "Feast of Ingathering" and the "Feast of Tabernacles" (compare Exodus 23:16; 34:22; Lev. 23:33-43; Num. 29:12-39).
Deuteronomy 16:13 "Thou shalt observe the feast of tabernacles seven days, after that thou hast gathered in thy corn and thy wine:"
Which began on the fifteenth day of Tisri, or September (see Lev. 23:34).
"After that thou hast gathered in thy corn and thy wine": And therefore sometimes called the Feast of Ingathering (Exodus 23:16). Barley harvest began at the Passover, and wheat harvest at Pentecost. And before the Feast of Tabernacles began, the vintage and the gathering of the olives were over, as well as all other summer fruits were gotten in.
"Tabernacles" were the same as the booths, in this instance. Feast of Tabernacles occurs after the Day of Atonement. This seven-day celebration is, sometimes, thought of as the time the Christians will tabernacle in heaven with God, while the wrath of God falls upon the earth. Others believe it to symbolize the Millennial reign of Jesus Christ on the earth. Seven shows spiritual completeness. It is to last seven days. This is a time of extreme rejoicing. This feast is sometimes called the Feast of Ingathering. 23:16; 34:22; Lev. 23:33-43; Num. 29:12-39).
Deuteronomy 16:14 "And thou shalt rejoice in thy feast, thou, and thy son, and thy daughter, and thy manservant, and thy maidservant, and the Levite, the stranger, and the fatherless, and the widow, that [are] within thy gates."
At this feast of tabernacles and ingathering of the fruits of the earth. In token of gratitude and thankfulness for the goodness of God bestowed on them. The Targum of Jonathan adds, with the flute and the pipe, making use of instrumental music to increase the joy on this occasion.
"Thou and thy son" (see notes on Deut. 16:11).
We find this special time of rejoicing is for everyone. It is even specifically mentioned that the Levites should rejoice too. This is everyone who lives in the gates.
Deuteronomy 16:15 "Seven days shalt thou keep a solemn feast unto the LORD thy God in the place which the LORD shall choose: because the LORD thy God shall bless thee in all thine increase, and in all the works of thine hands, therefore thou shalt surely rejoice."
The feast of tabernacles still spoken of.
"In the place which the Lord thy God shall choose": The city of Jerusalem.
"Because the Lord thy God shall bless thee in all thy increase, and in all the works of thine hands. Both in the increase of their fields, vineyards, and oliveyards, and also in their several handicraft trades and occupations they were employed in. So Aben Ezra interprets all the works of their hands of merchandise and manufactories.
"Therefore thou shalt surely rejoice": Extremely, heartily, and sincerely, and not fail to express joy on this occasion, and manifest it by a generous freewill offering to the Lord. And a bountiful entertainment for himself, his family, friends, and others.
It seems there is no time for anything, but rejoicing during this time. If this is the time of the rapture of the church, this would certainly be reason for rejoicing. If it symbolizes the reign of Jesus on the earth, there would be tremendous reason to rejoice.
Deuteronomy 16:16 "Three times in a year shall all thy males appear before the LORD thy God in the place which he shall choose; in the feast of unleavened bread, and in the feast of weeks, and in the feast of tabernacles: and they shall not appear before the LORD empty:"
All males were to appear "before the LORD thy God" each year. And they were not to appear before Him empty-handed, since the festival celebrated the provision of the Lord in the harvest. Each one was to give as he was able and as God had blessed him (1 Cor. 16:2; 2 Cor. 8:12; 9:7-8).
Some of the times of worship are optional. It appears the three times mentioned in the verse above, are the times very important to practice feast and sacrifices. Unleavened Bread Feast overlaps the Feast of Tabernacles. There were really three harvests. The first of the harvest was at Passover, or Unleavened Bread. The second harvest was at Pentecost, or Feast of weeks. The fall harvest was Tabernacles. These three must be kept, to remain in good standing with God. We Christians, will be on that wilderness journey until we find our eternal home in heaven with God.
Deuteronomy 16:17 "Every man [shall give] as he is able, according to the blessing of the LORD thy God which he hath given thee."
The quantity to be given is not fixed in the law, but the wise men appointed it, as observed on (Deut. 16:16). But it is left by the Lord to the generosity of the people, only giving this general rule, that they should do according to their ability, and as the Lord had prospered them (see 1 Cor. 16:2). So Jarchi, "every man that hath many eatables and much goods shall bring many burnt offerings and many peace offerings."
The poor give less and the rich give more, but they all give.
Verses 16:18 - 17:1: Deuteronomy (16:18-20), is an introductory call for the appointment of judges and officials who will exercise impartial justice. Deuteronomy (16:21-22), contains a prohibition against planting Asheroth and erecting a pillar, and (17:1), contains a prohibition against sacrificing to God a defective or flawed ox or sheep. These laws introduce the need for the judicial procedures dealt with in (17:2-13).
Verses 16:18 - 18:22: This portion relates to the fifth commandment and broadens the scope of authority beyond that of the parents to include:
(1) The judges (17:2-13);
(2) The king (17:14-20);
(3) The priesthood (18:1-8); and
(4) The prophets (18:9-22).
Verses 18-22: Care is taken for the due administration of justice. All personal regards must be laid aside, so that right is done to all, and wrong to none. Care is taken to prevent following the idolatrous customs of the heathen. Nothing belies God more, or tends more to corrupt the minds of men, than representing and worshipping by an image, that God, who is an almighty and eternal Spirit, present everywhere. Alas, even in gospel days and under a better dispensation, and established upon better promises, there is a tendency to set up idols, under one form or another, in the human heart.
This section deals with the responsibilities of the officials who were to maintain pure worship within the Land and to administer justice impartially.
Deuteronomy 16:18 "Judges and officers shalt thou make the in all thy gates, which the LORD thy God giveth thee, throughout thy tribes: and they shall judge the people with just judgment."
"Judges and officers": Moses had appointed leaders at Sinai to help him in the administration of the people (1:13). Here he specified that such important leadership should continue in each city. "Judges" were those who adjudicated cases with the application of the law. "Officers" were subordinate leaders of various kinds.
These judges and officers are to decide in civil matters. They must be chosen carefully, and must judge justly among the people. On spiritual matters, the priests and the high priest decide.
Deuteronomy 16:19 "Thou shalt not wrest judgment; thou shalt not respect persons, neither take a gift: for a gift doth blind the eyes of the wise, and pervert the words of the righteous."
"For a gift doth blind the eyes": Accepting a bribe was wrong since it perverted the ability of judges to act in fairness to the parties in litigation.
They must judge with no outside persuasion. They must be of high character, so they cannot be bribed. They must not give advantage to anyone, because of their station in life. They must judge righteously, because they have a judge in heaven that will judge them someday. They are greatly honored to be made judges. With greatness goes great responsibility.
Deuteronomy 16:20 "That which is altogether just shalt thou follow, that thou mayest live, and inherit the land which the LORD thy God giveth thee."
Or "justice". "Justice", strict justice, and nothing else.
"That thou mayest live and inherit the land which the Lord thy God giveth thee": That is, continue in the possession of it.
God wants His people to live righteous lives. They are to live by the law He gave them. If they are to be His then they must be honest and just in all they do. They must set an example for the heathen world around them.
Verses 21-22: Grove ... altar": Asherah ("grove"), was the name of a Canaanite goddess, represented by a wooden pole, image or tree. A stone pillar symbolic of make fertility was prevalent in the Canaanite religion. These were forbidden by the first two commandments (Exodus 20:3-6; Duet. 5:7-10).
Deuteronomy 16:21 "Thou shalt not plant thee a grove of any trees near unto the altar of the LORD thy God, which thou shalt make thee."
Of any sort of trees, as oaks or any other. Not but that it was lawful to plant trees and groves of them, but not for a religious or idolatrous use. Particularly;
"Near unto the altar of the Lord thy God, which thou shalt make thee": As the Heathens did near their altars, lest it should be thought to be done for a like superstitious and idolatrous use. Which evil the Jews sometimes fell into in the times of wicked reigns. And which their good and pious kings removed and destroyed (see 2 Kings 18:4).
Much worship of false gods took place in groves. The altar of God is never to be associated with anything like that. The groves must not be near the holy altar. The fire of God is near the altar. God would even burn the trees up, if they were near. They must not be near, because they are evil.
Deuteronomy 16:22 "Neither shalt thou set thee up [any] image; which the LORD thy God hateth."
Graven or molten, of man, beast, fish, or fowl; the word signifies a "statue or pillar" which was set up for idolatry. For, as Aben Ezra observes, what was not set up for idolatry was not forbidden. As when erected in memory of any action or remarkable event (see Joshua 22:10).
"Which the Lord thy God hateth": As he does every species of idolatry, or that has any tendency to it. It being so opposite to his being, perfections, and glory. And therefore, nothing should be done like it, because it is so hateful to him.
Images are things made with hands. God is Spirit. Things you can see with physical eyes, or touch with physical hands, are forbidden. They are not God. God is the Creator of everything and everyone.
Deuteronomy Chapter 16 Questions
1. Observe the month of __________, and keep the Passover unto the LORD God.
2. What month is this on the Hebrew calendar?
3. What is Passover remembering?
4. Describe the paschal lamb.
5. Where will the Passover be sacrificed?
6. What kind of bread is to be eaten with it?
7. How many days is unleavened bread to be eaten?
8. What is this in remembrance of?
9. What does the unleavened bread symbolize?
10. What does the number 7 mean?
11. What happens to those who eat leavened bread during this time?
12. Why must they not sacrifice the Passover inside the gate?
13. The city of God is ______________.
14. What type of cooking is spoken of in verse 7?
15. On the seventh day of Unleavened Bread, what do they do?
16. What are the seven weeks, in verse 9, called?
17. When do they begin counting the weeks?
18. The 50th day of this feast winds up at _______________.
19. The freewill offering is not of ____________, but love and appreciation.
20. Who is to rejoice before the LORD God?
21. What must they do to stay free?
22. "Tabernacles" in verse 13, were the same as __________.
23. Feast of Tabernacles occurs after the ______ ___ _______________.
24. How long is the Feast of Tabernacles to last?
25. How many times a year must all males appear before the LORD God?
26. How much shall each person give?
27. How must the judges and officers judge?
28. How does God want His people to live?
29. Why are groves forbidden to be near the altar?
Verses 1-7: No creature which had any blemish was to be offered in sacrifice to God. We are thus called to remember the perfect, pure, and spotless sacrifice of Christ, and reminded to serve God with the best of our abilities, time, and possession. Or our pretended obedience will be hateful to him. So great a punishment as death, so remarkable a death as stoning, must be inflicted on the Jewish idolater. Let all who in our day set up idols in their hearts, remember how God punished this crime in Israel.
Deuteronomy 17:1 "Thou shalt not sacrifice unto the LORD thy God [any] bullock, or sheep, wherein is blemish, [or] any evilfavouredness: for that [is] an abomination unto the LORD thy God."
"Any evilfavouredness": To bring a defective sacrifice to the Lord was to bring something into the sanctuary that was forbidden. Such a sacrifice was an abomination to the Lord. To offer less that the best to God was to despise His name (see Mal. 1:6-8). Offering a less than perfect sacrifice was, in effect, failing to acknowledge God as the ultimate provider of all that was best in life.
The Hebrew word rendered "abomination" describes utter revulsion, that which may cause stomach ache and vomiting.
"Evilfavouredness" means bad, or evil. The reason the sacrifice must not have a blemish is, because it symbolizes the perfect Lamb of God (Jesus Christ). The Lord Jesus Christ was without spot or blemish. The animal must be a male, which has never been with a female. It must be perfect in its body, just as Jesus was perfect. Anything less than the very best, would defame the Lord Jesus.
Rev. 3:20 "Behold, I stand at the door, and knock: if any man hear my voice, and open the door, I will come in to him, and will sup with him, and he with me."
Verses 2-5: "Lord of Hosts" is one of the majestic names for God, portraying Him as the commander of the heavenly army (Joshua 5:15). Anyone who "served other gods, and worshipped them" deserved capital punishment because the person's act threatened Israel's very existence. Worshiping the stars was forbidden (4:19), because it honored creation rather than the living creator.
Deuteronomy 17:2 "If there be found among you, within any of thy gates which the LORD thy God giveth thee, man or woman, that hath wrought wickedness in the sight of the LORD thy God, in transgressing his covenant,"
In any of their cities in the land of Canaan.
"Man or woman that hath wrought wickedness in the sight of the Lord thy God": As all that is wrought is in the sight of the omniscient God. Here it means not any kind of wickedness, for there is none that lives without committing sin of one sort or another, all which is known to God the searcher of hearts. But such wickedness is hereafter described.
"In transgressing his covenant": That is, his law, and particularly the first table of it. Which respects divine worship, and which is in the nature of a marriage contract or covenant. Which, as that is transgressed by adultery committed by either party. So the covenant between God and Israel was transgressed by idolatry, which is spiritual adultery. And going a whoring after other gods, as it follows.
The blessings of God came upon them, when they kept covenant with Him. When they did not keep covenant with them, it brought curses. The wickedness here, is speaking of spiritual adultery. Any worship aside from the worship of the One True God, was wickedness.
Verses 3-7: "Served other gods": The local judges were to see that false worshipers were executed, so that idolatry was dealt with severely.
Deuteronomy 17:3 "And hath gone and served other gods, and worshipped them, either the sun, or moon, or any of the host of heaven, which I have not commanded;"
The Targum of Jonathan adds, after the evil imagination or concupiscence, lusting after other lovers, and forsaking the true God, and departing from his worship.
"And served other gods": Strange gods, the idols of the people, other gods besides the true God. The creature besides the Creator.
"And worshipped them": By bowing down before them, praying to them, or ascribing their mercies and blessings to them. And giving them the glory of them.
"Either the sun, or moon, or any of the host of heaven": The two great luminaries, and the planets, constellations, and stars, any of them. Which kind of idolatry very early obtained, and was in use at this time among the Heathens, and was an iniquity to be punished by the judge (Job 31:26). Which sin, though so strictly forbidden, the people of Israel sometimes fell into (2 Kings 21:3).
"Which I have not commanded": And which is a sufficient reason, in matters of worship, to avoid and abstain from anything, that God has not commanded it (see Isaiah 1:12). And especially with respect to the object of worship, as here. And which relate to things if not forbid expressly, yet tacitly, to do which was an abomination to the Lord.
Men and women have throughout the ages, worshipped the sun. They really are impressed by the light in the sun. The sun and the moon are just containers for the light. They are creations of God. They are not God. The Light of the world is really Jesus Christ our Lord. Again, we must remember, we are not to worship any of God's creation. We are to worship the Creator of it all.
Deuteronomy 17:4 "And it be told thee, and thou hast heard [of it], and inquired diligently, and, behold, [it be] true, [and] the thing certain, [that] such abomination is wrought in Israel:"
A report of this kind was not to be neglected. Though it was not to be concluded upon as certain by hearsay, it was to be looked into, and the persons that brought it thoroughly examined. So the Targum of Jonathan, "and inquired of the witnesses well." What proof and evidence they could give of the fact, who the persons were, when and where, and in what manner the sin was committed.
"And, behold, it be true, and the thing certain": Upon examining the witnesses the case is plain and out of all question.
"That such abomination is wrought in Israel": To do it in any country was abominable, but much more so in the land of Israel. Among the professing people of God, who had the knowledge of the true God. And have had so many proofs of his deity, his power and providence, as well as received so many favors and blessings from him. And had such laws and statutes given them as no other people had.
This is saying, they did not listen to someone saying they worshipped the moon or sun. They inquired and found out for themselves. They were absolutely sure of their worship of the sun and moon. Now they must act upon it.
Deuteronomy 17:5 "Then shalt thou bring forth that man or that woman, which have committed that wicked thing, unto thy gates, [even] that man or that woman, and shalt stone them with stones, till they die."
Idolatry in any of the above instances. This must be supposed to be done after he or she have been had before a court of judicature, and have been tried and found guilty. And sentence passed on them, then they were to be brought forth to execution.
"Unto thy gates": The Targum of Jonathan says, unto the gates of your Sanhedrin, or court of judicature. But Jarchi observes, that this is a mistake of the paraphrase, for he says, we are taught by tradition that "thy gate" is the gate in which he has served or committed idolatry. And so says Maimonides, they do not stone a man but at the gate where he served or worshipped. But if the greatest part of the city are Heathens, they stone him at the door of the Sanhedrin. And this is received from tradition, that "to thy gates" is the gate at which he served, and not where his judgment is finished.
"Even that man or that woman": This is repeated, and the woman as well as the man is expressed, to show that no compassion is to be had on her as is usual, nor to be spared on account of the weakness and tenderness of her sex. But she as well as the man must be brought forth and executed according to her sentence, without any mercy shown. And this is observed to show the resentment of the divine Majesty, and his indignation at this sin.
"And shalt stone them with stones until they die": Of the manner of stoning men and women (see notes on Acts 7:58).
They must stone them till they die, to keep Israel from getting involved in this type of worship of false gods. Always, the stoning to death took place just outside the city wall. You remember on the wilderness wanderings; they were killed outside the camp.
Verses 6-7: "Two ... or three witnesses": The execution of the idolater could not take place on the basis of hearsay. There had to be at least two valid witnesses against the accused person in order for a case to be established. One witness was not sufficient in a case of this severity; this standard avoided false testimony. The way in which the execution was carried out emphasized the burden of responsibility of truthful testimony that rested on the witnesses in a case involving capital punishment. The witnesses, by casting the first stone, accepted responsibility for their testimony (compare 19:15; 1 Cor. 5:13).
Execution could take place only after the accused was proven guilty by a thorough investigation and the word of two or three witnesses (19:15), who would be the first in the execution of the guilty party. If a single "witness" lied, no one would be able to prove or disprove it (Num. 35:30; Matt. 18:16; John 8:17; Heb. 10:28).
Deuteronomy 17:6 "At the mouth of two witnesses, or three witnesses, shall he that is worthy of death be put to death; [but] at the mouth of one witness he shall not be put to death."
The idolater found guilty was to be stoned. Two witnesses were sufficient to prove a fact, if three the better. But, on the testimony of one, sentence might not be pronounced. Aben Ezra observes, that some say, if two witnesses contradict two others, a third turns the scale and determines the matter. And others say, that two who are wise men will do, and three of others. And because it is said "at the mouth" of these witnesses, it is concluded, that a testimony should be verbal and not written. Should not be recorded, neither in pecuniary cases nor in capital ones. But from the mouth of the witnesses, as it is said "at the mouth", etc. at their mouth, and not from their handwriting.
"But at the mouth of one witness he shall not be put to death": So careful is the Lord of the lives of men, that none should be taken away but upon full and sufficient evidence. Even in cases in which his own glory and honor is so much concerned.
The number "two" means establish. One person could be telling this for personal reasons. It is not likely that two or three, would tell the same story to get someone stoned to death. By two, a thing shall be established. One witness is not enough to stone someone. This is a serious offence, and must be proved beyond doubt.
Deuteronomy 17:7 "The hands of the witnesses shall be first upon him to put him to death, and afterward the hands of all the people. So thou shalt put the evil away from among you."
Of every one of them, as Aben Ezra. They were to cast the first stone at him, which would be a further trial and confirmation of their testimony. For if they readily and without reluctance first began the stoning of the idolater, it would not only show their zeal for the honor of the divine Being, but an unconsciousness of guilt in their testimony. And be an encouragement to others to proceed with safety.
"And afterwards the hands of all the people": Should be employed in taking up stones, and casting at him until he was dead.
"So thou shall put the evil away from among you": Both the evil man and the evil committed by him. Which by this means would be prevented from spreading. Seeing by his death others would be deterred from following his example. As well as the evil of punishment, which otherwise would have come upon the nation, had they connived at so gross an iniquity.
The first stone must be thrown by the accuser. Then, all the people shall stone the person to death. Jesus spoke to the people about to stone a woman to death. The following is what He said.
John 8:7 "So when they continued asking him, he lifted up himself, and said unto them, He that is without sin among you, let him first cast a stone at her."
This is pretty interesting, because they all turned and walked away. They knew they all had sinned in some way or another.
Verses 8-13: Courts of judgment were to be set up in every city. Though their judgment had not the Divine authority of an oracle, it was the judgment of wise, prudent, experienced men, and had the advantage of a Divine promise.
"If there arise a matter too hard for thee in judgment": If a judge thought a case was too difficult for him to decide, he could take it to a central tribunal, consisting of priest and an officiating chief judge, to be established at the future site of the central sanctuary. The decision of that tribunal would be final, and anyone refusing to abide by that court's decision was subject to the death penalty.
Deuteronomy 17:8 "If there arise a matter too hard for thee in judgment, between blood and blood, between plea and plea, and between stroke and stroke, [being] matters of controversy within thy gates: then shalt thou arise, and get thee up into the place which the LORD thy God shall choose;"
"Too hard" connotes something wonderful or miraculous for example. The mighty acts of God's deliverance in Egypt (Exodus 3:20; 15:11; 34:10). The case in question was, then, one that had some very unusual features. Three illustrations of the kind of case are given:
(1) Different cases of homicide (Literally, "between blood and blood"), where it was difficult to decide between manslaughter and premeditated murder (compare 19:1-13; Exodus 21:12-14);
(2) Different cases of "rights at law", where a decision about the rights of the two parties was difficult (compare 22:1-15); and
(3) Different kinds of assault or personal injury (literally, "between smiting and smiting", compare Exodus 21:12-34).
There are some situations, where it cannot be determined who is right and who is wrong. This should not be decided without consulting with the LORD. Disputes sometimes arise, and it is difficult to tell who is right and who is wrong. This is a matter for God to settle. They must all go to a place chosen of God for this purpose. This chosen place will be the temple, after it is built.
Deuteronomy 17:9 "And thou shalt come unto the priests the Levites, and unto the judge that shall be in those days, and inquire; and they shall show thee the sentence of judgment:"
"Unto the priests": That is, unto the great council, which consisted chiefly of the priests and Levites, as being the best expositors of the laws of God. By which all those controversies were to be decided. And the high-priest was commonly one of that number, comprehended here under the priests, whereof he was the chief.
By "judges" here, seems to be meant those supreme judges of the nation. Whom God raised up when the Israelites were oppressed by their enemies. Such as Gideon, Jephthah, Samson, Samuel, etc. Such judges were, by their office, invested with the highest authority, civil as well as military. For to judge Israel was to administer justice, as well as to command armies. Moses seems to intimate, that the Hebrew commonwealth was to retain, after his death, the same form as it had now when he was alive. For he himself was the supreme judge, or administrator of justice, to whom the more difficult causes were to be referred (Deut. 1:17). So Joshua was judge after him, and many other.
"And they shall show thee the sentence of judgment": Give their judgment in the difficult case proposed, and declare what is right to be done, and what sentence is to be pronounced.
This is like taking the matter to a higher court. In this instance, it must be decided by the spiritual and civic leader together.
Deuteronomy 17:10 "And thou shalt do according to the sentence, which they of that place which the LORD shall choose shall show thee; and thou shalt observe to do according to all that they inform thee:"
The judges of the inferior courts were to return and proceed on the difficult case according to the judgment of the great court at Jerusalem. And follow the directions and instructions they should give them.
"And thou shalt observe to do according to all that they inform thee": Not only observe and take notice of what they say, but put it in practice. And not in some things and some circumstances only, but in all and everything they should give them information about relating to the case in question.
They must live by the decision the judge and the priest make. There will be no appeal of the matter. Whatever they decide, must be done. A true judge and priest are guided by God in their decisions.
Deuteronomy 17:11 "According to the sentence of the law which they shall teach thee, and according to the judgment which they shall tell thee, thou shalt do: thou shalt not decline from the sentence which they shall show thee, [to] the right hand, nor [to] the left."
For they were not to make any new law, but to teach the law of God. And so far as their sense and opinion of things agreed with that law they were to be regarded.
"And according to the judgment which they shall tell thee, thou shalt do": What was law and justice, and what were fit and right to be done, according to the will of God. Which they should declare unto them, that was carefully to be done by them.
"Thou shalt not decline from the sentence they shall show thee, to the right hand nor to the left": By setting up after, all their own judgments against theirs to whom they had applied for information and direction. Which to have done would have been very insolent and affronting. They were not to depart from the determination they made of the case, on pretense of knowing better. Nor even in any minute circumstance to deviate from it. But strictly and closely to keep unto it; though not to follow them so implicitly as to receive from them and embrace things the most absurd and unreasonable.
The priest speaks as an oracle of God. Whatever sentence he hands down, must be complied with. They must do exactly as they are sentenced. They must not lean to the right or the left.
Deuteronomy 17:12 "And the man that will do presumptuously, and will not hearken unto the priest that standeth to minister there before the LORD thy God, or unto the judge, even that man shall die: and thou shalt put away the evil from Israel."
The judge of the country court that makes his application to that at Jerusalem for information and direction. If after all, he is conceited in his own opinion, and rejects theirs, and is obstinate, and will not be guided and directed, but will take his own way, and pursue his own sense of things, and act according to that.
"And will not hearken to the priest that standeth to minister there before the Lord thy God": The priests of the tribe of Levi, of whom the court generally consisted (Deut. 17:9).
"Or unto the judge": Or judges (see notes on Deut. 17:9). Now the man that has asked advice of them, and will not be directed by it, but takes his own way, this being so great a contempt of, and insult upon, the great senate of the nation.
"Even that man shall die": And this was by strangling, for so the rebellious older, as such a one is called, was to die according to the Misnah.
"And thou shall put away the evil from Israel": The evil man that is rebellious against the supreme legislature of the nation, and the evil of refusing to comply that he is guilty of, deterring others from it by his death.
If the person who is being judged does not accept the judgement, he will be put to death. He must learn not to rebel against the authority the LORD has set up. The priest is representing God. To go against his decision, is to go against God.
Deuteronomy 17:13 "And all the people shall hear, and fear, and do no more presumptuously."
All the people of Israel in their own cities, and particularly the judges in those cities. They shall hear of what is done to the obstinate and disobedient elder, and shall be afraid to commit the like offence, lest they should come into the same punishment.
"And do no more presumptuously": After his example; hence, Jarchi says, they wait till the feast comes, and then put him to death. And so it is said, they bring him up to the great Sanhedrin which is at Jerusalem, and there keep him until the feast (the next feast). And put him to death at the feast, as it is said, all the people shall hear, and fear.
The punishment inflicted upon this person is a warning to others. They will think twice, before they commit the same crime.
Verses 14-20: God himself was in a particular manner, Israel's King. And if they set another over them, it was necessary that he should choose the person. Accordingly, when the people desired a king, they applied to Samuel, a prophet of the Lord. In all cases, God's choice, if we can but know it, should direct, determine, and overrule ours. Laws are given for the prince that should be elected. He must carefully avoid everything that would turn him from God and religion. Riches, honors, and pleasures, are three great hindrances of godliness, (the lusts of the flesh, the lusts of the eye, and the pride of life). Especially to those in high stations; against these the king is here warned. The king must carefully study the law of God, and make that his rule. And having a copy of the Scriptures of his own writing, must read therein all the days of his life. It is not enough to have Bibles, but we must use them, use them daily, as long as we live. Christ's scholars never learn above their Bibles, but will have constant occasion for them, till they come to that world where knowledge and love will be made perfect. The king's writing and reading were as nothing, if he did not practice what he wrote and read. And those who fear God and keep his commandments, will fare the better for it even in this world.
God provided principles for kings for the time when Israel would become a monarchy (1 Sam. 10:19). His law allowed for the normal blessings that would accrue to "a king", but He had specifically warned against personally motivated accumulation of riches. Solomon's lust for more and more wealth led him to flagrantly disobey the Lord's prohibitions against accumulating large amounts of "horses, gold, silver", and "wives" (1 Kings 4:26; Eccl. Chapters 5 and 6).
Deuteronomy 17:14 "When thou art come unto the land which the LORD thy God giveth thee, and shalt possess it, and shalt dwell therein, and shalt say, I will set a king over me, like as all the nations that [are] about me;"
"A king": The office of kingship was anticipated by Moses in the Pentateuch (see Gen. 17:16; 35:11; 49:9-12; Num. 24:7, 17). He anticipated the time when the people would ask for a king and here gave explicit instruction concerning the qualifications of that future king.
We must remember that, God did not want them to be like the nations around them. He was their King. They were not to have an earthly king. Trying to be like others, can cause many problems.
Deuteronomy 17:15 "Thou shalt in any wise set [him] king over thee, whom the LORD thy God shall choose: [one] from among thy brethren shalt thou set king over thee: thou mayest not set a stranger over thee, which [is] not thy brother."
"From among thy brethren": How the Lord would make that choice was not said, but the field was narrowed by the specification that he must be a brother Israelite.
God will finally allow them to choose someone to be their earthly king, because they continually wanted one. He warns them not to choose someone who is not a Hebrew brother, ruled by God. God will choose their king for them. They must accept the one the Lord chooses.
Behold, I stand at the door, and knock: if any man hear my voice, and open the door, I will come in to him, and will sup with him, and he with me.
Verses 16-17: Multiply ... multiply ... multiply": Restrictions were placed on the king:
(1) He must not acquire many horses;
(2) He must not take multiple wives; and
(3) He must not accumulate much silver and gold.
The king was not too rely on military strength, political alliances, or wealth for his position and authority, but he was to look to the Lord. Solomon violated all of those prohibitions, while his father, David, violated the last two. Solomon's wives brought idolatry into Jerusalem, which resulted in the kingdom being divided (1 Kings 11:1-43).
Deuteronomy 17:16 "But he shall not multiply horses to himself, nor cause the people to return to Egypt, to the end that he should multiply horses: forasmuch as the LORD hath said unto you, Ye shall henceforth return no more that way."
That he might not put his trust and confidence in outward things, as some are apt to trust in horses and chariots. And that he might not tyrannize over and distress his subjects by keeping a number of horses and chariots as a standing army.
"Nor cause the people to return to Egypt, to the end that he should multiply horses": Which was a country that abounded with them, and therefore he was not to encourage, and much less oblige his subjects to travel thither or trade with that people for the sake of increasing his stock of horses (Isa. 31:1).
"Forasmuch as the Lord hath said unto you, ye shall henceforth return no more that way": Not that going into Egypt on any account whatsoever was forbidden, as for trade and merchandise in other things. Or for shelter and safety, for which some good men fled there. But for outward help and assistance against enemies. And for horses on that account, and particularly in order to dwell there. From which the Jews in the times of Jeremiah were dissuaded by him, and threatened by the Lord with destruction, in case they should (Jer.42:15). When the Lord said this is not certain. It may be when they proposed to make a captain, and return unto Egypt. Or he said this in his providence, this was the language of it ever since they came out of it. Or however this he now said (see Deut. 28:68).
The Promised Land is to be their everlasting inheritance. They are not to go back to Egypt (symbolic of the world). They must remain in the land God promised them. God does not want them to have large numbers of horses. They might decide to return to Egypt.
Deuteronomy 17:17 "Neither shall he multiply wives to himself, that his heart turn not away: neither shall he greatly multiply to himself silver and gold."
From attending to the duty of his office, the care and government of his people, and from serious religion. And particularly from the worship of the true God, as the heart of Solomon was turned away from it by his numerous idolatrous wives (1 Kings 11:3).
"Neither shall he greatly multiply to himself silver and gold": He might increase his wealth, but not greatly, lest his heart should be lifted up with pride by it. And his subjects should be oppressed and burdened with taxes for that purpose. Or he, being possessed of so much, should make use of it to enslave them. And especially should be so elated with it as to deny God, and despise his providence, and disobey his laws (see Prov. 30:9).
God intended for one man to marry one woman. Many wives cause jealousy and heartache. The wives, specifically spoken of here, are heathen wives that worship false gods. His heart must stay upon God. Silver and gold are earthly treasures. They perhaps, would cause a king to have too much pride.
Verses 18-20: In the days of the kings, people did not have personal copies of the Scriptures. Instead, they would listen to the priests read Scripture. Here, however, God says that a king should "copy ... this law in a book" and the "read therein" every day "that his heart may not be lifted above his brethren". God wants believers to know, understand and apply His Word (Acts 17:10-11; 1 Peter 2:5).
Deuteronomy 17:18 "And it shall be, when he sitteth upon the throne of his kingdom, that he shall write him a copy of this law in a book out of [that which is] before the priests the Levites:"
"Write him a copy of this law": The ideal set forth was that of the king who was obedient to the will of God, which he learned from reading the law. The result of his reading of the Pentateuch would be fear of the Lord and humility. The king was pictured as a scribe and scholar of Scripture. Josiah reinstituted this approach at a bleak time in Israel's history (compare 2 Kings chapter 22).
God has given all the law they need to live by. His law in Leviticus is sufficient to cover all civil matters. There is no need for another law. He must have a copy of the law God gave, and go by it. He must learn it well, and govern by it. We Christians here in the United States, must realize that our constitution was founded upon Bible principles. It is a dangerous thing to live by laws made by man.
Deuteronomy 17:19 "And it shall be with him, and he shall read therein all the days of his life: that he may learn to fear the LORD his God, to keep all the words of this law and these statutes, to do them:"
Always, when at home or abroad, sitting on his throne or lying down, or wherever he went. Unless in such places where it was not proper to read it, as the Jews observe. And he shall read therein all the days of his life. Every day of his life; meditate on it night and day, as a good man does. That he might be well versed in it, and know how to govern his people according to it.
"That he may learn to, fear the Lord his God": To serve and worship him both internally and externally. He having the fear of God always before his eyes, and on his heart. Which the holy law of God directs to and instructs in.
"To keep all the words of this law, and these statutes, to do them": Not only such as concerned him as a king, but all others that concerned him as a man, a creature subject to the Lord. And as an Israelite belonging to the church and commonwealth of Israel, and so includes all laws, moral, ceremonial, and judicial.
To be king, carries with it great responsibility. The king is answerable to God. He must learn well God's law, and live and rule by those laws.
Deuteronomy 17:20 "That his heart be not lifted up above his brethren, and that he turn not aside from the commandment, [to] the right hand, or [to] the left: to the end that he may prolong [his] days in his kingdom, he, and his children, in the midst of Israel."
"His heart be not lifted up above his brethren": The king was not to be above God's law, any more than any other Israelite.
A man is king, because God chose him to be king. He is not better than anyone else, just chosen. He must continuously realize his power is in God, and not in himself. He must live by the same law as the people. He must set an example. He is not above the law, because of his elevated position. It appears from this, that the kingship was to go from father to son. The father who is king, must teach his son of the ways of God, so he will be ready to take over when the father dies.
Deuteronomy Chapter 17 Questions
1. The sheep used in sacrifice must be without __________.
2. Why is this necessary?
3. "Evilfavouredness" means ______, or _______.
4. When did the blessings of God come upon them?
5. When did the curse of God come?
6. Wickedness in verse 2, is speaking of what?
7. What causes people to worship the sun?
8. The sun and the moon are _____________ of God.
9. Who is the Light of the world?
10. What is verse 4 warning against?
11. What should be done to those who worship the sun and the moon?
12. What does the number "two" mean?
13. How many witnesses are necessary, before someone is to be stoned to death?
14. Who throws the first stone?
15. What lesson did Jesus teach about stoning?
16. What do they do, if the matter is too hard for them to decide?
17. What is happening, when they take the matter to the priest?
18. What if they do not like the sentence handed down by the priest?
19. The priest speaks as an __________ of God.
20. Who is truly King of all believers?
21. What earthly king is the only one God will accept for them?
22. Why must their earthly king not multiply horses?
23. What is Egypt symbolic of?
24. Why should the earthly king not multiply wives unto himself?
25. What is wrong with him having much gold and silver?
26. What law shall the king rule by?
27. To be king, carries with it great __________________.
28. The king is answerable to ______.
29. Why is a man king?
30. The kingship was to go from __________ to _____.
Verses 1-8: Care is taken that the priests entangle not themselves with the affairs of this life, nor enrich themselves with the wealth of this world. They have better things to mind. Care is likewise taken that they want not the comforts and conveniences of this life. The people must provide for them. He that has the benefit of solemn religious assemblies, ought to give help for the comfortable support of those that minister in such assemblies.
The priests, the Levites and all the tribe of Levi need to be distinguished in that all the priests were descended from Levi, but only Aaronite Levites were priests. In general, they had "no part nor inheritance with Israel", that is, they possessed no unified tribal territory (10:9; 12:12; 14:27, 29).
Three families made up the "tribe of Levi": The Gershonites, the Kohathites and the Merarites.
Deuteronomy 18:1 "The priests the Levites, [and] all the tribe of Levi, shall have no part nor inheritance with Israel: they shall eat the offerings of the LORD made by fire, and his inheritance."
"All the tribe of Levi": Unlike the other 12 tribes, none of the tribe of Levi, including the priests, was given an allotment of land to settle and cultivate. The Levites lived in the cities assigned to them throughout the land (Num. 35:1-8; Joshua chapter 21), while the priests lived near the central sanctuary, where they went to officiate in their appropriate course (compare 1 Chron. 6:57-60). Levites assisted the priests (Num. 3-4, 8).
The Levitical tribe belongs to God, in place of the firstborn of each family. They do not inherit land with the other tribes, because they live of things offered in the temple. They are to share with the altar. The Levites were not all priests, but were in the service of God in some manner. The meal offering, the sin offering, and the trespass offering are what is meant by the offerings above. The things appropriated to the LORD are also, to be used by the Levites. This included the tithes and offerings.
Deuteronomy 18:2 "Therefore shall they have no inheritance among their brethren: the LORD [is] their inheritance, as he hath said unto them."
"The LORD is their inheritance": He had chosen the Levites as His firstborn consecration portion of Israel (verse 5), and then gave Himself to them as their portion. Their portion of the offerings is assigned (in verses 3-5).
Verses (6-8), state an important principle in that the rights of all Levites are guaranteed against any possible restrictions imposed by vested interests at the central sanctuary. The priests were to be treated generously, and they could keep anything received from the sale of property as they came to the sanctuary.
They do not live by raising crops or animals. Their livelihood comes from God. The things offered to the Lord, in turn, are used to support the Levites.
Deuteronomy 18:3 "And this shall be the priest's due from the people, from them that offer a sacrifice, whether [it be] ox or sheep; and they shall give unto the priest the shoulder, and the two cheeks, and the maw."
Not from the priests, as Jarchi observes, but from those that bring the sacrifices to the priests, particularly the peace offerings.
"Whether it be ox or sheep": The one of the herd, the other of the flock. Creatures used in sacrifice, and takes in goats and the kids of them, rams and lambs.
"And they shall give unto the priest the shoulder, and the two cheeks, and the maw": The first of these designs the upper part of the arm that joins to the neck and back. And the next the two cheeks with the tongue, as both Jarchi and Aben Ezra observe. And indeed the whole head is meant. "The maw", the Hebrew word here rendered maw, or stomach, may have another signification; and some render it the breast; others take it for the part which lies under the breast.
They bring the animal to sacrifice, and this is the portion of the priest.
Deuteronomy 18:4 "The first fruit [also] of thy corn, of thy wine, and of thine oil, and the first of the fleece of thy sheep, shalt thou give him."
This is the "terumah", or heave offering, the offering of the firstfruits. What the measure or quantity was is not declared, but is fixed by the Jews (see notes on Exodus 22:29).
In addition to the first fruits already prescribed by the Law to be given to the priests (Num. 18:12-13). Moses here enacts that the first fleece of the sheep shall be given. All these, though legally prescribed, were free gifts on the part of the people. The neglect of the prescription incurred only moral blame, not judicial penalty.
In the 18th chapter of Numbers, we read of the first of the fruit, corn, wine, and oil. In this, we see the first of the fleece of the sheep added.
Deuteronomy 18:5 "For the LORD thy God hath chosen him out of all thy tribes, to stand to minister in the name of the LORD, him and his sons for ever."
That is, has chosen the tribe of Levi out of all the other tribes of Israel.
"To stand to minister in the name of the Lord": The priests to minister to the Lord by offering sacrifices, and the Levites to minister to the priests in assisting them in their service. And both their ministry was in the name of the Lord, and for his glory. And done standing; for there was no sitting in the sanctuary; the priestly ministry was only performed standing. Whatever was done sitting was rejected (see Heb. 10:11).
"Him and his sons for ever": Levi and his posterity, or the posterity of the tribe of Levi, were chosen by the Lord to this service. To be employed in it as long as the ceremonial law continued, on which stood the Levitical priesthood. But both are now abolished by Christ, having their accomplishment in him (Heb. 7:11).
The Levitical tribe was trained in spiritual things. The priest represented the people to God, and God to the people. When he had on the priestly garment, he was speaking in the power and authority of God. He was God's representative on the earth. They were a separate people, because the oil of anointing was upon them.
Verses 6-8: "A Levite": If a Levite wanted to go to the central sanctuary to minister there in the Lord's name, he was permitted to do so and to receive equal support along with other Levites.
Deuteronomy 18:6 "And if a Levite come from any of thy gates out of all Israel, where he sojourned, and come with all the desire of his mind unto the place which the LORD shall choose;"
In any of the cities through the land, for they were dispersed all over the country, and employed in instructing and teaching the people. And, excepting the cities which were given them to dwell in out of the various tribes, they were but sojourners.
"And come with all the desire of his mind unto the place which the Lord shall choose": The city of Jerusalem, where the temple would be built, and sacrifices offered. At which the Levites were assisting to the priests, and in various parts of the service of the sanctuary. And to which they are supposed to come with a hearty good will, with great eagerness of soul, and a vehement desire of being employed in the work of the Lord.
Deuteronomy 18:7 "Then he shall minister in the name of the LORD his God, as all his brethren the Levites [do], which stand there before the LORD."
The Targum of Jonathan is, "he shall minister in the name of the Word of the Lord his God". In the name of Christ, as a type of him, as every priest and every sacrifice were. He was to be allowed to officiate, though it was not his course or turn.
"As all his brethren the Levites do, which stand there before the Lord": Daily offering the same sacrifices, and whatsoever are brought unto them. Who might be said to stand before the Lord, because they stood at the altar of the Lord, and offered the sacrifices of the people to him. And a country Levite or priest was to be admitted to do the same thing at Jerusalem, and in the temple there, as they did. And this shows that a priest is meant by the Levite.
All of the Levites were a separate people to the service of God. They could all minister, when they came to the sanctuary. They all lived of the gifts given in the temple.
Deuteronomy 18:8 "They shall have like portions to eat, beside that which cometh of the sale of his patrimony."
Equal parts of the sacrifices with the priests that usually ministered there. Hence we learn, says Jarchi, that they divided the skins and flesh of the sin offerings. Perhaps even such as did not come by virtue of the feast. As the daily sacrifices, and the additions of the Sabbath, and the vows, and the freewill offerings.
"Beside that which cometh by the sale of his patrimony": For though the priests and Levites had no inheritance divided to them in the land, yet they might buy houses and fields, and leave them to their children. And this may be called their patrimony (heritage or inheritance). Now it was not reasonable that they should wholly live upon this, or spend what their fathers left them. But, besides the income of that, were to have their part and portion with their brethren in the sacrifices of the sanctuary.
There would have been far too much meat for just the priest's and the high priest's families from the offerings. The foodstuff was to be shared with the entire Levitical tribe. "Patrimony" means his price upon the house of his fathers. This means they were to live of the things of the temple.
Verses 9-14: Was it possible that a people so blessed with Divine institutions, should ever be in any danger of making those their teachers whom God had made their captives? They were in danger; therefore, after many like cautions, they are charged not to do after the abominations of the nations of Canaan. All reckoning of lucky or unlucky days, all charms for diseases, all amulets or spells to prevent evil, fortune-telling, etc. are here forbidden. These are so wicked as to be a chief cause of the rooting out of the Canaanites. It is amazing to think that there should be any pretenders of this kind in such a land, and day of light, as we live in. They are mere impostors who blind and cheat their followers.
"Pass through the fire": This section contains some stern admonitions against any indulgence in sorcery. The exact nature of this practice seems to have been a kind of trial by ordeal. The context indicates that the offering of a child is for the particular purpose of determining or discerning the course of events. This probably was the motivation behind the Moabite kin's sacrifice of his son (in 2 Kings 3:26-27).
The Canaanites, heavily involved in the occult, practiced witchcraft, interpreted omens, called up the dead, and listened to soothsayers and diviners, in addition to child sacrifice. The Israelites were moving into a dark land and needed to be careful to destroy the people and so avoid their wickedness.
Verses 9-12: "After the abominations of those nations": Moses gave a strict injunction not to copy, imitate, or do what the polytheistic Canaanites did. Nine detestable practices of the Canaanites were delineated in verse 10-11, namely:
(1) Sacrificing children in the fire (see 12:31);
(2) Witchcraft, seeking to determine the will of the gods by examining and interpreting omens;
(3) Soothsaying, attempted to control the future through power given by evil spirits;
(4) Interpreting omens, telling the future based on signs;
(5) Sorcery, inducing magical effects by drugs or some other sort of potion;
(6) Conjuring spells, binding other people by magical muttering;
(7) Being a medium, one who supposedly communicates with the dead, but actually communicates with demons;
(8) Being a spiritualist, one who has an intimate acquaintance with the demonic, spiritual world; and
(9) Calling up the dead, investigating and seeking information from the dead.
These evil practices were the reason the Lord was going to drive the Canaanites out of the land.
Deuteronomy 18:9 "When thou art come into the land which the LORD thy God giveth thee, thou shalt not learn to do after the abominations of those nations."
The land of Canaan, often thus described, to express the goodness of God in bestowing it on them, as a mere favor of his, without any desert of theirs. And so typical of the heavenly Canaan, or eternal life, which is the free gift of God through Christ.
"Thou shall not learn to do after the abominations of these nations": The seven nations which before inhabited it; they might learn, as Jarchi observes, to know how corrupt their works were, and to show to their children, that they might not do so. But they were not to learn them so as to practice them, but to have them in the utmost abhorrence. As being abominable to God, and which should be so to them. Some of which are as follow.
One reason God had them to kill, or drive out the people, was so they would not follow the ways of the people of the land. They were to remain a holy people. These people worshipped false gods, which were abominations to God.
Deuteronomy 18:10 "There shall not be found among you [any one] that maketh his son or his daughter to pass through the fire, [or] that useth divination, [or] an observer of times, or an enchanter, or a witch,"
"Divination": (qesem) was used of Balaam in (Num. 22:7 and Joshua 13:22). Saul asked the witch of Endor to "divine unto me" in (1 Sam. 28:8). The same word in (Ezekiel 21:21), refers to the practice of whirling arrows in a quiver and deciding the answer to the question by the first arrow thrown out.
"Observer of times": (meonen) may be a reference to divination by reading clouds.
"Enchanter": (menachesh): In (Genesis 44:5, 15), it refers to Joseph's divination by means of a cup, and may point to a kind of hydromancy, in which reflections on the water in a cup are observed.
"Witch": (mekashep) denotes a form of magic. The root means "to cut up", and thus may refer to one who cuts up herbs and brews them for magical purposes (Greek pharmaka, drug). The term is used in (Micah 5:12), for some such material as drugs or herbs used superstitiously to product magical effects. The noun therefore means enchanter or sorcerer (Exodus 7:11; 22:18; 2 Chron. 33:6; Dan. 2:2; Mal. 3:5).
The worship of Molech involved causing the children to walk through fire. This was strictly forbidden. "Divination" is the same as witchcraft. "Observers of times" are people who read their horoscopes. "Enchanters" are people who cast spells, such as a hypnotist. All of these, including a witch, are things or people who the person puts his trust in rather than in God. Their power comes from the devil, and not God.
Deuteronomy 18:11 "Or a charmer, or a consulter with familiar spirits, or a wizard, or a necromancer."
"Wizard": (yide oni): This term is related to the verb "to know", or "to consult" a similar spirit.
"Necromancer": The Hebrew for this term means "one who asks of the dead". All these practices (in verses 10-11), are clearly condemned.
Persons such as palm readers, all sorts of mind control, and even the martial arts fall into this category. A "necromancer" is someone who conjures up the spirits of the dead for purposes of magically revealing the future. The sad thing is that much of this is a part of our society today.
Verses 15-22: It is here promised concerning Christ, that there should come a Prophet, great above all the prophets. By whom God would make known himself and his will to the children of men, more fully and clearly than he had ever done before. He is the Light of the world (John 8:12). He is the World by whom God speaks to us (John 1:1; Heb. 1:2). In his birth, he should be one of their nation. In his resurrection, he should be raised up at Jerusalem, and from there his doctrine should go forth to all the world. Thus God, having raised up his Son Christ Jesus, sent him to bless us. He should be like unto Moses, only above him. This prophet is come, even JESUS; and is He that should come, and we are to look for no other. The view of God which he gives, will not terrify or overwhelm, but encourages us. He speaks with fatherly affection and Divine authority united. Whoever refuses to listen to Jesus Christ, shall find it is at his peril; the same that is the Prophet is to be his Judge (John 12:48). Woe then to those who refuse to hearken to His voice, to accept His salvation, or yield obedience to His sway! But happy are they who trust in Him, and obey Him. He will lead them in the paths of safety and peace, until He brings them to the land of perfect light, purity, and happiness. Here is a caution against false prophets. It highly concerns us to have a right touchstone wherewith to try the word we hear, that we may know what that word is which the Lord has not spoken. Whatever is against the plain sense of the written word, or which gives countenance or encouragement to sin, we may be sure is not that which the Lord has spoken.
Deuteronomy 18:12 "For all that do these things [are] an abomination unto the LORD: and because of these abominations the LORD thy God doth drive them out from before thee."
Not that do all these things, but whoever does any of them, as Jarchi notes. All such persons that use such unlawful methods, or any of them, to gain knowledge. And likewise all those that consult them, and make use of them. And especially it must be very abominable in the people of Israel to encourage such persons and practices. Who had the knowledge of the true God, and him to consult on all occasions. Had his law and testimony to attend unto as the rule of their conduct, and his prophets to advise with in matters of difficulty (see Isa. 8:20).
"And because of these abominations the Lord thy God doth drive them out from before thee": As well as other sins mentioned in (Lev. 18:24). And, as before observed from Cicero, all nations have been addicted to the arts of divination here condemned.
An "abomination" is not just a sin, but a revolting sin. These are totally impermissible. God wants your total loyalty. He does not want anyone or anything else, in control of your will.
Deuteronomy 18:13 "Thou shalt be perfect with the LORD thy God."
Sincerely serve and worship him, faithfully adhere to his word, laws, statutes, and ordinances, and walk uprightly before him.
To be perfect with the LORD thy God, does not mean that you will be perfect as far as the world is concerned. In fact, if you try to live perfect before the Lord, you will be an outcast of the world.
Deuteronomy 18:14 "For these nations, which thou shalt possess, hearkened unto observers of times, and unto diviners: but as for thee, the LORD thy God hath not suffered thee so [to do]."
Such as are before mentioned, and did as they directed them.
"But as for thee, the Lord thy God hath not suffered thee so to do": Or, "but thou not so" thou shouldest not do so. Not hearken to such persons, but to the Lord thy God, and to his law and testimony. Nor art thou left to the deception of such persons. The Lord thy God hath given thee: his word and statutes, as a rule to go by, which he has not given to other nations. The Targum of Jonathan adds, "the priests shall ask by Urim and Thummim, and a true prophet shall the Lord your God give unto you." So that they had no need to hearken to such impostors and deceivers. Or, "as for thee, not so are they whom the Lord thy God giveth thee". That is, the prophets whom the Lord would give unto them would not be like the diviners of the Heathens, who imposed on the people and deceived them. But would be men sent and inspired by God, and true and faithful in the discharge of their office. And to hearken to these they are encouraged by the promise of a very eminent one, like to Moses, in the next verse.
The nations being driven out, had placed their faith in these abominable things. You can see what happened to them. God has forbidden this. He requires our total loyalty to Him.
Verses 15-18: "The LORD thy God will raise up unto thee a Prophet ... like unto me" speaks of the coming of the Lord (Matt. 21:11; Luke 1:76; Acts 3:22). There are three standard prophetic offices of the Coming One, Prophet, Priest, and King, along with two more expectations: the Sage and the Suffering Servant. Each of these five ideals was a subject of intense interest in the century before the coming of Christ, texts in the Dead Sea Scrolls show how lively the issues were.
Verses 15-19: By contrast, Yahweh would raise up a line of prophets. The will of God was to be discovered through a prophet and not through a diviner, a magic worker, or a spiritualist. He was to be "from the midst of thee, of thy brethren" and "like unto me".
Rev. 3:20: "Behold, I stand at the door, and knock: if any man hear my voice, and open the door, I will come in to him, and will sup with him, and he with me."
"A Prophet ... like unto me": The singular pronoun emphasizes the ultimate Prophet who was to come. Both the Old Testament (34:10), and the New Testament (Acts 3:22-23; 7:37), interpret this passage as a reference to the coming Messiah, who like Moses would receive and preach divine revelation and lead His people (compare John 1:21, 25, 43-45; 6:14; 7:40). In fact, Jesus was like Moses in several other ways:
(1) He was spared death as a baby (Exodus chapter 2; Matt. 2:13-23);
(2) He renounced a royal court (Phil. 2:5-8; Heb. 11:24-27);
(3) He had compassion on His people (Num. 27:17; Matt. 9:36);
(4) He made intercession for the people (Deut. 9:18; Heb., 7:25);
(5) He spoke with God face to face (Exodus 34:29-30; 2 Cor. 3:7); and
(6) He was the mediator of a covenant (Deut. 29:1; Heb. 8:6-7).
Deuteronomy 18:15 "The LORD thy God will raise up unto thee a Prophet from the midst of thee, of thy brethren, like unto me; unto him ye shall hearken;"
A single person only is spoken of. And there is a dissimilitude between Moses and anyone of the prophets, and all of them in succession (Deut. 34:10). But the Messiah, with whom the whole agrees; and upon this the expectation of a prophet among the Jews was raised (John 6:14). And is applied to him, and referred to as belonging to him in (Acts 3:22). Who was a prophet, mighty in word and deed. And not only foretold future events, as his own sufferings, death and resurrection from the dead. But the destruction of Jerusalem, and other things. He taught and instructed men in the knowledge of divine things, spake as never man did, and preached the Gospel fully and faithfully, so that as the law came by Moses. The doctrine of grace and truth came by him; and he was raised up of God. Called, sent, commissioned and qualified by him for the office of a prophet, as well as was raised from the dead as a confirmation of his being that extraordinary person.
"From the midst of thee": He was of Israel, according to the flesh, of the tribe of Judah, and of the house of David. Born of a virgin in Bethlehem, preached only in Judea, and was raised from the dead in the midst of them, and of which they were witnesses.
"Of thy brethren": The Israelites, of whom, as concerning the flesh, Christ came, and to whom he was sent as a prophet, and among whom he only preached.
"Like unto me": The Targum of Jonathan adds, "in the Holy Spirit;" which he received without measure, and in respect of which was superior to Moses, or any of the prophets. He was like to Moses in the faithful discharge of his office, in his familiar converse with God, and in the miracles which he wrought. As well as in his being a Mediator, and the Redeemer of his people, as Moses was a mediator between God and the people of Israel, and the deliverer of them out of Egypt. And it is a saying of the Jews themselves," as was the first redeemer, so is the second."
"Unto him ye shall hearken": Externally attend on his ministry. Internally receive his doctrine, embrace and profess it. Do what is heard from him, hear him, and not another, always and in all things (see Matt. 17:5).
All of the abominations mentioned are pertaining to the spiritual side of mankind. They are not civil matters. The spiritual side will be taken care of by a prophet, whom God will raise up to train them.
Verses 16-18 indicate he was to be a mediator between God and man, like Moses. The use of the singular noun led some Jewish expositors to seeks to identify the prophet with some individual, such as Joshua or Jeremiah (but verses 21-22 exclude such an interpretation). He was to be like Jesus in that He was faithful (Heb. 3:2), full of compassion and love (Num. 27:17; Matt. 9:36), a powerful intercessor for his people (9:18; Heb. 7:25), speaking with God face-to-face and reflecting the divine glory (2 Cor. 3:7). Like Christ, he was to be a mighty prophet in word and deed (Luke 24:19), a revealer of God's will and purpose (compare 6:1; Rev. 1:1); a mediator of the covenant (29:1; Heb. 8:6-7), and a leader of the people (Isa. 55:4).
Deuteronomy 18:16 "According to all that thou desiredst of the LORD thy God in Horeb in the day of the assembly, saying, Let me not hear again the voice of the LORD my God, neither let me see this great fire any more, that I die not."
This was promised them, in answer to their request at Horeb or Mount Sinai, when the law was delivered to them in the terrible manner it was. In the day of the assembly; in which the tribes were gathered together to receive the law. When they were assembled at the foot of the mount for that purpose.
"Saying, let me not hear again the voice of the Lord my God": Which was such a voice of words, attended with so much terror, that they that heard entreated the word might not be spoken to them any more, as the apostle says in (Heb. 12:19).
"Neither let me see this great fire any more, that I die not": Out of which the Lord spoke; the congregation of Israel is here represented speaking as if a single person.
It was by their own choice that God not speak directly to them any more. They wanted a prophet, who would tell them God's will for their lives. In Horeb, God had spoken to them the Ten Commandments from the fire. They were so frightened, they asked Moses to talk to God for them. They were afraid of the presence of God in the fire.
Deuteronomy 18:17 "And the LORD said unto me, They have well [spoken that] which they have spoken."
Unto Moses, who carried the above request to the Lord.
"They have well spoken that which they have spoken" (see Deut. 5:28).
The LORD was pleased with their decision. He could not look upon sin, and they were a sinful nation. He possibly, would have destroyed them.
Deuteronomy 18:18 "I will raise them up a Prophet from among their brethren, like unto thee, and will put my words in his mouth; and he shall speak unto them all that I shall command him."
So that it seems this promise or prophecy was first made at Mount Sinai. But now renewed and repeated, and which is nowhere else recorded (see Deut. 18:15). When they were not only made easy for the present by appointing Moses to receive from the Lord all further notices of his mind and will. But were assured that when it was his pleasure to make a new revelation, or a further discovery of his mind and will. In future times, he would not do it in that terrible way he had delivered the law to them. But would raise up a person of their own flesh and blood, by whom it should be delivered. Which was sufficient to prevent their fears for the future.
"And will put my word in his mouth": The doctrines of the Gospel, which come from God, and are the words of truth, faith, righteousness, peace, pardon, life and salvation. And which Christ says were not his own, as man and Mediator, but his Father's. Which he gave unto him, and put into his mouth, as what he should say, teach, and deliver to others (see John 7:16).
"And he shall speak unto them all that I shall command him": Nor did he keep back, but faithfully declared the whole counsel of God. And as he gave him a commandment what he should say, and what he should speak, he was entirely obedient to it (see John 12:49).
Prophets are like ambassadors. They do not speak their own words, but the Words God places in their mouth. They are in a sense, a mouthpiece for God. Moses had been a mouthpiece for God to them for over 40 years. Now God will raise another to take Moses' place.
Deuteronomy 18:19 "And it shall come to pass, [that] whosoever will not hearken unto my words which he shall speak in my name, I will require [it] of him."
To the doctrines of the Gospel, but slight and despise them.
"Which he shall speak in my name": In whose name he came, and whose words or doctrines he declared them to be. Not as his own, but his Father's (John 5:43).
"I will require it of him": Or, as the Targums of Onkelos and Jonathan, "my Word shall require it of him, or take vengeance on him." As Christ the Word of God did in the destruction of the Jewish nation, city, and temple (see Luke 19:27).
The Words that come from the prophet's mouth are not to be taken lightly. They are Words of God. To not listen to the prophet, would be to refuse to hear from God. The people would be guilty in this case.
Verses 20-22: False prophets had to die (13:1-11). "How shall we know the word which the LORD hath not spoken"? They would be exposed if their prophecies failed to come to pass (verse 22). However, the fulfillment of a prophet's prediction did not prove he was necessarily of God (compare 13:2-3 notes). True prophets will honor the written Word of God (Isa. 8:20) and will not lead anyone to follow false gods (13:2).
"Shall speak in the name of other gods": In contrast to the true prophet, Moses predicted there would be false prophets who would come to Israel, speaking not in the name of the Lord, but in the name of false gods. How could the people tell if a prophet was authentically speaking for God? Moses said, "if the thing does not come about", it was not from God. The characteristic of false prophets is the failure of their predictions to always come true. Sometimes false prophets speak and it happens as they said, but they are representing false gods and trying to turn people from the true God, they must be rejected and executed (13:1-5). Other times, false prophets are more subtle and identify with the true God but speak lies. If ever a prophecy of such a prophet fails, he is shown to be false (compare Jer. 28:15-17; 29:30-32).
Deuteronomy 18:20 "But the prophet, which shall presume to speak a word in my name, which I have not commanded him to speak, or that shall speak in the name of other gods, even that prophet shall die."
When a "prophet" made a prediction in the name of the Lord that did not come true, the prophet was stoned to death. The failure of the prophecy demonstrated the vacuous nature of the "prophet's" credentials (Jer. 2:8; 14:14-15; 29:9). Even today, Christians should avoid making predictions about the future because the Bible says, "No man knows" (Matt. 24:34-44). If God's people focus on mysteries they were never intended to unravel, they will neglect the Master's ongoing work in this day and time. Those Satan cannot dissuade, he will distract.
A prophet who speaks on his own, his own message, and not God's message, is guilty of sin and God will kill him. Anyone who is a false prophet, will be killed of God as well. A true prophet speaks the Words God has placed in his or her mouth, and nothing else.
Deuteronomy 18:21 "And if thou say in thine heart, How shall we know the word which the LORD hath not spoken?"
Such a thought arises in the mind, and it appears to be a difficulty, and a query is made upon it.
"How shall we know the word which the Lord hath not spoken?" What marks, signs, and criterions are those by which it may be known that it is not a word that comes from the Lord?
The people are going to say, "How do we know the message is from God"? This is a legitimate question to ask. There are so many false prophets today, we must be careful. The best way to tell today, is if it lines up with the Word of God or not.
Deuteronomy 18:22 "When a prophet speaketh in the name of the LORD, if the thing follow not, nor come to pass, that [is] the thing which the LORD hath not spoken, [but] the prophet hath spoken it presumptuously: thou shalt not be afraid of him."
Says he comes from God, is sent by him, and has a commission from him to say so.
"If the thing follow not, nor come to pass": As the prophecy of Hananiah (Jer. 28:3). That is the thing which the Lord hath not spoken. Or otherwise it would have come to pass, unless when a condition is either expressed or implied, as the repentance or disobedience of a people (see Jer. 18:7).
"But the prophet hath spoken it presumptuously": In a bold and daring manner, with great impiety and impudence, out of his own head and heart. Being a mere device and imagination of his own. Which, not having the fear of God, he delivered as coming from the Lord.
"Thou shall not be afraid of him": Not only to reprove him for his wickedness, but also to punish him for it. Showing no regard to the high character he assumes, nor to the great pretensions he makes to sanctity, knowledge, and familiarity with God.
Really, the only way to know if a prophet is a true prophet or not is to see if his prophecies come true or not. Those who prophesy things that never happen, are not to be listened to?
Deuteronomy Chapter 18 Questions
1. What Israelites have no part, or inheritance, with Israel?
2. What do they eat of?
3. The Levitical tribe belongs to God, in place of whom?
4. What offerings do the offerings in verse 1 speak of?
5. Their livelihood comes from _______.
6. What parts of the animals sacrificed belong to the priests?
7. In the 18th chapter of Numbers, we read of the firstfruits that was offered, what did Moses add to that here?
8. What had God chosen the Levites out to do?
9. The priest represented the __________ to _____, and ____ to the ___________.
10. By what authority was the priest speaking, when he was in his priestly garment?
11. What did the other Levites, besides the priests, live of?
12. What does "patrimony" mean?
13. What are they warned not to learn, when they come into the land?
14. Why had God had them kill or run out the people?
15. What were these people doing, that was an abomination to God?
16. The worship of what false god caused children to walk through fire?
17. "Divination" is the same as _______________.
18. What, in our day, is the same as "observers of times"?
19. Who are meant by "enchanters"?
20. Where does this evil power come from?
21. What are modern versions of those mentioned in verse 11?
22. What is a "necromancer"?
23. People who are involved in these evils are an _______________ unto the LORD.
24. What is an "abomination"?
25. Does being perfect with God mean you are perfect with the world?
26. All of the sins mentioned, in this lesson, are of a _____________ nature.
27. What does a prophet do?
28. Who will take Moses' place as prophet?
29. Why did God not speak directly to the people?
30. A prophet is like an _____________.
31. What does a true prophet speak?
32. How long had Moses been a prophet?
33. What happens to false prophets, or prophets who bring their own message, and not God's?
34. What question will the people ask?
35. How can they know a true prophet from a false prophet?
Verses 19:1 - 23:14: The statutes explained by Moses in this part of Deuteronomy deal broadly with social and community order. These laws, focus on interpersonal relationships.
Verses 19:1 - 22:8: This is a separate section relating to the sixth commandment which pertains to homicide. There are 13 subunits within this topic.
Verses 1-13: (See Numbers 35:9-34), for the purpose of the cities of refuge.
Accidental or intentional homicide and cities of refuge: These "three cities" of refuge were in addition to those set aside on the east side of the Jordan (compare 4:41-43; all were mentioned in Num. 35:9-15). "The avenger" was the nearest relative of the deceased ( goel, Num. 35:12). A typical case of unintentional killing is given, death caused by an axe head that flies from the handle (verse 5).
Verse 11: (And following), relates the case of deliberate slaying and treats it differently. The "three cities more" (of verse 9), seem to look beyond the near future and the selection of three western cities to a more remote future when Israelite expansion in accordance with the divine promise (1:7; 11: 24; 12:20), would necessitate nine instead of six cities of refuge. There is no historical notice of compliance with this command.
Here is the law settled between the blood of the murdered, and the blood of the murderer. Provision is made, that the cities of refuge should be a protection, so that a man should not die for that as a crime, which was not his willing act. In Christ, the Lord our Righteousness, refuge is provided for those who by faith flee unto him. But there is no refuge in Jesus Christ for presumptuous sinners, who go on still in their trespasses. Those who flee to Christ from their sins, shall be safe in him, but not those who expect to be sheltered by him in their sins.
Verses 1-10: God commanded the Israelites to set up "cities" where they could be safe from the "avenger", the person appointed by the family of one who had been slain. These cities were spread out so no one would be more than a day's journey from one (Num. 35:9-28; Josh. 20:1-9).
Deuteronomy 19:1 "When the LORD thy God hath cut off the nations, whose land the LORD thy God giveth thee, and thou succeedest them, and dwellest in their cities, and in their houses;"
The seven nations of the land of Canaan, whose destruction was of the Lord for their sins, and whose land was a gift of him that had a right to dispose of it to the children of Israel (see Deut. 12:29).
"And thou succeedest them, and dwellest in their cities, and in their houses": Should possess their land in their stead, by virtue of the gift of it to them by the Lord, and inhabit their cities and houses built by them.
This is of course, speaking of the land after it is taken by Israel. Notice it is the LORD that cut off the nations and gave the land to the Israelites.
Deuteronomy 19:2 "Thou shalt separate three cities for thee in the midst of thy land, which the LORD thy God giveth thee to possess it."
"Three cities": Three cities of refuge were to be set aside in Canaan after the conquest of the Land (see Joshua 20:7 for Israel's obedience to this command). These 3 cities to the west of the Jordan River were in addition to the 3 already established east of it (see 4:41-43 for the eastern cities of refuge).
A few chapters back, we saw the LORD have them cut off three cities on the eastern side of Jordan for the cities of refuge for the manslayer. These are primarily the same instructions for the west side of the Jordan. They must be in the middle of the land, to be quick access to the manslayer.
Deuteronomy 19:3 "Thou shalt prepare thee a way, and divide the coasts of thy land, which the LORD thy God giveth thee to inherit, into three parts, that every slayer may flee thither."
A road, a highway to those cities. On the first of Adar, or February, the magistrates used to meet, and proclaimed, or ordered to be proclaimed, that the ways be repaired. Particularly those leading to the cities of refuge. Which was done by making them smooth and plain, so that there was not a hill or dale to be seen. And by building bridges over rivers and brooks, that he might escape who had killed anyone through mistake, and not be hindered. Lest the avenger of blood should overtake him and kill him. And therefore every obstruction was removed out of the way, that there might be a clear course for him. And at the parting of ways, or where two or more ways met, that he might not be at a loss one moment which way to take, "refuge" was written. As Jarchi and other writers observe, upon posts or pillars erected for that purpose (see notes on Num. 35:6).
"And divide the coasts of thy land, which the Lord thy God giveth thee to inherit, in three parts": In each of which was to be a city of refuge, and those at an equal distance. So Jarchi observes, that this was done that there might be from the beginning of the border (of the land), unto the first city of the cities of refuge. According to the measure of a journey. That there is from that to the second, and so from the second to the third, and so from the third to the other border of the land of Israel. Of the situation of these cities, so as to answer to those on the other side Jordan (see note on Num. 35:14).
"That every slayer may flee thither": To that which is nearest and most convenient for him, that is, who had slain a man unawares, as follows.
This is a place of safety they can go to and not fear the revenger, until it is settled whether this was premeditated murder or just an accident.
Deuteronomy 19:4 "And this [is] the case of the slayer, which shall flee thither, that he may live: Whoso killeth his neighbor ignorantly, whom he hated not in time past;"
It was not any slayer that might have protection in these cities, but such who were thus and thus circumstanced, or whose case was as follows.
"Whoso killeth his neighbor ignorantly": Without intention, as the Targum of Jonathan, did not design it, but was done by him unawares.
"Whom he hated not in time past. Had never shown by words or deeds that he had any hatred of him or enmity to him three days ago. So that if there were no marks of hatred, or proofs of it three days before this happened. It was reckoned an accidental thing, and not done on purpose. As this phrase is usually interpreted (see Exodus 21:29).
This place of safety is for those who have killed someone accidentally. This is not done from hate or anger, but accidentally.
Deuteronomy 19:5 "As when a man goeth into the wood with his neighbor to hew wood, and his hand fetcheth a stroke with the axe to cut down the tree, and the head slippeth from the helve, and lighteth upon his neighbor, that he die; he shall flee unto one of those cities, and live:"
A wood is a place common to men, and cutting down wood a business which any man might do. Whereas a private place, where a man had no right to be, and doing what he had no business with, rendered a case suspicious. And such a man was liable to be taken up when any affair happened of the kind here spoken of. So the Jewish writers observe, "a wood is a public place for him that hurts and him that is hurt to enter there;". Both had a right to go to, the one as well as the other, he to whom the accident came, and he to whom it came from. But they say, a court that belongs to a master of a house (a private court) is excepted, where there is no power or liberty for him that hurts or for him that is hurt to enter. Abba Saul says, what is hewing wood? It is what a man has a right to do, or is in his power. It is what is public and common, and not peculiar to any.
"And his hand fetcheth a stroke with the axe to cut down the tree": Lifts up the axe and is about to strike with it, in order to cut down the tree pitched upon by him or by his neighbor, or both.
"And the head slippeth from the halve": The head of the axe from the handle of it. Or the iron from the wood. The iron part of the axe, which is the head, from the wooden part, which is laid hold on by the hand. And this not being well fastened, slips and falls off as the blow is fetching, or the stroke just ready to be given.
"And lighteth upon his neighbor, that he die": Hits him in some part as he stands by him, which proves fatal.
"He shall flee unto one of these cities, and live": Be safe and secure from the avenger of blood. Such a one might have the benefit of one of these cities, for such they were designed. The rule with the Jews is, what is done by way of descent (i.e. which comes down and lights upon a man, and is not levelled against him, or thrown up at him), he is to be exiled (or to have the benefit of a city of refuge). But what is not by way of descent, he is not to have it. Some think this is spoken of the wood which is cleaved, and not of the wood in which the iron is fixed. But the wise men say it is to be so understood; in which they are right.
This is just one example of how an accidental death could occur. It could be any other occurrence that was accidental. The end of the axe has come off, and accidentally killed his neighbor here. To be safe from the near relative of the man killing him, he must run to the city of refuge.
Deuteronomy 19:6 "Lest the avenger of the blood pursue the slayer, while his heart is hot, and overtake him, because the way is long, and slay him; whereas he [was] not worthy of death, inasmuch as he hated him not in time past."
These words are to be connected with (Deut. 19:3). Where it is ordered to prepare the way to the cities of refuge, and to divide the land into three parts, for the convenience of the slayer to flee to. Lest he that was next of kin, and incensed against the slayer, and determined to avenge what was done, should pursue after him.
"While his heart is hot": By reason of the loss of his relation, upon which his passions being raised, his heart becomes inflamed with wrath and anger. Which pushes him upon an eager and hasty pursuit of the slayer. Before he sits down and coolly considers and deliberates on the affair.
"And overtake him, because the way is long, and slay him": Wherefore it was proper that everything should be done to make the way to these cities as easy and as short as it could be.
"Whereas he was not worthy of death": Had not committed an action deserving of it, it being done ignorantly and without notice, as follows.
"Inasmuch as he hated him not in time past": (see notes on Deut. 19:4).
Sometimes in the short time after the death, the near relative might not believe it was an accident. If the manslayer had to go very far to safety, the revenger might catch him and kill him. This would be bad for him and the revenger. If he is not guilty of murder, then he has died for no reason. The revenger has also killed without a cause.
Deuteronomy 19:7 "Wherefore I command thee, saying, Thou shalt separate three cities for thee."
This was to be done immediately, as soon as they were settled in the land of Canaan, and established in the possession of it, the inhabitants being cut off, or driven out, or however subdued.
These three cities will be strategically located, so the manslayer will not have too far to run to safety.
Deuteronomy 19:8 "And if the LORD thy God enlarge thy coast, as he hath sworn unto thy fathers, and give thee all the land which he promised to give unto thy fathers;"
Extend it further than it was upon their first settlement, even carry it as far as the river Euphrates, as in the times of Solomon (1 Kings 4:21). Jarchi interprets it of such an enlargement as to give them the land of the Kenites, the Kenizzites and Kadmonites.
"As he hath sworn unto thy fathers, and give thee all the land which he promised to give unto thy fathers": Abraham, Isaac, and Jacob (see Gen. 15:19).
These three cities are actually for the present land the LORD had promised to them. The idea is for them to be placed, where they are easily reached by all the people.
Deuteronomy 19:9 "If thou shalt keep all these commandments to do them, which I command thee this day, to love the LORD thy God, and to walk ever in his ways; then shalt thou add three cities more for thee, beside these three:"
"Add three cities more": If the Israelites had been faithful in following the Lord fully, then He would have enlarged their territory to the boundaries promised in the Abrahamic Covenant (Gen. 15:18-21). In that case, 3 more cities of refuge, for a total of 9, would have been needed.
If they keep the commandments of God, He will enlarge their inheritance. In that case, just three cities would not be enough and they will have to find three more cities to make cities of refuge. The manslayer must have a place of safety close by. The larger the land is, the more cities of refuge that are necessary.
Deuteronomy 19:10 "That innocent blood be not shed in thy land, which the LORD thy God giveth thee [for] an inheritance, and [so] blood be upon thee."
As it would be if such a slayer as before described was killed by the avenger of blood, before he could get to one of these cities of refuge. Or supposing that they had not been appointed, or a sufficient number of them.
"Which the Lord thy God giveth thee for an inheritance": To be enjoyed by them and their children after them, provided they did not defile it by their sins, but observed the commands of the Lord to obey them.
"And so blood be upon thee": The guilt of innocent blood crying for vengeance, as would be the case if such a man's blood was shed as before described. It seems as if the guilt would rather affect the whole land, for not having a proper provision of "asylums" for such persons, than the avenger of blood.
If the revenger were to catch the manslayer before he got to the city of refuge and killed him, he might be killing an innocent man. This blood would be on the people's head, because they had not provided a place as God told them.
Deuteronomy 19:11 "But if any man hate his neighbor, and lie in wait for him, and rise up against him, and smite him mortally that he die, and fleeth into one of these cities:"
Has conceived enmity in his heart against him and bears him a mortal hatred. And has formed a scheme in his mind to take away his life.
"And lie in wait for him": Knowing and expecting he will come by in such a way at such a time.
"And rise up against him": Out of the place where he lay in wait, just at the time he is passing by.
"And smite him mortally that he die": Or smite him in soul or life; in such a part where life is in danger, and the consequence of it is that he dies.
"And fleeth into one of these cities": For shelter from the avenger of blood.
A person who has committed premeditated murder may run to the city of refuge for safety, but he will be treated differently, as we see in the next verse.
Deuteronomy 19:12 "Then the elders of his city shall send and fetch him thence, and deliver him into the hand of the avenger of blood, that he may die."
The Targum of Jonathan is, "the wise men of his city," the Sanhedrin, or court of judicature, or at least the civil magistrates of that city, to which such a murderer belonged. Had a power to send to the city of refuge whither he was fled, and demand the delivering of him up to them. That his case might be tried before them, and it might appear whether he was a proper person to receive the benefit of the city of refuge or not. And if not, to pass sentence of death upon him, and see it executed as follows:
"And deliver him into the hand of the avenger of blood, that he may die": That is, after the examination and trial of him. And when he is found guilty, and sentence is passed upon him, then he was to be delivered into the hands of the avenger of blood, to be the executioner of that sentence.
The elders of the city decide if he is innocent, or guilty of murder. If he is guilty of murder, they let the avenger have him to kill him.
Deuteronomy 19:13 "Thine eye shall not pity him, but thou shalt put away [the guilt of] innocent blood from Israel, that it may go well with thee."
This is not said to the avenger of blood, who is not to be supposed to have any pity or compassion on such a person. But to the elders, judges, and civil magistrates of the city to which he belonged, who took cognizance of his case. These were to show him no favor on account of his being a citizen, a neighbor, a relation or friend, or a rich man, or on any account whatever. But without favor or affection were to judge him and put him to death as a murderer (see Num. 35:21).
"But thou shall put away the guilt of innocent blood from Israel": By which they would be defiled, and be liable to punishment for it (see Num. 35:33). The Targum of Jonathan is, "shall put away those that shed innocent blood out of Israel;" put them away by death.
"That it may go well with thee": With the whole land and its inhabitants, and with the city particularly, and the magistrates. And men of it, to which the murderer condemned to death belonged. Being continued in the enjoyment of all temporal blessings and mercies.
Those who are guilty of premeditated murder, should die by the hand of the avenger. Innocent blood is different. God will not bless Israel, if they do not give protection to those of innocent blood.
Deuteronomy 19:14 "Thou shalt not remove thy neighbor's landmark, which they of old time have set in thine inheritance, which thou shalt inherit in the land that the LORD thy God giveth thee to possess it."
"Thy neighbor's landmark": These boundary marks referred to stones bearing inscriptions which identified the owner of the property. Moving a neighbor's boundary stone was equivalent to stealing his property (compare Prov. 22:28; 23:10).
"Thou shalt not remove thy neighbor's landmark" is the type of law found in numerous law codes in the ancient Near East. Despite their distinctiveness from pagan neighbors, Israel shared certain "standard values", rooted in ancient times (Prov. 22:28).
The second subsection is this verse relating to the respect for a neighbor's boundaries. "Landmark": In many societies, the limits of a man's land are still marked by a boundary stone or a heap of stones. Boundary stones were removed by those who sought to defraud their neighbors (Job 24:2; Isa. 5:8; Hosea 5:10). Centuries later the Israelites widely violated this law (1 Kings chapter 21: Isa. 5:8; Micah 2:2).
Direction is given to fix landmarks in Canaan. It is the will of God that every one should know his own; and that means should be used to hinder the doing and suffering of wrong. This, without doubt, is a moral precept, and still binding. Let every man be content with his own lot, and be just to his neighbors in all things. The landmarks God established are sacred. It is a terrible sin to move a landmark. Those who move landmarks, are cursed by God.
Verses 15-21: This third subsection relates to evidence and testimony given at civil trials. The practice of false witness is forbidden in the Decalogue (5:20). However, in order to discourage false witnesses, certain judicial measures were devised. God would work through the priests and the judges" who would make a diligent investigation of the case. If the witness was false, he must suffer the punishment intended for the accused. In that way the evil would be "put ... away" (literally, "burnt out"), from among the Israelites. The concept of "lex talionis" (the law of retaliation), does not encourage vengeance, but limits it and stands as a guide for a judge as he fixes a penalty suited to the crime.
With "two" or three witnesses": the judgment in a matter would be "established" (17:6; John 8:17; 1 Tim. 5:19; Heb. 10:28). This principle also applies in church discipline (Matt. 18:16). A further provision against false testimony was that those who lied would face the same punishment that the falsely accused person had faced.
Sentence should never be passed upon the testimony of one witness alone. A false witness should suffer the same punishment which he sought to have inflicted upon the person he accused. Nor could any law be more just. Let all Christians not only be cautious in bearing witness in public, but be careful not to join in private slanders. And let all whose consciences accuse them of crime, without delay flee for refuge to the hope set before them in Jesus Christ.
Deuteronomy 19:15 "One witness shall not rise up against a man for any iniquity, or for any sin, in any sin that he sinneth: at the mouth of two witnesses, or at the mouth of three witnesses, shall the matter be established."
"At the mouth of two ... three witnesses": More than one witness was necessary to convict a man of a crime. This principal was to act as a safeguard against the false witness who might bring an untruthful charge against a fellow Israelite. By requiring more than one witness, greater accuracy and objectivity was gained (compare Deut. 17:6; Matt. 18:15-17; 2 Cor. 13:1).
We saw in an earlier lesson, where the word of one witness was not enough to sentence a person to death. This is the same here. It takes two or three witnesses to convict a person. Several witnesses establish the truth of the accusation.
Verses 16-19: "A false witness": In some cases, there would only be one witness who brought a charge against someone. When such as case was taken to the central tribunal of priests and judges for trial, and upon investigation the testimony of the witness was found to be false, the accuser received the punishment appropriate for the alleged crime.
Deuteronomy 19:16 "If a false witness rise up against any man to testify against him [that which is] wrong;"
In a court of judicature.
"To testify against him that which is wrong": That which is not true of him, let it be in what case it will. Aben Ezra says in idolatry, but it holds good of any other.
This just means if a man accuses someone of doing something, and the person accused denies the accusation, it must be proven.
Deuteronomy 19:17 "Then both the men, between whom the controversy [is], shall stand before the LORD, before the priests and the judges, which shall be in those days;"
The man that bears the false witness, and the man against whom it is borne.
"Shall stand before the Lord": As in the presence of him. The omniscient God, and as represented by judges and civil magistrates, whose earthly representative they are. So it seems to be explained in the next words, which are an interpretation of these.
"Before the priests and the judges which shall be in those days": Which shall compose the Sanhedrin, or court of judicature. And this seems to confirm it, that by priest and judge in (Deut. 17:9), are meant priests and judges. Jarchi says, this Scripture speaks of witnesses, that is, of the false witness that testifies wrong against a man. And another that contradicts his testimony, and teaches that there is no witness by women. And so it is elsewhere said, an oath of witness is made by men, and not by women. On which it is observed that a woman is not fit to bear witness, as it is written, then both the men, (men and not women). And the above writer remarks further, that it teaches that they ought to bear testimony standing.
We remember the judges and priests are operating in the power and authority of God. Whatever they decide, is final in the matter.
Deuteronomy 19:18 "And the judges shall make diligent inquisition: and, behold, [if] the witness [be] a false witness, [and] hath testified falsely against his brother;"
Into the case before them, into the nature of the evidence and proof that each witness brings for or against. So the Targum of Jonathan, "the judges shall interrogate the witness, by whom these things are said, well." Shall thoroughly examine the testimony given, and look carefully into it.
"And, behold, if the witness be a false witness, and hath testified falsely against his brother": It appears plainly by full evidence that he has testified a falsehood of him.
The judges and the priests look for other witnesses to this matter. Diligent inquisition shows that they put out an effort to come to the truth. Perhaps, they will find that the witness is a false witness. We see in the following verses what happens in that case.
Deuteronomy 19:19 "Then shall ye do unto him, as he had thought to have done unto his brother: so shalt thou put the evil away from among you."
Inflict the same fine or punishment on him he thought to have brought his brother under by his false testimony of him. Whether any pecuniary fine, or whipping and scourging, or the loss of a member, or the value of it, or death itself. Whether stoning, strangling, burning, or killing with the sword. Though, in the case of accusing a priest's daughter of adultery, as Jarchi observes, such were not to be burnt, as would have been her case if proved, but strangled.
"So shalt thou put the evil away from among you": The evil man that bears a false testimony of his brother, or the guilt of sin which would be incurred by conniving at him.
The false witness will receive whatever punishment would have been spoken against the one accused. He will have set a trap for himself. His punishment is what he wished for his neighbor.
Deuteronomy 19:20 "And those which remain shall hear, and fear, and shall henceforth commit no more any such evil among you."
"Hear, and fear": When the fate of the false witness became known in Israel, it would serve as a deterrent against giving false testimony in Israel's courts.
Those which survive the false witness shall hear of the punishment inflicted on him. And fear to commit the like sin, lest they should be punished in like manner.
This will be a good lesson for those who hear and see what went on. If they ever desire to speak false accusations against someone, they will remember this punishment and not do that evil thing.
Deuteronomy 19:21 "And thine eye shall not pity; [but] life [shall go] for life, eye for eye, tooth for tooth, hand for hand, foot for foot."
The Latin legal phrase lex talionis, law of retaliation or retribution, is based on the Old Testament teaching in this verse: "eye for eye, tooth for tooth, hand for hand, foot for foot" (Exodus 21:23-25; Lev. 24:17-20). That the punishment should fit the crime was a rule for judges, and a major point of it was to limit retribution. Punishment for a crime should not go beyond the amount of the victim's loss. Jesus expounded on this law in Matthew 5:38-39.
This law was given to encourage appropriate punishment of a criminal in cases where there might be a tendency to be either too lenient or too strict. Jesus confronted the Jews of His day for taking this law out of the courts and using it for purposes of personal vengeance.
If the punishment the false accuser was trying to get for the person he accused was death, then the accuser shall be killed. If the loss was to be an eye, then the accusers eye will be put out. The same is true, if it was a tooth, or a hand. Whatever punishment he wanted for the person he accused, will be the punishment inflicted upon him.
Deuteronomy Chapter 19 Questions
1. When is the time they are to do what the LORD told them?
2. How many cities shall they separate?
3. Where are they to be located?
4. Why must they be in the middle of the land?
5. What are the three cities for?
6. Who, of the manslayers, is to be protected here?
7. What is the example of that type of killing, given here?
8. If the way is long, the revenger might __________ the manslayer.
9. If he killed him, he might be killing an __________ man.
10. Is this a request, or a command, of God to separate the cities?
11. What should they do, if their land size increases?
12. What happens to a person, who commits premeditated murder?
13. Who turns him over to the avenger?
14. Thou shalt not move thy neighbor's _____________.
15. The landmarks God established are __________.
16. _______ witness is not enough to cause a person to be stoned to death?
17. __________ witnesses establish the truth of the accusation.
18. What should be done to those who accuse someone falsely?
19. The judges and priests are operating in the _________ and _____________ of God.
20. What should be the false accuser's punishment?
21. What does the punishment of the false accuser do for the rest of the people?
22. What are some of the examples of his punishment?
Verses 1-20: The humanitarian principles applicable in war under Mosaic law are in stark contrast to the brutality and cruelty of other nations.
The fourth subsection relates to war.
Verses 1-9: In the wars wherein Israel engaged according to the will of God, they might expect Divine assistance. The Lord was to be their only confidence. In these respects, they were types of the Christian's warfare. Those unwilling to fight, must be sent away. The unwillingness might arise from a man's outward condition. God would not be served by men forced against their will. Thy people shall be willing (Psalm 110:3). In running the Christian race, and fighting the good fight of faith, we must lay aside all that would make us unwilling. If a man's unwillingness rose from weakness and fear, he had leave to return from the war. The reason given here is, lest his brethren's heart fail as well as his heart. We must take heed that we fear not with the fear of them that are afraid (Isa. 8:12).
Verses 1-4: The chariot was the tank of the ancient Near East. To "seest horses and chariots" would be most disheartening for the Hebrews going into battle; they needed to know they had greater strength on their side than all the chariots of the world! God had already shown Himself faithful in bringing the nation "out of the land of Egypt"; His presence would be with them when they were confronted by threatening armies (Exodus 15:3; Joshua 11:6).
Deuteronomy 20:1 "When thou goest out to battle against thine enemies, and seest horses, and chariots, [and] a people more than thou, be not afraid of them: for the LORD thy God [is] with thee, which brought thee up out of the land of Egypt."
"Be not afraid": When Israelites went into battle, they were never to fear an enemy's horses or chariots because the outcome of a battle would never be determined by mere military strength. The command not to be afraid was based on God's power and faithfulness, which had already been proved to Israel in their deliverance from Egypt.
Moses often used the deliverance from Egypt to encourage his people to live for God and accomplish His will (4:20; 5:15; 6:12; 8:14; 10:19; 11:2-3; 24:18, 22; 26:5, 8).
This would be unusual teaching for a nation who belonged to God, but they are about to go in and take the Promised Land. God wants them to have faith in Him, and not fear the military of the countries they are to fight. Pharaoh had a large army with horses and chariots, and God destroyed them. They must remember that, and go out in faith to battle. They must not be overwhelmed by the physical strength of their enemies. They must have faith that God will fight for them.
Verses 2-9: Military exemptions were given to:
(1) Those who had "built a new house" but had not dedicated it;
(2) Those who had "planted a vineyard" but had not enjoyed its fruit;
(3) The man who had recently "betrothed a wife;" and
(4) Those who were "fearful and fainthearted" (literally, "soft of heart"), compare Judges 7:2-3, who posed a threat to the whole army.
Verses 2-4: "The priest ... speak unto the people": The role of the priest in battle was to encourage the soldiers by God's promise, presence, and power to be strong in faith. A lack of trust in God's ability to fight for them would affect the strength of their will so that they would become fainthearted. Victory was linked to their faith in God.
Deuteronomy 20:2 "And it shall be, when ye are come nigh unto the battle, that the priest shall approach and speak unto the people,"
"The priest shall approach": The Jews say there was a priest anointed for the purpose, whose office, as we may gather from (Num. 31:6), was to blow with the trumpet when they were preparing for battle.
"And shall speak to the people": Probably exhorting them, in the most persuasive manner, to a courageous and undaunted performance of their duty. Considering their cause as God's, and relying on his protection and aid.
When the priest speaks to the people, it means this is a holy war. This is a war God has sent them to. God will be with them in battle.
Deuteronomy 20:3 "And shall say unto them, Hear, O Israel, ye approach this day unto battle against your enemies: let not your hearts faint, fear not, and do not tremble, neither be ye terrified because of them;"
Exciting their attention to what he was about to say, and which, as Jarchi observes, was spoken in the holy tongue, or in the Hebrew language.
"You approach this day unto battle against your enemies": Were marching or ready to march, preparing to engage with them, and a battle seemed near at hand.
"Let not your hearts faint, fear not, and do not tremble, neither be ye terrified because of them": Many words are made use of to animate them against those fears which the strength, number, and appearance of their enemies, would be apt to cause in them. Jarchi observes, that here are four exhortations, answerable to four things which the kings of the nations do (in order to inject terror into their enemies).
And no doubt but it takes in everything that has a tendency to cause fear, faintness, and dismay, which they are cautioned against.
This speech of the priest is to encourage the heart of Israel. They must place their faith in God, not earthly power.
Deuteronomy 20:4 "For the LORD your God [is] he that goeth with you, to fight for you against your enemies, to save you."
To battle, and therefore they had no reason to fear and be dismayed. To be fainthearted, terrified, and tremble.
"Fear not, I am with thee" (Isa. 41:10). This, according to the Misnah, respects the ark, and so Jarchi. Which was a symbol of the divine Presence, and went with them to battle (see Joshua 6:4).
"To fight for you against your enemies, to save you": To annoy and destroy the one, and to protect and save the other. Thus far the anointed priest addressed the people in an oration to this purpose. The account Maimonides gives of it is, that "when they have set their ranks, and are near to a battle, the anointed of war stands on a high place, and all the ranks before him, and says to them in the holy tongue, "hear, O Israel", etc. unto to save you. And then another priest under him causes it to be heard by all the people with a high voice. "He repeated what the anointed of war had said, and expressed it with a loud voice, that all might hear.
It is such a shame that many of our later song books have removed the song, Onward Christian Soldiers. That is exactly what Moses is explaining to them here. They are not fighting out of hate, but as a soldier of God. They are carrying out the will of God on the earth. God is leading the battle. A good soldier of the cross will follow Him into battle.
Verses 5-8: "let him also go and return unto his house": Four exemptions from service in Israel's volunteer army were cited to illustrate the principle that anyone whose heart was not in the fight should not be there. Those who had other matters on their minds or were afraid were allowed to leave the army and return to their homes, since they would be useless in battle and even influence others to lose courage (verse 8).
Deuteronomy 20:5 "And the officers shall speak unto the people, saying, What man [is there] that hath built a new house, and hath not dedicated it? let him go and return to his house, lest he die in the battle, and another man dedicate it."
Houses were dedicated by feasting and thanksgiving to God (see Psalm 30:1; Neh. 12:27). Hebrew: Hath initiated it. I.e., entered upon it, taken possession of it, and dwelt in it.
"Let him go and return to his house, lest he die in battle": And thereby he be negligent or timorous in the battle, to the scandal and prejudice of others.
"Another man dedicate it": And so he should lose and another get the fruit of his labors, which might seem unjust or hard. And God provides even for men's infirmities. But this and the following exceptions are to be understood only of a war allowed by God, not in a war commanded by God. Not in the approaching war with the Canaanites, from which even the bridegroom was not exempted, as the Jewish writers note.
This is stating that a man who has just built a house could be exempt from the immediate battle, to go and dedicate the home he built. The officers were the ones who took the roles of the soldiers available, and decided who would fight in each battle. This exemption is for a short time, so the person could enjoy dedicating his own house.
Deuteronomy 20:6 "And what man [is he] that hath planted a vineyard, and hath not [yet] eaten of it? let him [also] go and return unto his house, lest he die in the battle, and another man eat of it."
Which he has a right to do, and it is hard for him to be deprived of it (1 Cor. 9:7). Or "hath not made it common"; according to the law in (Lev. 19:23). Three years the fruit of trees, and so of vines, might not be eaten; in the fourth, they were devoted to the Lord, and might be redeemed from the priest, and so made common. And on the fifth year were eaten in course. So the Targums of Jerusalem, Jonathan, and Jarchi, interpret it:
"Let him also go and return unto his house, lest he die in the battle, and another man eat of it". Or make it common, according to the above law. Aben Ezra seems to have another sense of this passage, deriving the word from another, which signifies piping and dancing, and observes, that it was a custom to sing, pipe, and dance in vineyards. And the Septuagint version is, "hath not been made merry of it"; though that may signify not having drank of the wine of it, to be made merry with it.
This is the same as the house above. This exemption is for just a short period of time, so he can enjoy his own vineyard.
Deuteronomy 20:7 "And what man [is there] that hath betrothed a wife, and hath not taken her? let him go and return unto his house, lest he die in the battle, and another man take her."
Home to his house and bedded her. Has only betrothed her, but is not properly married to her, the nuptials are not completed. This the Jews understand of anyone betrothed to him, whether a virgin or a widow, or the wife of a deceased brother.
"Let him go and return unto his house, lest he die in battle, and another man take her": Marry her.
In the case of the wife, he was to be exempt from war for the period of one year.
Deuteronomy 24:5 "When a man hath taken a new wife, he shall not go out to war, neither shall he be charged with any business: [but] he shall be free at home one year, and shall cheer up his wife which he hath taken."
Deuteronomy 20:8 "And the officers shall speak further unto the people, and they shall say, What man [is there that is] fearful and fainthearted? let him go and return unto his house, lest his brethren's heart faint as well as his heart."
According to Maimonides, the priest the anointed of war spoke of at the end of (Deut. 20:7), and which the officers repeated after him to the people aloud, as before observed. And then after that an officer speaks of himself, or in his own words, and not in those of the priest, as follows. What man that is fearful, etc. And then another officer causes all the people to hear it.
"And they shall say, what man is there that is fearful and fainthearted?" That has not courage to face his enemies. To whom the terrors of war, and especially of death, are dreadful. The Targum of Jonathan adds, "because of his sin;" whose sins stare him in the face, and lie heavy on his conscience. So that he is afraid he shall die in battle, and in his sins, and suffer divine vengeance. Both these senses are observed in the Misnah. According to R. Akiba, a fearful and fainthearted man is one "that cannot stand in battle array, or behold a drawn sword". But R. Jose the Galilean says, he is one that is afraid of the transgressions he has committed. "And therefore the law joins to this all those things for which a man may return." As having built a new house, planted a vineyard, and betrothed a wife. That so it might be thought it was on account of one or other of these that he returned. And not through faintheartedness, either because of the terrors of war, or of his own conscience for his sins.
"Let him go and return to his house, lest his brethren's heart faint as well as his heart": Lest, by his pale looks and trembling joints, his fainting fits and swoons, he discourages the rest in the company with him. And by his example make them unfit for war also.
God did not want His army to include the fainthearted or be afraid. Notice this same situation in the following Scriptures about Gideon.
Judges 7:2-3 "And the LORD said unto Gideon, The people that [are] with thee [are] too many for me to give the Midianites into their hands, lest Israel vaunt themselves against me, saying, Mine own hand hath saved me." "Now therefore go to, proclaim in the ears of the people, saying, Whosoever [is] fearful and afraid, let him return and depart early from mount Gilead. And there returned of the people twenty and two thousand; and there remained ten thousand."
If we were to read on in this book of judges, we would find that God used only 300 brave men for the battle against the thousands, and the Israelites won. God and one is a majority.
Deuteronomy 20:9 "And it shall be, when the officers have made an end of speaking unto the people, that they shall make captains of the armies to lead the people."
By reciting what the anointed of war said unto them, and by speeches of their own framing, to encourage them to the battle. And all were dismissed that had leave to depart, and chose to take it.
"That they shall make captains of armies to lead on the people": On to the battle. That is, either the officers should do this, which may seem to confirm what has been hinted. That they might be generals of the army, who constituted captains under them, to lead the people on to battle. Unless this is to be understood of the princes of Israel, or of the king when they had one, and his ministers. For it does not appear in any instance that the people choose their own officers over them, to go out before them, and lead them on to battle. Or "to be at the head of them"; which the Jewish writers understand in a very different sense. Not to head them, or be at the head of them, to direct and command them, but to keep them from deserting. Their sense is, that the officers having dismissed persons in the circumstances before described, and set stout men before them, and others behind them (i.e. the army of the people). With iron hatchets in their hands, and every one that sought to return, they had power to cut off his legs; since flight is the beginning of falling before their enemies.
The officers choose out brave men of each group to lead them in battle. They are made captains.
Verses 10-18: The Israelites were told they should "utterly destroy" the Canaanite cities because of their wickedness, but they were initially to offer peace for cities outside of Canaan (Num. 31:7; Joshua 8:2; 2 Sam. 10:19).
Verses 10-15: "Then proclaim peace unto it": Cities outside of Canaan were not under the judgment of total destruction, so to them Israel was to offer a peace treaty. If the city agreed to become a vassal to Israel, then the people would become tributary subjects. However, if the offer of peace was rejected, Israel was to besiege and take the city, killing the men and taking possession of the rest of the people and animals as spoils of war. Note here the principle that the proclamation of peace preceded judgment (compare Matt. 10:11-15).
Verses 10-12: The Israelites are here directed about the nations on whom they made war. Let this show God's grace in dealing with sinners. He proclaims peace, and beseeches them to be reconciled. Let it also show us our duty in dealing with our brethren. Whoever are for war, we must be for peace. Of the cities given to Israel, none of their inhabitants must be left. Since it could not be expected that they should be cured of their idolatry, they would hurt Israel. These regulations are not the rules of our conduct, but Christ's law of love. The horrors of war must fill the feeling heart with anguish upon every recollection; and are proofs of the wickedness of man, the power of Satan, and the just vengeance of God, who thus scourges a guilty world. But how dreadful their case who are engaged in unequal conflict with their Maker, who will not submit to render him the easy tribute of worship and praise! Certain ruin awaits them. Let neither the number nor the power of the enemies of our souls dismay us; nor let even our own weakness cause us to tremble or to faint. The Lord will save us; but in this war let none engage whose hearts are fond of the world, or afraid of the cross and the conflict. Care is here taken that in besieging cities the fruit-trees should not be destroyed. God is a better friend to man than he is to himself; and God's law consults our interests and comforts; while our own appetites and passions, which we indulge, are enemies to our welfare. Many of the Divine precepts restrain us from destroying that which is for our life and food. The Jews understand this as forbidding all willful waste upon any account whatsoever. Every creature of God is good; as nothing is to be refused, so nothing is to be abused. We may live to want what we carelessly waste.
Deuteronomy 20:10 "When thou comest nigh unto a city to fight against it, then proclaim peace unto it."
This is to be understood of an arbitrary war, as Jarchi observes. Which they engaged in of themselves, or were provoked to by their enemies. Which was their own choice, and according to their own will and pleasure. And their conduct towards their enemies in it was different from that in a war with the seven nations, commanded by the Lord, and distinguished from it (Deut. 20:15).
"Then proclaim peace unto it": That is, offer them terms of peace. Which were, that the inhabitants of it should renounce idolatry, and become their tributaries and servants.
The first thing they are to do before they enter a city is offer them a peaceful surrender. If they will surrender, they will not die.
Deuteronomy 20:11 "And it shall be, if it make thee answer of peace, and open unto thee, then it shall be, [that] all the people [that is] found therein shall be tributaries unto thee, and they shall serve thee."
Comply with the terms of peace offered.
"And open unto thee": The gates of the city and its garrisons, and deliver all into their hands.
"Then it shall be that all the people that is found therein": Some having made their escape before the surrender of the city.
"Shall be tributaries unto thee": Pay a yearly tax imposed upon them, as the Moabites sometimes did, and which was paid in lambs and rams with the wool (2 Kings 3:4).
"And they shall serve thee": Not as slaves, or be in continual bondage and servitude. But upon occasion be called out to any public service, as joining them against their enemies, rebuilding palaces and cities, or repairing walls of cities, and the like. And in general acknowledge their dominion over them, and their own subjection to them, by paying an annual tribute, or sending gifts unto them. Thus the Moabites, Syrians, and Edomites, became the servants of David (2 Sam. 8:2).
"Tributaries", in this verse means forced labor. They will be servants to the Israelites, if they surrender peaceably.
Deuteronomy 20:12 "And if it will make no peace with thee, but will make war against thee, then thou shalt besiege it:"
Will not accept of terms of peace offered.
"But will make war against thee": Come out and fight, or prepare to defend themselves. Then thou shall besiege it; surround and block it up on all sides with their forces. The Jews say only on three sides, leaving one for any to flee and make their escape if they thought fit (see notes on Num. 31:7).
If they do not surrender peaceably, then Israel shall fight against them.
Deuteronomy 20:13 "And when the LORD thy God hath delivered it into thine hands, thou shalt smite every male thereof with the edge of the sword:"
When, what with pressures without, and calamities within, the city is obliged to surrender. This is not to be imputed to the methods and arts of war used in besieging, or to the courage and skill of the besiegers. But to the power and providence of God succeeding means used. And sending famine or pestilence among the besieged, and inclining their hearts to deliver up their city.
"Thou shall smite every male thereof with the edge of the sword": The men in it, grown persons, as distinguished from little ones in the next verse. Because it was owing to these it was not surrendered at once, when terms of peace were offered.
Since they did not surrender but chose to fight, all the men of the city will be killed, when Israel takes the city. The LORD God will deliver every one of the cities to Israel.
Deuteronomy 20:14 "But the women, and the little ones, and the cattle, and all that is in the city, [even] all the spoil thereof, shalt thou take unto thyself; and thou shalt eat the spoil of thine enemies, which the LORD thy God hath given thee."
These were to be spared. Women, because of the weakness of their sex, and subjection to their husbands. And little ones, which take in males as well as females, as Jarchi observes, because of their tender age. And cattle because of their insensibility. All these having had no concern in holding out the siege.
"And all that is in the city, even all the spoil thereof, shall thou take unto thyself": Gold, silver, merchandise, household goods, utensils in trade, and whatever was of any worth and value to be found in their houses.
"And thou shall eat the spoil of thine enemies, which the Lord thy God hath given thee": That is, enjoy all their wealth and riches, estates and possessions. For this is not to be restrained to things eatable only.
The women and the children will be spared. The wealth of the land will go into the hands of Israelite. All the spoil will belong to them.
Deuteronomy 20:15 "Thus shalt thou do unto all the cities [which are] very far off from thee, which [are] not of the cities of these nations."
As all such were reckoned that were without the land of Israel, even all in their neighboring nations, the Moabites, Edomites, Ammonites, Syrians, etc. For the children of Israel never went to war with any very distant nations, unless they came unto them and invaded them. Nor did they seek to carry their conquests to any great distance, when the most powerful and victorious, as in the days of David and Solomon.
"Which are not of the cities of these nations": Of these seven nations, as the Targum of Jonathan, the seven nations of the land of Canaan. All that were not of them were accounted foreign cities, and at a distance.
Now we see that the sparing of the women and the children, is only if the cities are far away from the place of inheritance of the Israelites. Perhaps they would be far enough away that the Israelite men would not take them to wife.
Verses 16-18: The Canaanite cities were to be totally destroyed, i.e., nothing was to be spared, in order to destroy their influence toward idolatry (compare 7:22-26).
Canaanite cities had to be utterly destroyed. The emphasis is provided by a Hebrew construction indicating the thoroughness of their destruction (Joshua 7:21-26; 11:10-15; Judges 7:25; and 1 Sam. chapter 15), proved examples of this injunction being carried out.
Deuteronomy 20:16 "But of the cities of these people, which the LORD thy God doth give thee [for] an inheritance, thou shalt save alive nothing that breatheth:"
The cities of the seven nations, six of which are mentioned by name in the next verse.
"Thou shalt save alive nothing that breatheth": The reason of this severity was because of their wickedness. The capital crimes and gross abominations they were guilty of, and for which they deserved to die. And on account whereof they were reserved to this destruction, when the measure of their iniquities was full. Such as idolatry, incest, witchcraft, soothsaying, necromancy, etc. (see Lev. 18:3).
The purpose in killing every living thing is to wipe out the false religion in this area. Even the women would bring the worship of false gods to the Israelites, if they were allowed to live. God wants the land of inheritance to be a holy land.
Deuteronomy 20:17 "But thou shalt utterly destroy them; [namely], the Hittites, and the Amorites, the Canaanites, and the Perizzites, the Hivites, and the Jebusites; as the LORD thy God hath commanded thee:"
Men, women, and children. Some think this is to be understood only of such cities which did not accept of terms of peace. For they are of opinion that Joshua made proclamation of peace to all the cities of Canaan; which being not complied with, he destroyed them as they fell into his hands. And they suppose that the Gibeonites had not heard of such a proclamation, and therefore were spared. And it is certain that there were many who were suffered to live among them. Who it may be thought were allowed on their becoming proselytes, which was one of the terms of peace. As Rahab and her household did, and which is the sense of some of the Jewish writers. Jarchi on the following verse observes, that if they repented, and became proselytes, they might be received. Namely:
"The Hittites and the Amorites, the Canaanites and the Perizzites, the Hivites and the Jebusites": One of the seven nations is here omitted, the Girgashites, as they are also (in Exodus 23:23). It is said, that "Joshua sent three letters into the land of Israel before they went into it; in the first, whoever would turn (and flee) might. In the second, whoever would make peace might. In the third, whoever would make war might. The Girgashites, believing God, went to Africa, according to (Isa. 36:17). The land there is Africa; the Gibeonites made peace and dwelt in the land. Thirty one kings made war, and fell:"
"As the Lord thy God hath commanded thee" (Deut. 7:1).
This is a list of the people of the promised land who are to be utterly destroyed. We see in the next verse, why God commanded them to do this.
Deuteronomy 20:18 "That they teach you not to do after all their abominations, which they have done unto their gods; so should ye sin against the LORD your God."
This is another reason why they were to be utterly destroyed, not only because of the abominations which they committed, but to prevent the Israelites being taught by them to do the same. Wherefore, as before observed from Jarchi, such as became proselytes were suffered to live among them. Because there was no danger of idolatry from them, which even proselytes of the gate renounced. And though all other abominations are included, yet this is particularly respected, as appears from the following clause.
"Which they have done unto their gods": To the honor of whom not only many superstitious rites and ceremonies were performed, and idolatrous actions committed, but acts of lewdness, and even unnatural uncleanness.
"So should ye sin against the Lord your God": A sin the most provoking to him, as the sin of idolatry was. And cause his anger to rise to such a degree, as to suffer them to be carried captive from the land he gave them to inherit. And which afterwards, was the case, and that through learning the manners and customs of these people (see Psalm 106:34).
We read of their abominations in the last lessons before this one. They practiced things that were worse than sin. The abominations are revolting sins in the sight of God. Israel must stay pure. They must not worship false gods.
Verses 19-20: "Thou shalt not destroy the trees": When besieging a city, armies in the ancient world would cut down the trees to build ramps and weapons, as well as facilities for the long siege. However, Israel was not to use fruit trees in the siege of a city so they could enjoy the fruit of the Land God had given to them (7:12-13).
Deuteronomy 20:19 When thou shalt besiege a city a long time, in making war against it to take it, thou shalt not destroy the trees thereof by forcing an axe against them: for thou mayest eat of them, and thou shalt not cut them down (for the tree of the field [is] man's [life]) to employ [them] in the siege:"
Before it will surrender; it holding out the siege a considerable time. The Hebrew text says, "many days"; which the Targum of Jonathan interprets of all the seven days, to make war against it, in order to subdue it on the Sabbath day. Jarchi observes, that "days" signify two, and "many" three. Hence it is said, they do not besiege cities of the Gentiles less than three days before the Sabbath. And he also says it teaches that peace is opened or proclaimed two or three days first.
"Thou shalt not destroy the trees thereof by forcing an axe against them": In a protracted siege, wood would be required for various purposes, both for military works and for fuel. But fruit-bearing trees were to be carefully spared; and, indeed, in warm countries like India, where the people live much more on fruit than we do, the destruction of a fruit tree is considered a sort of sacrilege.
"For thou mayest eat of them": the fruit of them, which shows them to be fruit trees, and gives a reason for not cutting them down. Since they would be useful in supplying them with what was agreeable to eat.
"And thou shalt not cut them down": To employ them in the siege. In building bulwarks and batteries, and making of machines to cast out stones, and the like. To the annoyance of the besieged; which might as well or better be made of other trees, as in the next verse.
"To employ them in the siege": "When you shall besiege a city a long time, in making war against it to take it, you shall not destroy the trees thereof by forcing an ax against them. For you may eat of them, and you shall not cut them down (for the tree of the field is man's life), to employ them in the siege.
We see in this, that the tree produces food to eat. The tree that produces food is a friend to man. To destroy these trees, would not help win the war. They could certainly be useful to Israel after they have taken the city, and even before they take the city to sustain them. In that sense, they are the man's life.
Deuteronomy 20:20 "Only the trees which thou knowest that they [be] not trees for meat, thou shalt destroy and cut them down; and thou shalt build bulwarks against the city that maketh war with thee, until it be subdued."
Which might be known not only by their not having fruit upon them, but by other tokens. And even at a time of year when there was no fruit on any, which might be sometimes the season of a siege.
"Thou shalt destroy and cut them down": If so to do was of any disservice to the enemy, or of any service to them, as follows. They had a liberty to destroy them if they would.
"And thou shall build bulwarks against the city that maketh war, until it be subdued": Build bulwarks of the trees cut down, and raise batteries with them, or make machines and engines of the wood of them, to cast stones into the city to annoy the inhabitants of it. In order to make them surrender, and until they do it. All this may be an emblem of the axe being to be laid to fruitless trees in a moral and spiritual sense. And of trees of righteousness, laden with the fruits of righteousness, the planting of the Lord, being preserved and never to be cut down or rooted up (see Matt. 3:10).
Trees that do not produce fruit or nuts of any kind, could be cut down to build bulwarks against the city they are at war with. "Bulwarks", in this verse, mean hemming in. This just means they have stopped their way of escape.
Deuteronomy Chapter 20 Questions
1. Why should they not fear?
2. How does it help to remember Egypt?
3. What does it mean, when the priest speaks to the people?
4. The speech of the priest is to ______________ the people.
5. What does the author believe is a shame about our song books?
6. What special privilege does someone, who has just built a house, have?
7. Who decided who would go into battle?
8. How long is a man exempt from war, who has taken a wife?
9. Who else will the officer send home, and not go to war?
10. How many brave men with Gideon won the battle?
11. God and ______ is a majority.
12. Who did the officers set up as leaders?
13. What was the first thing they were to do when they came to a city?
14. What does "tributaries" mean?
15. What is Israel to do, if they do not surrender?
16. Who in the city shall be killed?
17. What is different, if the cities are those of the inheritance?
18. What was the purpose in killing every living thing?
19. Who were some of the people killed?
20. Verse 18 explains why they were utterly destroyed, why was it?
21. Abominations are _____________ _____.
22. What must they not destroy, when they besiege a city a long time?
23. Why is this true?
24. What will they do with the trees, which do not produce food?
25. What does "bulwarks" mean?
Verses 1-9: This is the fifth subsection relating to the sixth commandment and depicts untraced homicide. In the event of undetected homicide in the open countryside, the elders of the nearest city had to make atonement according to this prescribed ritual, under the guidance of the priests. "Forgiven" (in verse 8), is the word used for "atonement" ( kipper), which likely means "to cover". It could be translated, "and the bloodshed will be covered for them". Some think the city incurred guilt by not making nearby roads safe for travel.
This is a law about an unsolved murder. To break the "heifer's neck" symbolized that the crime deserved capital punishment. The "elders" of the city near the victim were to "wash their hands over the heifer", symbolizing their innocence in the matter.
"And it be not known who hath slain him": This law, which dealt with an unsolved homicide, was not given elsewhere in the Pentateuch. In the event that the guilty party was unknown, justice could not adequately be served. However, the people were still held responsible to deal with the crime. The elders of the city closest to the place where the body of a dead man was found were to accept responsibility for the crime. This precluded inter-city strife, in case relatives sought revenge. They would go to a valley (idol altars were always on high places, so this avoided association with idolatry), and there break the neck of a heifer, indicating that the crime deserved to be punished. But the handwashing of the elders (verse 6), would show that, although they accepted responsibility for what had happened, they were nevertheless free from the guilt attached to the crime.
Verses 1-9: If a murderer could not be found out, great solemnity is provided for putting away the guilt from the land, as an expression of dread and detesting of that sin. The providence of God has often wonderfully brought to light these hidden works of darkness, and the sin of the guilty has often strangely found them out. The dread of murder should be deeply impressed upon every heart, and all should join in detecting and punishing those who are guilty. The elders were to profess that they had not been any way aiding or abetting the sin. The priests were to pray to God for the country and nation, that God would be merciful. We must empty that measure by our prayers, which others are filling by their sins. All would be taught by this solemnity, to use the utmost care and diligence to prevent, discover, and punish murder. We may all learn from hence to take heed of partaking in other men's sins. And we have fellowship with the unfruitful works of darkness, if we do not reprove them.
Deuteronomy 21:1 "If [one] be found slain in the land which the LORD thy God giveth thee to possess it, lying in the field, [and] it be not known who hath slain him:"
After public war with an enemy, Moses proceeds to speak of a private quarrel and fight of one man with another, in which one is slain, as Aben Ezra observes.
"In the land which the Lord thy God giveth thee to possess it": Where murders might be committed more secretly. And remain undiscovered, when they came to live in separate cities, towns, and villages, with fields adjacent to them, then now encamped together.
"Lying in the field": Where the quarrel begun, and where the fight was fought. Or, however, where the murderer met with his enemy, and slew him, and left him. It being common for duels to be fought, and murders committed in a field. The first murder in the world was committed in such a place (Gen. 4:8). The Targum of Jonathan is, "not hidden under a heap, not hanging on a tree, nor swimming on the face of the waters;" which same things are observed in the Misnah, and gathered from some words in the text. In the land, and so not under a heap. Lying, and so not hanging: in the field, and so not swimming on the water.
"And it be not known who hath slain him": The parties being alone, and no witnesses of the fact, at least that appear. For, if it was known, the heifer was not beheaded, later mentioned. And one witness in this case was sufficient, and even one that was not otherwise admitted.
These next few verses show us the sacredness of human life to God. It appears, this person has been murdered.
Deuteronomy 21:2 "Then thy elders and thy judges shall come forth, and they shall measure unto the cities which [are] round about him that is slain:"
From the city or cities near to which the murder was committed. To make inquiry about it, and atonement for it. So Aben Ezra interprets it of the elders of the cities nearby. But others understand it of the elders of the great Sanhedrin at Jerusalem. So the Targum of Jonathan, "then shall go out from the great Sanhedrin two of thy wise men, and three of thy judges." And more expressly the Misnah, "three go out from the great Sanhedrin in Jerusalem." R. Judah says five," it is said "thy elders" two, and "thy judges" two." And there is no Sanhedrin or court of judicature equal (or even). Therefore, they add to them one more.
"And they shall measure unto the cities which are round about him that is slain": That is, from the place where the slain lies, as Jarchi rightly interprets it. On all sides of it, from the four corners, as the Targum of Jonathan, the cities round about the slain. Maimonides says, they do not behead the heifer for, nor measure, but to a city in which there is a Sanhedrin. If it is found between two cities (that is, at an equal distance), both bring two heifers (Maimonides says they bring one between them, which is most reasonable). But the city of Jerusalem does not bring a heifer to be beheaded. The reason is, because it was not divided to the tribes. This measuring, one would think, should be only necessary when it was not certain which was the nearest city. And yet Maimonides says, even when it was found on the side of a city, which was certainly known to be nearest, they measured. The command, he observes, is to measure.
This measuring of the distances to the cities, is to find out who is responsible to take care of this. Someone has a responsibility for it. The elders and judges are seeing which city is the closest to the dead body.
Deuteronomy 21:3 "And it shall be, [that] the city [which is] next unto the slain man, even the elders of that city shall take a heifer, which hath not been wrought with, [and] which hath not drawn in the yoke;"
And so suspected, as the Targum of Jonathan, of the murder; or the murderer is in it, or however belonged to it.
"Even the elders of the city shall take a heifer": Of a year old, as the same Targum, and so Jarchi. And in this the Jewish writers agree, that it must be a year old, but not two. Though heifers of three years old were sometimes used in sacrifice (Gen. 15:9). A type of Christ, in his strength, laboriousness, and patience (see Num. 19:2).
"Which hath not been wrought with": In ploughing land, or treading out corn.
"And which hath not drawn in the yoke, which never had any yoke put upon it": Or however, if attempted to be put upon it, it would not come under it, and draw with it.
This would be a young heifer, which has not been with a bull. The heifer would be young enough that they had never worked her with a yoke either. The heifer must come from the nearest city. The elders will bring the heifer to the sight of the dead body.
Deuteronomy 21:4 "And the elders of that city shall bring down the heifer unto a rough valley, which is neither eared nor sown, and shall strike off the heifer's neck there in the valley:"
"A rough valley": Literally, a stream of perpetuity, a perennial stream (compare Psalm 74:15). Authorized Version, "mighty rivers;" (Amos 5:24). But here rather the valley or wadi through which a stream flowed, as is evident from its being described as neither eared, that is ploughed (literally, wrought, tilled), nor sown. A place which had not been profaned by the hand of man, but was in a state of nature. "This regulation as to the locality in which the act of atonement was to be performed was probably founded on the idea that the water of the brook-valley would suck in the blood and clean it away. And that the blood sucked in by the earth would not be brought to light again by the ploughing and working of the soil".
"And shall strike off the heifer's neck there in the valley": With an axe, on the back part of it, in the midst of the valley, as the Targum of Jonathan. And the same is said in the Misnah. In this it was a type of Christ, who was put to death at the instigation of the elders of the Jewish nation (Matt. 27:1). And without the gates of Jerusalem at Golgotha (see Heb. 13:11).
This has to be a field that is not in cultivation. The elders will cut off the head of the heifer there.
Deuteronomy 21:5 "And the priests the sons of Levi shall come near; for them the LORD thy God hath chosen to minister unto him, and to bless in the name of the LORD; and by their word shall every controversy and every stroke be [tried]:"
This distinctly indicates that judicial authority in the theocracy of Israel rested with the priests.
Taking a life is not just criminal, but is a spiritual sin. The priests are to settle this matter. The whole town would be counted guilty of this sin, if it is not settled.
Deuteronomy 21:6 "And all the elders of that city, [that are] next unto the slain [man], shall wash their hands over the heifer that is beheaded in the valley:"
The whole court of judicature belonging to it, all the magistracy of it. Even though there were a hundred of them, Maimonides says.
"Shall wash their hands over the heifer that is beheaded in the valley": In token of their innocence, and this they did not only for themselves, but for the whole city, being the representatives of it (see Psalm 26:6). Some think that this is a confirmation of the sense embraced by some, that it was a strong stream to which the heifer was brought. And there might be a stream of water here, and a valley also. Though it would be no great difficulty to get from the city, which was near, a sufficient quantity of water to wash the hands of the elders with. This may denote the purification of sin by the blood of Christ, when it is confessed over him. And shows that priests and elders, ministers of the word, as well as others, stand in need of it. And that even those concerned in the death of Christ shared in the benefits of it.
This is like Pilate washing his hands of Jesus' crucifixion. When they wash their hands over the heifer, they are proclaiming their innocence of the shedding of this man's blood.
Deuteronomy 21:7 "And they shall answer and say, Our hands have not shed this blood, neither have our eyes seen [it]."
The elders of the city, at the time of the washing of their hands.
"Our hands have not shed this blood": Have been no ways concerned in it, nor accessory to it. The Targum of Jonathan is, "it is manifest before the Lord that he did not come into our hands, nor did we dismiss him, that has shed this blood;" which is more fully explained in the Misnah. For had they been aware of him, or had any suspicion of him or his design, they would have detained him, or at least would not have suffered him to have departed alone.
"Neither have our eyes seen it": It, or him; so the Targum of Jerusalem, "our eyes have not seen him that hath shed this blood;" by which expression is meant. That they had no manner of knowledge of the murderer, nor of any circumstance that could lead them to suspect or conclude who he was.
They are saying, they have no knowledge of this murder.
Deuteronomy 21:8 "Be merciful, O LORD, unto thy people Israel, whom thou hast redeemed, and lay not innocent blood unto thy people of Israel's charge. And the blood shall be forgiven them."
Out of Egyptian bondage, and claimed as his own. And therefore it is requested he would be favorable to them, and show them mercy, and not punish them for a sin they were entirely ignorant of. Though done by someone among them, whom as yet they could not discover. The words seem to be the words of the elders continued, who having made a declaration of their innocence. Humbly request mercy of God, not only for themselves, but for all the people of Israel. Yet, both the Targums of Onkelos and Jonathan take them to be the words of the priests, and so does Jarchi. And the same is affirmed in the Misnah.
"And lay not innocent blood unto thy people of Israel's charge": Impute not the guilt of innocent blood to a people in general, when only a single person, and he unknown, is chargeable with it. Or put it not "in the midst" of thy people. Let it not be placed to the whole, because it cannot be found out whose it is. Though it is certain it is one in the midst of them.
"And the blood shall be forgiven them": That is, God will not impute it, and place it to their account, or lay it to their charge. But will graciously consider the beheading of the heifer as a payment of it. It is said in the Misnah, "if the murderer is found before the heifer is beheaded, it goes forth and feeds among the herd. But if after it is beheaded, it is buried in the same place. And again, if the heifer is beheaded, and after that the murderer is found, he shall be slain." So the Targums, and Jarchi on the next verse.
This is a plea for God to forgive them of all blame of this innocent blood. The blood of the heifer causes God to believe them, and forgive them.
Deuteronomy 21:9 "So shalt thou put away the [guilt of] innocent blood from among you, when thou shalt do [that which is] right in the sight of the LORD."
Which otherwise, the person not being found out and brought to just punishment for it, would devolve upon the whole. Aben Ezra interprets it the punishment of innocent blood, which, by the above method being taken, would not be inflicted on them.
"When thou shalt do that which is right in the sight of the Lord": As it was to observe this law concerning the beheading of the heifer, with all the rites and ceremonies belonging to it here enjoined. As well as every other command, statute, and ordinance of the Lord, which are all right to be done (Psalm 19:8).
After they have killed the heifer and washed their hands over her, their conscience is clear. They are forgiven of God.
Verses 10-14: The sixth subsection relates to a wife captured in war. The first words, "When thou goes forth to war", relate to the "Holy War" like (20:1). This could not be a Canaanite woman (7:3). "Thou shalt let her go whiter she will": The verb form is the same as in Exodus for "let my people go" or "Send them away", and may have the technical sense of "divorce" (see 22:19, 29). Her rights were that she could go anywhere she wanted to. The man could not sell her as a slave for money or treat her as merchandise. That is, she could not be given in exchange for some other person or goods.
To become a part of Yahweh's covenant community, a woman had to make a complete break with her former culture, symbolized by shaving her head, trimming her nails, changing her clothes and mourning for her parents (Psalm 45:10).
By this law a soldier was allowed to marry his captive, if he pleased. This might take place upon some occasions; but the law does not show any approval of it. It also intimates how binding the laws of justice and honor are in marriage; which is a sacred engagement.
Deuteronomy 21:10 "When thou goest forth to war against thine enemies, and the LORD thy God hath delivered them into thine hands, and thou hast taken them captive,"
This refers to an arbitrary war, as Jarchi remarks. Which they entered into of themselves, of choice, or through being provoked to it by their enemies. And not a war commanded by the Lord, as that against the seven nations of Canaan, and against Amalek. Since there were to be no captives in that war, but all were to be destroyed.
"And the Lord thy God hath delivered them into thine hands": Given them the victory over their enemies, so that they were obliged to surrender themselves to them as prisoners of war.
"And thou hast taken them captive": Or "led his or their captivity captive"; led them captive who used to lead others, denoting their conquest of victorious nations (see a like phrase in Psalm 68:18).
This is spoken as if it had already happened. It will happen, because it is the will of God for it to happen. The message they are about to hear is for the time, after they have won the war.
Verses 11-14: "A beautiful woman": According to ancient war customs, a female captive became the servant of the victors. Moses was given instruction to deal in a kind way with such issues. In the event her conquerors were captivated by her beauty and contemplated marriage with her, one month was required to elapse, during which her troubled feelings might settle, her mind would be reconciled to the new conditions of conquest, and she could sorrow over the loss of her parents as she left home to marry a stranger. One month was the usual mourning period for Jews, and the features of this period, e.g., shaving the head, trimming the nails, and removing her lovely clothes (ladies on the eve of captivity dressed to be attractive to their captors), and were typical signs of Jewish grief. This action was important to show kindness to the woman and to test the strength of the man's affection. After the 30 days, they could marry. If afterwards he decided divorce was appropriate (based on the provisions of 24:1-4), he could not sell her as a slave. She was to be set completely free because "you have humbled her". This phrase clearly refers to sexual activity, in which the wife has fully submitted herself to her husband (compare 22:23-24, 28-29). It should be noted that divorce appears to have been common among the people, perhaps learned from their time in Egypt, and tolerated by Moses because of their "hard hearts" (see notes on Deut. 24:1-4; Matt. 19:8).
Such a woman would be from a non-Canaanite city that Israel had captured (see 20:14), since all the Canaanites were to be killed (20:16). These discarded items were symbolic of the casting off of her former life and carried purification symbolism (compare Lev. 14:18; Num. 8:7).
Deuteronomy 21:11 "And seest among the captives a beautiful woman, and hast a desire unto her, that thou wouldest have her to thy wife;"
Whether a virgin, wife, or widow, according to the Jewish writers, even though another man's wife. So Jarchi, and Maimonides; the marriages of Gentiles being reckoned by the Jews as no marriages.
"And hast a desire unto her": Being captivated with her beauty. Some understand this of the strength and rage of lust, but it rather signifies a passionate desire of enjoying her in a lawful way, as follows.
"That thou wouldest have her to thy wife": To be married to her in a legal manner. For though it was not allowed the Israelites to marry any of the seven nations of Canaan, nor indeed with any of other nations continuing in their idolatry. Yet they might marry such as became their captives and servants, and were wholly in their own power. And especially if proselytes to their religion, and which this fair captive was to become before marriage. As is by some gathered from the following things to be done by her. Though after all, this was only a permission, because of the hardness of their hearts, as is said of divorce. And that such marriages were not very grateful to God appears, as some have observed, from the ceremonies used before marriage, to render her contemptible. And the easy dismissal of her afterwards, according to the sense of some interpreters.
It is likely that this very thing would happen with all of the young men in the war. This speaks of him falling in love with the woman, and wants her to be his wife. It is not speaking of rape.
Deuteronomy 21:12 "Then thou shalt bring her home to thine house; and she shall shave her head, and pare her nails;"
In order to make her his wife, after some things were done here directed to. For this is not to be understood of his taking her home with a view to defile her, as Maimonides interprets it. Who observes, that when a man's lust so rages that he cannot subdue it, yet he ought not publicly to satisfy his lust, but to have the woman into a private and secret place, as it is said.
"Thou shalt bring her into the midst of thine house": The shaving the head (a customary sign of purification (Lev. 14:8; Num. 8:7). And the putting away "the garment of her captivity," were designed to signify the translation of the woman from the state of a pagan and a slave to that of a wife among the covenant-people. Consistency required that she should "pare" (dress, compare 2 Sam. 19:24), her nails. And thus, so far as possible, lay aside everything belonging to her condition as an alien.
This is a sign of extreme mourning. It would also make her not quite as desirable to the man, until her time of mourning is up.
Deuteronomy 21:13 "And she shall put the raiment of her captivity from off her, and shall remain in thine house, and bewail her father and her mother a full month: and after that thou shalt go in unto her, and be her husband, and she shall be thy wife."
"The raiment of her captivity": I.e. the raiment she had on when taken captive. This she was to lay aside, that she might put on garments of mourning. A full month; literally, a month of days. The period of mourning was forty days (compare Gen. 50:3).
"Bewail her father and her mother a full month": This is prescribed from motives of humanity, that the woman might have time and leisure to detach her affections from their natural ties, and prepare her mind for new ones.
"And after that thou shalt go in unto her": And not before.
"And be her husband, and she shall be thy wife": He continuing to love her, and she having become a proselytess.
She shall be permitted a month to mourn her lost loved ones. This month will also, give her a time to get accustomed to her captor. At the end of the month of mourning, he can take her to wife. She will be treated as a wife and not a slave.
Deuteronomy 21:14 "And it shall be, if thou have no delight in her, then thou shalt let her go whither she will; but thou shalt not sell her at all for money, thou shalt not make merchandise of her, because thou hast humbled her."
"If thou have no delight in her": The sense may either be, first, if after he had afflicted her, by making her shave her head, change her garments, etc. And keeping her a full month in hope of marriage, he should change his mind and refuse to marry her: Or second, if after he had married her, and she had been his wife some time, he should conceive a dislike to her, and resolve to part with her. In either of these cases it was not to be in his power to use her as a prisoner of war. By either selling her for money, or making her a slave. But he was to give her, her liberty and let her dispose of herself as she pleased.
If after a short time he finds that he does not really love this woman, he shall let her go wherever she wants to go. She was his wife. He must treat her with respect. She was not a slave to be bought or sold, but his wife.
Verses 15-17: This section gives the law of the loved and hated wives and their sons. It is the seventh subsection relating to the sixth commandment. The terms employed are relative, comparing one wife to the other (Gen. 29:30-31; 1 Sam. 1:5). If, in such circumstances, the firstborn son of the less loved woman, he was not to be at any disadvantage. The firstborn received a double share of the father's estate in Israel (Gen. 48:22; 1 Chron. 5:1), as is attested in the Middle Assyrian Laws and the Laws of Hammurabi. Elsewhere the percentage varied.
In the case of a man with "two wives", the standard policy for the rights of the true "firstborn" son was to be maintained, irrespective of the level of affection the husband had for one wife over the other (Num. 18:15).
"Have two wives": In the original, the words are rendered "has had two wives", referring to events that have already taken place, evidently intimating that one wife is dead and another has taken her place. Moses, then, is not legislating on a polygamous case where a man has two wives at the same time, but on that of a man who has married twice in succession. The man may prefer the second wife and be exhorted by her to give his inheritance to one of her sons. The issue involves the principle of the inheritance of the firstborn (the right of primogeniture). The firstborn son of the man, whether from the favorite wife or not, was to receive the double portion of the inheritance. The father did not have the authority to transfer this right to another son. This did not apply to sons of a concubine (Gen. 21:9-13), or in cases of misconduct (Gen. 49:3-4).
This law restrains men from disinheriting their eldest sons without just cause. The principle in this case as to children, is still binding to parents. They must give children their right without partiality.
Deuteronomy 21:15 "If a man have two wives, one beloved, and another hated, and they have born him children, [both] the beloved and the hated; and [if] the firstborn son be hers that was hated:"
Which is supposed, but not approved of, though permitted because of the hardness of men's hearts. For it was not so from the beginning, when only one man and one woman were created, and joined together in marriage. But as it was connived at, and become customary, a law is made to prevent confusion, and preserve order in families.
"One beloved and another hated": Or less loved, yet continued his wife, and not divorced. Aben Ezra observes, this follows upon the former, because it is there said, that though first he had a desire to her (the captive beautiful woman), yet afterwards had no delight in her.
"And they have borne him children both, the beloved and the hated": As Rachel and Leah did with Jacob, who were, the one very much beloved by him, and the other less.
"And if the firstborn son be hers that was hated": Or not so much beloved as the other, as was the case in the above instance.
Jacob found himself in this position with Leah and Rachel. He loved Rachel, his second wife. He did not hate Leah, but he did not choose her as his wife. Both Rachel and Leah, bore Jacob sons.
Deuteronomy 21:16 "Then it shall be, when he maketh his sons to inherit [that] which he hath, [that] he may not make the son of the beloved firstborn before the son of the hated, [which is indeed] the firstborn:"
By a will in writing, or by word of mouth. Or by a deed of gift, actually bestowing his goods upon them, and dividing among them what he is for the present possessed of (see Luke 15:12).
"That he may not make the son of the beloved firstborn before the son of the hated, which is indeed the firstborn": That is, when such is the case, that the son of his wife he has the least value for is really his firstborn. He may not, through favor and affection to the wife he loves better, prefer her son, and declare him to be the firstborn. By devising to him or bestowing on him the double portion of his goods. For so to do would not be right, or agreeably to the will and law of God. For though previous to this law the birthright was given to Joseph, the eldest son of Rachel, the most beloved wife of Jacob. Before Reuben who was the son of Leah, less beloved by him, and was in fact his firstborn. Yet this was owing to the sin of Reuben, and by the appointment of God (see Gen. 49:3).
This is saying that even though he hates the woman who bore him a son first, he cannot take the firstborn heritage away from the son, and give it to the son of the woman he loves.
Deuteronomy 21:17 "But he shall acknowledge the son of the hated [for] the firstborn, by giving him a double portion of all that he hath: for he [is] the beginning of his strength; the right of the firstborn [is] his."
Own him and declare him to be so, both by his will and the division of goods by him. Or he shall "separate" him, as Onkelos. Distinguish him from all his other sons, and make known to all, as the Targum of Jonathan, that he is his firstborn.
"By giving him a double portion of all that he hath": Literally, a mouth of two; i.e. a portion, so "mouth" is used (in 2 Kings 2:9; Zech. 13:8), equal to that of two. Consequently, the firstborn inherited twice as much as any of the other sons. Amongst all nations and from the earliest times, the right of the eldest son to pre-eminence among his brethren has been recognized. And in legislating for Israel, Moses so far simply sanctioned a usage he found already existing. The assignment, however, of a double share in the inheritance to the eldest son is a new and special provision, mentioned only here.
"For he is the beginning of his strength": I.e. the first evidence of his manly strength and ability for procreation.
He cannot choose who his firstborn is. God does that. He must give to his son, who was born first, the double portion which is the heritage of the firstborn son. The firstborn inherited twice as much as any of the other sons. This provision for the firstborn to receive a double portion is not mentioned elsewhere.
Verses 18-21: The eighth subsection relates to the law of the rebellious son. An example of rebellion was cited in (13:6-11). The parents could discipline, but the complaint had to be decided by impartial judges (elders). Both parents were to be involved and be in agreement on such a drastic move. It was a community offense. If guilty, the death penalty was to be inflicted by stoning. (Mark 7:10), may refer to this law. Anarchy in the home breeds anarchy in society.
"A stubborn and rebellious son": Compare (27:16). The long-term pattern of rebellion and sin of a child who was incorrigibly disobedient is in view. No hope remained for such a person who flagrantly violated the fifth commandment (Exodus 20:12), so he was to be stoned to death.
Observe how the criminal is here described. He is a stubborn and rebellious son. No child was to fare the worse for weakness of capacity, slowness, or dullness, but for willfulness and obstinacy. Nothing draws men into all manner of wickedness, and hardens them in it more certainly and fatally, than drunkenness. When men take to drinking, they forget the law of honoring parents. His own father and mother must complain of him to the elders of the city. Children who forget their duty, must thank themselves, and not blame their parents, if they are regarded with less and less affection. He must be publicly stoned to death by the men of his city. Disobedience to a parent's authority must be very evil, when such a punishment was ordered. Nor is it less provoking to God now, though it escapes punishment in this world. But when young people early become slaves to sensual appetites, the heart soon grows hard, and the conscience callous. And we can expect nothing but rebellion and destruction.
Deuteronomy 21:18 "If a man have a stubborn and rebellious son, which will not obey the voice of his father, or the voice of his mother, and [that], when they have chastened him, will not hearken unto them:"
It is observed that this law quickly follows, and is subjoined to that which relates to the marriage of a woman taken captive. Because often from such marriages wicked and refractory children have sprung, and which they exemplify in the case of Absalom. Whose mother they say David took in war and married. The character of such a son follows, and by which it may be known that he is stubborn and rebellious. Stubborn in his nature, and rebellious in his actions. Behaves contrary to the laws of God, and the instructions of his parents. What he should do, that he does not; and what he should not do, that he does. Will not do what is commanded him, and will do what is forbidden him, notwithstanding all counsels, admonitions, and corrections given him.
"Which will not obey the voice of his father, or the voice of his mother": Is disobedient to the commands of either of them (see Prov. 30:17). And, when they have chastened him, will not hearken to them. When they have reproved him by words, and corrected him with blows. The Jews understand this of scourging or beating by the order of the Sanhedrin, after admonition given. It is said, "they admonish him before three (a court of judicature consisting of three judges), and they beat him. But it seems rather to respect private corrections of their own by words and stripes, which having no effect, they were to proceed as follows."
Rebellion was thought of as witchcraft.
1 Samuel 15:23 "For rebellion [is as] the sin of witchcraft, and stubbornness [is as] iniquity and idolatry. Because thou hast rejected the word of the LORD, he hath also rejected thee from [being] king."
To have a rebellious son, was a disgrace with the Hebrews. One of the Ten Commandments was to obey father and mother. It seemed the parents had chastened him, to no improvement.
Deuteronomy 21:19 "Then shall his father and his mother lay hold on him, and bring him out unto the elders of his city, and unto the gate of his place;"
With their own hands, or cause him to be apprehended by others, in which they were to agree, and which the Jews gather from hence. "If (say they), the father is willing (to bring him to justice), and the mother not willing, or if his father is not willing and the mother is willing, he is not reckoned a stubborn or rebellious son, until they both agree."
"And bring him out unto the elders of his city": According to the Misnah, the Sanhedrin, or court of judicature, consisting of twenty three. For they say, that after he has been admonished and scourged by order of the bench of three. If he returns to his corrupt and wicked ways again, he is judged by the court of twenty three.
"And unto the gate of his place": Or city, where the court sat; so the Targums of Onkelos and Jonathan, to the gate of the Sanhedrin of his place.
This is a place of judgement. It seems, his parents forcefully brought him to be judged.
Deuteronomy 21:20 "And they shall say unto the elders of his city, This our son [is] stubborn and rebellious, he will not obey our voice; [he is] a glutton, and a drunkard."
In open court, what follows, at the same time, according to the Targum of Jonathan. Acknowledging their own sins, for which such a calamity had befallen them, saying, "we have transgressed the decree of the word of the Lord, because is born unto us a son that is stubborn, etc." (see John 9:2).
"This our son is stubborn and rebellious, he will not obey our voice": Adds incorrigibleness to all his wickedness.
"He is a glutton, and a drunkard": Under which two offences others of a like or worse nature are comprehended by a synecdoche.
Now we see more sins added to the fact that he is rebellious. He is a glutton and a drunkard. Glutton in the verse above, is not just speaking of over-eating, but of him being a prodigal son. He would have to be a very large problem, for his own family to bring him to be judged.
Deuteronomy 21:21 "And all the men of his city shall stone him with stones, that he die: so shalt thou put evil away from among you; and all Israel shall hear, and fear."
The populace; that is after his trial is finished and he is condemned to die. And he was not stoned until the three first judges were there (by whom he was admonished, and ordered to be beaten). As it is said, "this is our son". This is he that was beaten before you; and according to the Targum of Jonathan, "if he feared (God, and showed any token of repentance). And received instruction, and they (his parents), desired to preserve him alive, they preserved him. But if he refused and was rebellious, then they stoned him." But the Jews say this law, and that of retaliation, were never put into execution.
"So shalt thou put away evil from among you": Put a stop to, and prevent such an evil for the future, and remove the guilt of it. Or, as the Targum of Jonathan, him that doeth that evil.
"And all Israel shall hear, and fear": It being to be publicly notified throughout the land, that such a one suffered death for such a crime. Which would be a means of deterring others from the same. So Jarchi remarks, "here (says he), a proclamation was necessary to be made by the Sanhedrin, as that such a one was stoned because he was stubborn and rebellious". For the mystical sense of this (see Eph. 2:2).
The punishment is severe. He is stoned to death by the men of the city. We see no instances of where a loving Hebrew parent has done this. Perhaps, it was given for a warning to the rebellious. The story of the prodigal son in the Bible, is a story of forgiveness of the rebellious son.
Verses 22-23: "Hang him on a tree": After an execution, the body was permitted to hang on a tree for the rest of the day as a public display of the consequences of disobedience. However, the body was not to remain on the tree overnight, but was to be properly buried before sunset (compare Gal. 3:13), where Paul quotes this text in regard to the death of the Lord Jesus Christ.
This is the law of public display of executed criminals. Stoning was the approved means of execution, whereas hanging was imposed as an additional disgrace after death (compare John 19:31; Gal. 3:13). There are several examples in the Old Testament (Joshua 8:29; 10:26-27; 2 Sam 4:12; 21:8-9). The practice was known among the Philistines (1 Sam. 31:10), and was very common among the Assyrians. This law limits the period of exposure. The Hebrew syntax is strongly emphatic: "You shall certainly bury him that day". The reason was that the corpse of an executed man was an object accursed of God and would defile the land (Lev. 18:24-27; Num. 35:33-34).
A capital offense was punishable by being hanged "on a tree", but that was after the offender had already been executed. The tree was not the instrument of execution, by hanging from one was as gesture of shame before the community, to show that the condemned had fallen under God's curse (judgment for sin). Paul refers to this in (Gal. 3:13).
By the law of Moses, the touch of a dead body was defiling, therefore dead bodies must not be left hanging, as that would defile the land. There is one reason here which has reference to Christ; He that is hanged is accused of God. That is, it is the highest degree of disgrace and reproach. Those who see a man thus hanging between heaven and earth, will conclude him abandoned of both, and unworthy of either. Moses, by the Spirit, uses this phrase of being accused of God, when he means no more than being treated most disgracefully, that it might afterward be applied to the death of Christ, and might show that in it he underwent the curse of the law for us. Which proves his love, and encourages to faith in him.
Deuteronomy 21:22 "And if a man have committed a sin worthy of death, and he be to be put to death, and thou hang him on a tree:"
This before mentioned, or any other that deserves death. Any kind of death, as strangling, killing with the sword, burning and stoning, to which the Jews restrain it here.
"And he be to be put to death, and thou hang him, on a tree": Is condemned to stoning, and after that they hang him, as the Targum of Jonathan. And according to the Jewish Rabbins, as Jarchi observes, all that were stoned were to be hanged, and only men, not women.
"How they hang one?" They fix a beam in the earth, and a piece of wood goes out of it (near the top of it, as one of the commentator remarks). And join his two hands together and hang him; "that is, by his hand, not by his neck, as with us, but rather in the crucifixion. Only in that the hands are spread, and one hand is fastened to one part of the cross beam, and the other to the other end.
Hanging was one form of putting someone to death. At a much later time, crucifying was spoken of as hanging on a tree.
Deuteronomy 21:23 "His body shall not remain all night upon the tree, but thou shalt in any wise bury him that day; (for he that is hanged [is] accursed of God;) that thy land be not defiled, which the LORD thy God giveth thee [for] an inheritance."
An unburied corpse was a reproach to God and caused the land to be defiled. In the arid regions in Old Testament times, a person was buried the very day they died. Even the worst of criminals was afforded a burial with some dignity.
Man is made in the image of God. Then it would be a terrible thing to hang man on a tree. This cursed thing must be buried in the ground before dark.
Galatians 3:13 "Christ hath redeemed us from the curse of the law, being made a curse for us: for it is written, Cursed [is] every one that hangeth on a tree:"
Deuteronomy Chapter 21 Questions
1. What have they found in verse 1?
2. It appears this person has been ____________.
3. What shall the judges and the elders do?
4. Who is responsible for this?
5. The heifer they brought had not been with a _______.
6. What was another sign this was a young heifer?
7. This is a field that is not in ______________.
8. What do they do with the heifer?
9. Who comes near to bless?
10. Taking a life is not just criminal but a ____________ sin.
11. What shall the elders of the city do to show their innocence?
12. Be merciful, O LORD, unto thy people _________.
13. What is verse 8 speaking of?
14. What does the sacrificing of the heifer, and the washing of their hands, do for them?
15. The beautiful woman among the captives, he desired to be his _______.
16. What was he to do to her, when he first got her to his house?
17. How long was she allowed to mourn for her relatives?
18. When shall he take her to his wife?
19. What should he do with her, if he does not love her?
20. Why should he not sell her?
21. What happens to the firstborn son, if he does not love his mother?
22. Who chooses who is the firstborn?
23. Rebellion is thought of as ________________.
24. What should his mother and father do with the rebellious son?
25. Was there ever an instance of this?
26. The story of the prodigal son is a story of what?
27. What was another type of death that was classified as hanging?
28. Why should the person who is hung not remain on the tree overnight?
Verses 22:1 - 26:19: While loving God was the first duty (compare 6:5), loving one's neighbor came next (compare Matt. 22:37-40). In this section, the law of loving one's neighbor is applied to domestic and social relationships.
Verses 1-4: "Hide thyself from them": The Israelite must not hide his eyes from such an obvious loss. It was his duty to pursue and bring back the lost property of his neighbor.
The tenth subsection regards the law of respect for the property on one's fellowman. The relation of this subject to homicide may be that this law sought to prevent the unnecessary loss of life through intentional oversight.
Laws about things such as caring for "thy brother's ox" reinforced concepts of community responsibility, a part of loving one's brother (Lev. 19:17-18).
If we duly regard the golden rule of doing to others as we would they should do unto us, many particular precepts might be omitted. We can have no property in any thing that we find. Religion teaches us to be neighborly, and to be ready to do all good offices to all men. We know not how soon we may have occasion for help.
Deuteronomy 22:1 "Thou shalt not see thy brother's ox or his sheep go astray, and hide thyself from them: thou shalt in any case bring them again unto thy brother."
Or "driven away"; frightened and starved away from the herd or from the flock by a wolf or dog. And the ox and sheep are put for every other creature a man has, as camels, asses, etc. Which last sort is after mentioned. And a brother means not one in the natural relation of kindred only, for it is supposed, in the next verse, that he might not only be at a distance, but unknown. Nor by religion only, or one of the commonwealth or church of the Jews. For what is enjoined is a piece of humanity the law of nature requires and directs unto, and is even to be done to enemies (Exodus 23:4).
"And hide thyself from them": Make as if he did not see them, and so be entirely negligent of them, and takes no care and show no concern about them. But let them go on wandering from the herd and flock from whence they were driven. And to which they cannot find the way of themselves.
"Thou shalt in any case bring them again to thy brother": To his herd or flock, or to his house. And deliver them into his own hands, or to the care of his servants.
"Brother" here, is not speaking of your immediate family, but all those people of your race. This is saying that he must think enough of his brother, that he will help him get his animal back. An animal that wanders on your place, still belongs to its owner. If you can catch it, the best thing to do is take it back home. This answers that age old question, "Am I my brother's keeper?" Yes, you are. We must do unto others, as we would want them to do unto us.
Deuteronomy 22:2 "And if thy brother [be] not nigh unto thee, or if thou know him not, then thou shalt bring it unto thine own house, and it shall be with thee until thy brother seek after it, and thou shalt restore it to him again."
Does not live in the same neighborhood, but at some considerable distance. So that he cannot soon and easily be informed of his cattle, or they be sent to him.
"Or if thou know him not": The owner of them, what is his name, or where he lives.
"Then thou shall bring it into thine house": Not into his dwelling house, but some out house, barn, or stable.
"And it shall be with thee": Remain in his custody, and be taken care of by him. And, as the Targum of Jonathan says, "be fed and nourished by him". For, according to the Jewish canon, whatsoever could work and eat, that should work and eat, and whatsoever did not work and eat was to be sold. For which there was a set time, as the commentators say, for large cattle, as oxen, twelve months. For lesser cattle, as sheep, goats, etc. three months, here it is fixed.
"Until thy brother seek after it, and thou shalt restore it to him again": Thou shalt bring it unto thine own house, to be used like thine own cattle. Thou shalt restore it to him again, the owner, as it may be presumed, paying the charges.
Sometimes the animal is a stranger, and you have no idea who it belongs to. In that case you should care for it, until the owner comes looking for it. Then you should give him his animal gladly.
Deuteronomy 22:3 "In like manner shalt thou do with his ass; and so shalt thou do with his raiment; and with all lost thing of thy brother's, which he hath lost, and thou hast found, shalt thou do likewise: thou mayest not hide thyself."
As with his ox or sheep when astray, and found, keep it until it is owned, and then restore it. This is expressly mentioned in (Exodus 23:4).
"And so shalt thou do with his raiment": If that is lost and found, it must be restored to the owner, he describing it. A garment is particularly mentioned, it is said, because in every garment there is a mark or sign by which the owners can inquire about it. For it is made by the hands of men, and does not come from anything common.
"And with all lost things of thy brother's, which he hath lost, and thou hast found, shalt thou do likewise": This comprehends everything that is lost, that is properly so. It is asked; "what is a lost thing? If a man finds an ox or a cow feeding in the way, this is not a lost thing. An ass whose instruments are inverted, and a cow running among the vineyards, this is a lost thing".
"Thou mayest not hide thyself": From seeing it and taking care of it, in order to restore it to the rightful owner. Or dissemble a sight of it, and pretend he never saw it, and so entirely neglect it. In some instances, the Jews allow they were not obliged to take any notice or care of it, as, "if a man find a cow in a cow house (which is not shut). He is not obliged (to take care of it). If in a public place, he is obliged. If it is in a burying ground, he may not defile himself for it".
It really makes no difference what the item is, if it is your brothers, you should try to get it back to him. It is not yours and you should not claim it.
Deuteronomy 22:4 "Thou shalt not see thy brother's ass or his ox fall down by the way, and hide thyself from them: thou shalt surely help him to lift [them] up again."
And lie under his burden, not being able to rise with it of himself, nor with all the assistance about it, without further help.
"And hide thyself from them": Cover thine eyes, or turn them another way, and make as if thou didst not see them in distress.
"Thou shalt surely help him to lift them up again": That is, help the brother and owner of it, the ox and ass; assist him in getting them up again. And lay on their burden, and fasten them aright. Which either were rolled off by the fall, or were obliged to be taken off in order to raise them up. And if this was to be done for an enemy, then much more for a brother, as is required (see note on Exodus 23:5). Or "lifting up, thou shall lift them up with him"; that is, most certainly do it, and lift with all his strength, and as often as there is occasion. If they fell down again after raised up, help is still to be continued. Even, as Maimonides says, though it was a hundred times.
It really does not matter who the animal belongs to, you must help if you can. In Leviticus, it says you should even help your enemy.
Verses 5-12: God's providence extends itself to the smallest affairs, and his precepts do so, that even in them we may be in the fear of the Lord, as we are under his eye and care. Yet the tendency of these laws, which seem little, is such, that being found among the things of God's law, they are to be accounted great things. If we would prove ourselves to be God's people, we must have respect to his will and to his glory, and not to the vain fashions of the world. Even in putting on our garments, as in eating or in drinking, all must be done with a serious regard to preserve our own and others' purity in heart and actions. Our eye should be single, our heart simple, and our behavior all of a piece.
Deuteronomy 22:5 "The woman shall not wear that which pertaineth unto a man, neither shall a man put on a woman's garment: for all that do so [are] abomination unto the LORD thy God."
"Shall not wear that which pertaineth unto a man": Found only here in the Pentateuch, this statute prohibited a man from wearing any item of feminine clothing or ornamentation. The same word translated "abomination" was used to describe God's view of homosexuality (Lev. 18:22; 20:13). This instance specifically outlawed transvestism. The creation order distinctions between male and female were to be maintained without exceptions (compare Gen. 1:27).
This is the eleventh subsection, the law of transvestism. This passage clearly teaches the importance of maintaining a proper distinction between the sexes, the lack of which is an "abomination unto the LORD thy God". This warning does not refer merely to clothing styles but to that "which pertaineth unto a man", that is, "a man's things". This prohibition included clothing that was distinctively masculine in ornamentation, as well as other ornaments, weapons, or items distinctively associated with men. The prohibition is against transvestism which was often associated with homosexuality and fertility rites.
Men and women were commanded not to "wear that which pertaineth" to the opposite sex.
I do not believe this is speaking of women's slacks and that sort of thing, because this was written when men wore long skirts. This is saying, a man should not try to appear as a woman, and a woman should not try to appear as a man. If a woman was the same size as her husband, she should not put on his clothes and try to be him. Women should be proud they are women, and men should be proud to be men. God made us what He wanted us to be.
Verses 6-7: The twelfth subsection: the law of protecting bird's nests. This prohibition forbids taking both the mother bird and her young (or eggs) from the nest. This law was designed to protect the food supply for God's people.
Deuteronomy 22:6 "If a bird's nest chance to be before thee in the way in any tree, or on the ground, [whether they be] young ones, or eggs, and the dam sitting upon the young, or upon the eggs, thou shalt not take the dam with the young:"
"A bird's nest": Found only here in the Pentateuch this law showed that God cared for the long-term provisions for His people. By letting the mother go, food could be acquired without killing the source of future food.
This is telling us how to be considerate of the animals and birds around us. This would give the dam a chance to have more birds.
Deuteronomy 22:7 "[But] thou shalt in any wise let the dam go, and take the young to thee; that it may be well with thee, and [that] thou mayest prolong [thy] days."
Or "in letting go, let go", or "in sending, send away". That is, willingly, certainly, entirely, frequently, always. So the Jewish canons," if anyone lets her go, and she returns, even four or five times, he is obliged to let her go. As it is said, "in letting go, let go". "Nay, Maimonides says, even a thousand times. The canon proceeds, "if anyone says, lo, I take the dam and let go the young, he is obliged to let her go. If he takes the young, and returns them again to the nest, and after that returns the dam to them, he is free from letting her go".
"That it may be well with thee, and that thou mayest prolong thy days": The Targum of Jonathan is, "that it may be well with thee in this world, and thou mayest prolong thy days in the world to come". The same blessing that is promised to observers of the fifth command, which is one of the weightier matters of the law, is made to this. Which the Jews say is but as the value of a farthing, or of little account in comparison of others. Wherefore, as Fagius rightly observes, God, in bestowing such rewards, has regard not to the works of men, but to his own grace and kindness. For what merit can there be in letting go or preserving the life of a little bird?
This shows a caring of God's kingdom. A cruel person would kill them all. A kind person would let the mother go and then care for the young themselves, until they are old enough to release.
Deuteronomy 22:8 "When thou buildest a new house, then thou shalt make a battlement for thy roof, that thou bring not blood upon thine house, if any man fall from thence."
"Battlement": Found only here in the Pentateuch, this refers to the roof of a home in ancient Israel, which was flat and usually reached by outside stairs. To prevent injury or death from falling, a fence was to be built around the roof. This, too, expressed love for those who might otherwise be injured or killed.
The thirteenth subsection: the law of requiring parapets on homes. A "battlement" was a wall around the flat roof to keep anyone on the roof from falling off.
In many of their homes, they had celebrations upon the flat roof of their houses. Someone might step off the edge and be hurt. This is speaking of building some sort of stop around the roof of the houses to keep this from happening. It would be like a small fence.
Verses 22:9 - 23:18: This section gives seven subsections in defining the prohibition against improper mixing of dissimilar things. This was done to preserve order and distinction in society and had definite utilitarian value.
Verses 9-11: These prohibitions against planting a "vineyard with divers seeds", yoking together "an ox and an ass" for plowing, and mixing "woolen and linen" were a part of the Laws of Distinction, just like the dietary laws and the workweek (Shabbat) laws. In all that they did, Israel had to follow separate standards because they were the Lord's people.
Deuteronomy 22:9 "Thou shalt not sow thy vineyard with divers seeds: lest the fruit of thy seed which thou hast sown, and the fruit of thy vineyard, be defiled."
"Divers seeds": The aim of the legislation seems to be to maintain healthy crops by keeping the seeds separate from one another. See note on (Lev. 19:19).
This is saying, you should not put two different kinds of seed in one planting hole. A row of peas should be peas. It appears that somehow there might be some sort of crossbreeding, which God forbids.
Deuteronomy 22:10 "Thou shalt not plow with an ox and an ass together."
"An ox and an ass together": According to the dietary laws prescribed earlier (14:1-8), the ox was a "clean" animal, but the donkey was "unclean". Even more compelling was the fact that these two different animals couldn't together plow a straight furrow. Their temperaments, natural instincts and physical characteristics made it impossible. As with the seed (verse 9), God is protecting His people's food.
An ox and an ass are of different sizes and different temperaments. They would not work well together. It really would not be fair to the animals to yoke them up with another so different in size. This refers to the following Scripture.
Corinthians 6:14 "Be ye not unequally yoked together with unbelievers: for what fellowship hath righteousness with unrighteousness? and what communion hath light with darkness?"
Deuteronomy 22:11 "Thou shalt not wear a garment of divers sorts, [as] of woollen and linen together."
"Garment of divers ... woolen and linen" (see note on Lev. 19:19).
The Hebrews had learned their weaving of various materials from their stay in Egypt. This is symbolic of them being a separate people, not mingled with the world. God allowed them to wear linen, but it must be pure. The same is true of the wool.
Deuteronomy 22:12 "Thou shalt make thee fringes upon the four quarters of thy vesture, wherewith thou coverest [thyself]."
"Make thee fringes" (see Num. 15:38-40 for the purpose of these tassels).
Clothing was to be made of the same kind of cloth and mixed fabrics were forbidden. "Fringes" were to be worn for symbolic meaning (compare Num. 15:37-41), and served to remind the people of their obligation to the commandments of the Lord.
Numbers 15:38 "Speak unto the children of Israel, and bid them that they make them fringes in the borders of their garments throughout their generations, and that they put upon the fringe of the borders a ribbon of blue:"
When they walked and saw this blue, it was to remind them of their heavenly calling.
Verses 22:13 - 23:2: This section deals with the laws of proper sexual conduct. Six laws of chastity are given as basic to family integrity. Violations were punishable by stoning the violators to death. Tokens of the damsel's virginity" refer to those means by which a betrothed woman's family proved her virginity to her husband to be. Failure to produce these "tokens" could lead to the girl's execution for "playing the whore". Adultery was punishable by death for both partners involved as a violation of the sacrosanct nature of the family. The passage clearly explains the Various rules that applied to women who consented to adultery and those who were raped.
Verses 13-30: This section is on family life (compare Lev. 18:1-30; 20:10-21).
These and the like regulations might be needful then, and yet it is not necessary that we should curiously examine respecting them. The laws relate to the seventh commandment, laying a restraint upon fleshly lusts which war against the soul.
Verses 13-21: An Israelite who doubted the virginity of his bride was to make a formal accusation to the "elders of the city". If her parents gave proof of virginity showing the accusation was false, the husband was to pay a penalty and was prohibited from divorcing the woman. However, if she was found not to be a virgin, then she was to be put to death.
Deuteronomy 22:13 "If any man take a wife, and go in unto her, and hate her,"
That is, marries a woman, and cohabits with her as man and wife. And after some time dislikes her, and is desirous of parting with her, and therefore takes the following wicked method to obtain it. This is to be understood of a virgin taken to wife, as the Targum of Jonathan explains it; and what follows confirms it.
This is very strange, in the fact that he had made her his wife, and then hates her. This sounds a bit like lust and not love.
Deuteronomy 22:14 "And give occasions of speech against her, and bring up an evil name upon her, and say, I took this woman, and when I came to her, I found her not a maid:"
Among her neighbors, who by his behavior towards her, and by what he says of her, will be led in all company and conversation to traduce her character. And speak of her as a very bad woman.
"And bring up an evil name upon her": Take away her good name, and give her a bad one. Defame her, and make her appear scandalous and reproachful to all that know her. Though the Jews understand this not of private slander, but of bringing an action against her in a public court of judicature, the substance of which follows. "And say, I took this woman, and when I came to her, I found her not a maid". The sense is, that he had married her, and when he came to cohabit with her as man and wife, it appeared to him that she was fraudulent, and not a pure virgin. This is the charge in court against her, the action laid by him. So Jarchi observes, a man might not say this but before a magistrate, in a court of judicature, which is thus represented by Maimonides. "A man comes to the Sanhedrin, and says, this young woman I married, and I did not find her virginities. And when I inquired into the matter, it appeared to me that she had played the whore under me, after I had betrothed her. And these are my witnesses that she played the whore before them."
The husband is forbidden to defame the character of his wife. If this is an untrue statement he is saying, he will be severely punished for it. If it is a true statement, she will be severely punished. God does not want His people involved with sex scandals.
Deuteronomy 22:15 "Then shall the father of the damsel, and her mother, take and bring forth [the tokens of] the damsel's virginity unto the elders of the city in the gate:"
"The tokens of the damsel's virginity": Probably a blood-stained garment or a bed sheet from the wedding night.
Deuteronomy 22:16 "And the damsel's father shall say unto the elders, I gave my daughter unto this man to wife, and he hateth her;"
Not her mother; hence we learn, says Jarchi, that a woman has not power (or is not allowed) to speak before men. That is, in public (see 1 Cor. 14:34). And it was most proper for a father to appear in court for her, and defend her. And if she had no parents living then, those that brought her up. Her guardians, that had the education of her, and placing her out in marriage, were to undertake her cause. Or, as Josephus says, those that were next akin to her. Or, as, Aben Ezra, one appointed by the court.
"I gave my daughter unto this man to wife": And, by the Jewish canons, a man might give his daughter in marriage, but a woman might not.
"And he hateth her": Has taken a dislike to her, and wants to be rid of her. And therefore has brought this infamous action against her.
The father acted in good faith, when he received the money for his daughter. Now he has come to elders to decide this situation. This is not something that can be decided without the help of the Lord. The father says, she was a virgin, that the man just hates her.
Deuteronomy 22:17 "And, lo, he hath given occasions of speech [against her], saying, I found not thy daughter a maid; and yet these [are the tokens of] my daughter's virginity. And they shall spread the cloth before the elders of the city."
In the neighborhood where they dwell. Has been the cause of persons speaking reproachfully of her, as one of ill fame.
"Saying, l found not thy daughter a maid": So that it seems he said this not only to his neighbors, and before a court of judicature, but to the parents of the damsel.
"And yet these are the tokens of my daughter's virginity": Which were brought with him, and produced in open court.
"And they shall spread the cloth before the elders of the city": That they might have visual proof and evidence of the truth of what he said. By having spread before them the sheet stained with the blood of her virginity upon her husband's first contact with her. It seems that the mother, as well as the father, were present and concerned in this action.
All of this is for keeping the lives of the Israelites pure. The father presents this situation to the elders, along with the tokens of her virginity.
Deuteronomy 22:18 "And the elders of that city shall take that man and chastise him;"
Not with words, but blows. Jarchi interprets it of beating, and so does the Talmud. And both the Targums of Onkelos and Jonathan render it, "shall beat him". That is, with the beating or scourging of forty stripes, save one.
He shall be severely punished for defaming the good name of his wife and her family.
Deuteronomy 22:19 "And they shall amerce him in a hundred [shekels] of silver, and give [them] unto the father of the damsel, because he hath brought up an evil name upon a virgin of Israel: and she shall be his wife; he may not put her away all his days."
"Shekels": This word is not in the Hebrew text, but the context suggests it. A shekel weighted .4 ounces, so the total fine would be about 2.5 pounds of silver.
"Amerce" is to inflict a penalty. This is like a fine to be paid to her and her family. He has not only defamed the name of the damsel, but of her family and even of all Israel. He is not allowed to put her away, but must support her as a wife all the days of his life.
Deuteronomy 22:20 "But if this thing be true, [and the tokens of] virginity be not found for the damsel:"
Which the husband of the damsel laid to her charge. That she was no virgin when married to him, and she had committed whoredom, of which there was plain proof.
"And the tokens of virginity be not found for the damsel": By her parents, or those who had the care of her. Or no sufficient reason could be assigned for the want of them, through any family defect, or any disorder of her own. Which, as Maimonides says, the judges were to inquire into.
Deuteronomy 22:21 "Then they shall bring out the damsel to the door of her father's house, and the men of her city shall stone her with stones that she die: because she hath wrought folly in Israel, to play the whore in her father's house: so shalt thou put evil away from among you."
For his greater disgrace, and as a sort of punishment for his neglect of her education, not taking care to instruct her, and bring her up in a better manner.
"And the men of her city shall stone her with stones, that she die": Which was the death this sort of adulteresses were put to. Others was by strangling. And the daughter of a priest was to be burnt (see Lev. 20:10). Which shows that this sin was committed by her after her espousals, as Jarchi and Aben Ezra note. Or otherwise it would have been only simple fornication, which was not punishable with death.
"Because she hath wrought folly in Israel": A sin, as all sin is folly, and especially any notorious one, as this was. And which is aggravated by its being done in Israel, among a people professing the true religion. And whom God had chosen and separated from all others to be a holy people to himself.
"To play the whore in her father's house": Where she continued after her espousals, until she was taken to the house of her husband, to consummate the marriage. And between the one and the other was this sin committed. And which is another reason for her execution at the door of her father's house.
"So shalt thou put evil away from among you": Deter others from it by such an example, and remove the guilt of it from them. Which otherwise would lie upon them, if punishment was not inflicted. The Targum of Jonathan interprets it of the putting away of her that did the evil.
We see the seriousness of the accusation here. Those who participated in sex, other than in the marriage bed, were stoned to death in those days. These harsh laws caused people to remain pure and clean. They were to uphold marriage. They were strictly forbidden to enter into any other relationship.
Verses 22-29: Adultery was punished by death of the two found in the act. If the adulterous persons were a man with a woman who was pledged to be married to someone else, this consensual act led to the death of both parties (verses 23-24). However, if the man forced (i.e., raped), the woman, then only the man's life was required (verses 25-27). If the woman was a virgin not pledged in marriage, then the man had to pay a fine, marry the girl, and keep her as his wife as long as he lived (verses 28-29).
Deuteronomy 22:22 "If a man be found lying with a woman married to a husband, then they shall both of them die, [both] the man that lay with the woman, and the woman: so shalt thou put away evil from Israel."
This law respects adultery, and is the same with that in (Lev. 20:10).
"Then they shall both of them die": With the strangling of a napkin, as the Targum of Jonathan, which is the death such persons were put to. And is always meant when death is simply spoken of, and it is not specified what death (see notes on Lev. 20:10).
"Both the man that lay with the woman, and the woman": They were both to die, and to die the same death.
"So shalt thou put away evil from Israel": Such that do it, as the above Targum (see notes on Deut. 22:21).
This is adultery.
Leviticus 20:10 "And the man that committeth adultery with [another] man's wife, [even he] that committeth adultery with his neighbor's wife, the adulterer and the adulteress shall surely be put to death."
Israel was to set a high moral standard for the rest of the world. They were entrusted with God's law. They must uphold that law, as an example to others.
Verses 23-24: Because Joseph was engaged to Mary when he discovered she was pregnant (Matt. 1:18-19), he would have been justified in making a public issue out of her apparent infidelity, according to Torah (Lev. 19:20-22). The law said to "stone" adulteresses "that they die".
Deuteronomy 22:23 "If a damsel [that is] a virgin be betrothed unto a husband, and a man find her in the city, and lie with her;"
But not married, not as yet brought home to her husband's house, and the marriage consummated. For the Jews distinguish between being betrothed or espoused, and married. And generally, there was some time between the one and the other. And a wife was obtained in this way by three things: By money, which was the most usual. And by writing, which was to be done before witnesses, and with her consent. And by copulation, which, though valid, was not so much approved of. There is a whole treatise in the Misnah, called Kiddushin, or Espousals, which largely tells of this matter.
"And a man find her in the city, and lie with her": With her consent, as might be presumed by her not crying out. When, had she, she might have been heard, being in a city. And her being there also stands against her, since, being betrothed to a man, she ought to have aboded in her father's house till her husband fetched her home. And not to have gadded abroad in the city, where she was exposed to temptation.
Deuteronomy 22:24 "Then ye shall bring them both out unto the gate of that city, and ye shall stone them with stones that they die; the damsel, because she cried not, [being] in the city; and the man, because he hath humbled his neighbor's wife: so thou shalt put away evil from among you."
Where the fact was committed. The Targum of Jonathan is, "to the gate of the court of judicature, which is in that city".
"And ye shall stone them with stones, that they die": A man that lay with a married woman, he and she were to be strangled. But this sort of adulterers and adulteresses were to be stoned, and it is thought that of this sort was the woman spoken of in (John 8:3).
"The damsel because she cried not, being in the city, and the man because he hath humbled his neighbor's wife": As she was by espousal, by contract, by promise, and so was guilty of adultery, which was punishable with death.
"So thou shall put away evil from among you (see Deut. 22:21).
The woman's sin in this was the fact that she did not cry out for help. This makes her a willing participant. In this case, they should both be stoned to death to drive this type sin out of Israel.
Deuteronomy 22:25 "But if a man find a betrothed damsel in the field, and the man force her, and lie with her: then the man only that lay with her shall die:"
Alone, and where she might cry out, and none hear, nor were any to help her.
"And a man force her, and lie with her": Or "take fast and strong hold on her"; so that she is not able to get out of his hands, and make her escape. He being stronger than she, and so commits a rape upon her.
"Then the man only that lay with her shall die": He being guilty of adultery, in lying with a woman espoused to another man. But not she, because she consented not to it.
Deuteronomy 22:26 "But unto the damsel thou shalt do nothing; [there is] in the damsel no sin [worthy] of death: for as when a man riseth against his neighbor, and slayeth him, even so [is] this matter:"
Neither fine her, nor beat her, and much less punish her with death.
"There is in the damsel no sin worthy of death": Because what was done to her was done without her will and consent. And was what she was forced to submit unto. But the Targum of Jonathan adds, that the man to whom she was betrothed might dismiss her from himself by a bill of divorce.
"For as when a man riseth against his neighbor, and slayeth him, even so is this matter": As when a man comes unawares upon another, and lays hold on him, and kills him, being stronger than he, and none to help. So is the case of a woman laid hold on by a man in a field, and ravished by him, where no help could be had. And depriving a woman of her chastity is like taking away a man's life. From this passage, Maimonides concludes that impurities, incest, and adulteries, are equal to murder, to capital cases relating to life and death.
Deuteronomy 22:27 "For he found her in the field, [and] the betrothed damsel cried, and [there was] none to save her."
Which is a circumstance in her favor, from which it might be presumed that she was forced, and did not consent. For had the sin been committed by agreement, they would doubtless have taken themselves to another place. And the betrothed damsel cried as it might be concluded from the above circumstance she did. And as she herself declared, and which he could not gainsay, or however disprove.
"And there was none to save her": To help her against him, and deliver her out of his hands.
The man is still guilty, and must die for that sin. In this case, there was no one to hear her cries, so she is found not guilty of sin. This seems harsh in our society today, but God was trying to keep Israel pure. Thou shalt not commit adultery, is still one of the Ten Commandments of God. Our society has become immoral.
Verses 28-29 relate the situation of the seduction of an un-betrothed girl. In this case the man was forced to pay the normal bride-price (mohar, "dowry"), and marry the girl if her father consented (compare Exodus 22:16-17). Further examples refer to prohibitions against incest, eunuchs, and bastards (illegitimate children). Note that a "bastard" (23:2), could not stand in Israel until the "tenth generation" (see Ruth 4:18-22 for the 10 generation genealogy from Judah's illegitimate son Pharez to David).
Deuteronomy 22:28 "If a man find a damsel [that is] a virgin, which is not betrothed, and lay hold on her, and lie with her, and they be found;"
That is, meets with one in a field, which is not espoused to a man. And the man is supposed to be an unmarried man, as appears by what follows.
"And lay hold on her, and lie with her": She yielding to it, and so is not expressive of a rape, as (Deut.22:25), where a different word from this is there used. Which signifies taking strong hold of her, and ravishing her by force. Yet this, though owing to his first violent seizure of her. And so different from what was obtained by enticing words, professions of love, and promises of marriage, and the like, as in (Exodus 22:16). But not without her consent.
"And they be found": In the field together, and in the act. Or however there are witnesses of it, or they themselves have confessed it, and perhaps betrayed by her pregnancy.
The only difference in this case, is the girl is not spoken for, nor is she married. The man committed an offence, but under different circumstances.
Deuteronomy 22:29 "Then the man that lay with her shall give unto the damsel's father fifty [shekels] of silver, and she shall be his wife; because he hath humbled her, he may not put her away all his days."
For the abuse of his daughter; and besides this was obliged to give her a dowry also. As Philo says, which is commonly said to be fifty more.
"And she shall be his wife": If her father and she agreed to it. And in such a case the man was not at his liberty to refuse, be she what she would, agreeable or not, handsome or ugly. He must, as the Jews express it, drink out of his pot, or marry her, if she is lame, blind, or full of ulcers.
"Because he hath humbled her he may not put her away all his days": To all the other parts of his punishment, paying a fine of fifty shekels to the damsel's father and a dowry of the same sum to her. Obligation to marry her whether he likes her or not. This is added, that he is not allowed to divorce her as long as he lives. Which was permitted to other men, and this was wisely ordered to preserve chastity.
Silver symbolizes redemption. Of course the number 50 has to do with Jubilee, or setting of the captives free. Perhaps these two people are in love and this is a way for the man to be allowed to marry her. I cannot say for sure. He consummated the marriage, when he lay with her. They two are now one flesh. They are husband and wife. She has all privileges of a wife. He cannot put her away.
Deuteronomy 22:30 "A man shall not take his father's wife, nor discover his father's skirt."
"A man shall not take his father's wife": In no case was a man to marry his father's wife or have sexual relations with her. This probably has relations with a stepmother in view, although incest was certainly forbidden (compare Lev. 18:6-8).
The wife of his father could be his mother, or his step mother. Whichever she is, God forbids incest. The son would not only be defaming her, but his father as well. She belongs to his father. He should have enough respect for his father, that he would not commit this sin.
Deuteronomy Chapter 22 Questions
1. "Brother", in verse 1, is speaking of whom?
2. What should he do with a stray animal, that he knows of?
3. Am I my brother's keeper?
4. What should he do with the stray animal, if he does not know who it belongs to?
5. What if it is not an animal at all but, someone's clothing?
6. In Leviticus, what is added to the statement in verse 4?
7. The woman shall not wear that which pertaineth to a _______.
8. Why does the author believe verse 5 is not speaking of women's slacks?
9. What does the author believe this is saying?
10. What is verse 6 teaching?
11. Why was it necessary to build a battlement for the roof of the house?
12. Thou shalt not sow thy vineyard with ___________ kinds of seed.
13. Why should a person not plow with an ox and an ass at the same time?
14. Where had the Hebrews learned to weave different materials together?
15. What is the message in verse 11 symbolically?
16. When they walked and saw the blue, what did it remind them of?
17. What was the complaint of the husband in verses 13 and 14?
18. What will happen, if this statement is untrue?
19. What does the father of the girl do, when he hears this?
20. Why do they come with this matter to the elders?
21. What is the husband to pay her father?
22. "Amerce" means what?
23. What is done to the girl, if the accusation is true?
24. What happens to a man and another man's wife, if they are found lying together?
25. If the girl is a betrothed virgin, and this happens in the city, what happens to them?
26. What is different, if the virgin is in the country, and this happens?
27. If a man sleeps with a woman, who is not betrothed or married, what happens to them?
28. What amount of silver is paid to her father?
29. A man shall not take his father's ________.
Verses 1-8: We ought to value the privileges of God's people, both for ourselves and for our children, above all other advantages. No personal blemishes, no crimes of our forefathers, no difference of nation, shuts us out under the Christian dispensation. But an unsound heart will deprive us of blessings. And a bad example, or an unsuitable marriage, may shut our children from them.
Deuteronomy 23:1 "He that is wounded in the stones, or hath his privy member cut off, shall not enter into the congregation of the LORD."
"The congregation of the LORD": From the sanctification of the home and marriage in the previous chapter, Moses proceeds to the sanctification of their union as a congregation and speaks of the right of citizenship, including being gathered before the presence of the Lord to worship Him. Most likely, this law did not exclude one from residence in the area where Israel was to live, but from public offices and honors, intermarriage and participation in the religious rites at the tabernacle plus later at the temple. The emasculated (verse 1), the illegitimate (verse 20), and the Ammonites and Moabites (verses 3-6), were not allowed to worship the Lord. The general rule was that strangers and foreigners, for fear of friendship or marriage connections which would lead Israel into idolatry, were not admissible until their conversion to God and the Jewish faith. This purge however, describes some limitations to the general rule. Eunuchs were forbidden because such willful mutilation (Literally in Hebrew, by crushing, which was the way such an act was generally performed), violated God's creation of man, was associated with idolatrous practices and was done by pagan parents to their children so that they might serve as eunuchs in the homes of the great (compare 25:11-12). The illegitimate were excluded so as to place an indelible stigma as a discouragement to shameful sexual misconduct.
People from Ammon and Moab were excluded, not because they were born out of incest (compare Gen. 19:30), but on account of their vicious hostility toward God and His people Israel. Many of the Israelites were settled east of the Jordan in the immediate neighborhood of these people, so God raised this wall to prevent the evils of idolatrous influence. Individuals from all 3 of these outcast groups are offered grace and acceptance by Isaiah upon personal faith in the True God (compare Isa. 56:1-8). Ruth the Moabitess serves as a most notable example (compare Ruth 1:4, 16).
This nation was chosen of God to be a holy nation. They were to preserve their bodies in its entire function as men. This is speaking of this as if it is a mutilation of the body. The person with this injury could no longer function in his manhood and therefore was excluded. All of this was done away with in Jesus. This is not the Christian attitude at all.
Verses 2-3: "To the tenth generation": The use of the words "shall ever" and "never" (in verses 3 and 6), seems to indicate that this phrase is an idiom denoting permanent exclusion from the worshiping community of Israel. In contrast, an Edomite or Egyptian might worship in Israel in the third generation (see verses 7-8). Though these nations had also been enemies, Edom was a near relative, coming from Jacob's family, while individual Egyptians has shown kindness to the Israelites at the Exodus (compare Exodus 12:36).
Deuteronomy 23:2 "A bastard shall not enter into the congregation of the LORD; even to his tenth generation shall he not enter into the congregation of the LORD."
Such a person would not, even now, be circumcised by the Jews, or permitted to marry an Israel woman. Or be buried with his people; therefore, he was excluded from the covenant. It is manifest how efficacious would be the enforcement of this law also in preserving the purity of family life.
"Even unto his tenth generation shall he not enter into the congregation of the Lord": Which seems as if he might at the eleventh. But it is generally interpreted never, as is gathered from the following verse, and from the tenth number being an absolute and perfect one. Yet according to the Jewish writers there were ways and means by which their posterity became legitimate. So they say, bastards may be purified (or legitimated), how? If one marries a servant maid, the child is a servant, who if he becomes free, (his) son is a free man.
This somewhat falls into the same category as above. We saw in the last lesson, how the LORD felt about sex aside from the marriage bed. The severity of killing the two participants would have avoided this situation. The Hebrews were strong on family heritage. The bastard would have no family heritage. This again, is done away with in the LORD Jesus.
Deuteronomy 23:3 "An Ammonite or Moabite shall not enter into the congregation of the LORD; even to their tenth generation shall they not enter into the congregation of the LORD for ever:"
Or marry an Israel woman, as Jarchi, and so the Targum of Jonathan, "the male Ammonites and Moabites are not fit to take a wife of the congregation of the Lord;" for the Jews restrain this to men. Because it is, as Aben Ezra observes, an Ammonite, not an Ammonitess, a Moabite, not a Moabitess. They allow that females of those nations might be married to Israelites. That is, provided they were proselytes, as Ruth was.
"Even to their tenth generation, shall they not enter into the congregation of the Lord for ever": That is, not only to the tenth generation, but for ever. And this law was understood as in force in Nehemiah's time. Which was more than ten generations from the making of it. Though now, as these nations are no more a distinct people, they suppose it is no longer binding.
This is an exclusion of the children of incest. The Ammonites and the Moabites were the descendants of the incestuous affair of Lot and his two daughters. Again, we must emphasize the fact that Jesus paid the price for all of these sins, and there is no such restriction in the church today. "Ammonites" and "Moabites" were permanently prohibited from access to the assembly of the Lord. The masculine forms indicate the prohibition was limited to males. Female proselytes, like Ruth of Moab, were allowed to marry Israelite males and be received into the covenant community of Israel.
Deuteronomy 23:4 "Because they met you not with bread and with water in the way, when ye came forth out of Egypt; and because they hired against thee Balaam the son of Beor of Pethor of Mesopotamia, to curse thee."
To supply them therewith, either as a gift, which was a piece of humanity to strangers and travelers, or rather to sell unto them. For on no other terms did the Israelites desire their bread and their water.
"In the way when ye came forth out of Egypt": Not as soon as they came forth from thence, for it was near forty years after. But it was while they were in the way from thence, as they were journeying to the land of Canaan, and so were travelers. And should have had kindness shown them as such. For though they needed not bread and water, God providing both for them. Yet this does not excuse the inhumanity of these people. The words are to be understood by way of distribution. This charge here only belongs to the Ammonites, for it appears that the Moabites did give them bread and water for money (Deut. 2:28). As what follows belongs peculiarly to the Moabites and not the Ammonites.
"And because they hired against thee Balaam the son of Pethor of Mesopotamia, to curse thee": This the Moabites did in conjunction with the Midianites, but the Ammonites had no concern in it (see Num. 22:7). It was not therefore because the Moabites and Ammonites were born in incest that they were forbidden entrance into the congregation of the Lord. Which might have been thought to have been the reason of it. These instances following upon the former, had not these reasons been assigned.
A more recent sin they had committed, was trying to curse Israel. The Ammonites and the Moabites were enemies of Israel. They wanted to curse Israel, and instead, they were cursed themselves.
Deuteronomy 23:5 "Nevertheless the LORD thy God would not hearken unto Balaam; but the LORD thy God turned the curse into a blessing unto thee, because the LORD thy God loved thee."
To his solicitations, and the methods he took to prevail on the Lord to suffer him to curse Israel. Which he gladly would have done for the sake of Balak's reward.
"But the Lord thy God turned the curse into a blessing unto thee": In the very mouth of Balaam, as the Targum of Jonathan; for when he opened his mouth and Balak expected he would have cursed Israel, and he intended it, could he have been permitted. The Lord overruled his tongue, and put such words into his mouth, that instead of cursing Israel, he blessed him (see Num. 23:11).
"Because the Lord thy God loved thee": And therefore would not suffer them to be cursed. For whom the Lord loves they are blessed, and shall be so in time and to eternity.
There is a detailed discussion of this in the book of Numbers. We remember, that an ass spoke to Balaam to keep him from going to curse Israel.
Deuteronomy 23:6 "Thou shalt not seek their peace nor their prosperity all thy days for ever."
Not that they were to retain malice towards them, or indulge a spirit of revenge. Or not do them any good offices in a private way, which is contrary to the law of love. Nor does this contradict any offices of kindness and friendship that might be performed in a personal way. So we find that David had a kindness for Hanun the Ammonite, and showed it. Though ill rewarded for it, yet is not blamed for doing it (2 Sam. 10:2). For these words respect not persons in a private capacity, but the people of Israel as a body politic. Who, as such, were not to carry on trade and commerce with those people. Nor intermarry with them, nor make leagues and enter into alliances with them. The reason of which was, because being very near neighbors to them, had there not been such a law, as a wall of partition between them, they might have become very familiar. And so have learnt their evil ways and customs, which this was designed to prevent. The Jews restrain this to overtures and proclamations of peace, which they were not to make with these nations. As they were directed to do when they went out to war with others, (Deut. 20:10).
God did not want Israel making a peace treaty with them ever. They were never friends with Israel. Israel was not to help them in any way. They had angered God.
Deuteronomy 23:7 "Thou shalt not abhor an Edomite; for he [is] thy brother: thou shalt not abhor an Egyptian; because thou wast a stranger in his land."
Or an Idumean, the descendants of Esau, whose name was Edom (Gen. 25:30). The Targum of Jonathan adds, "that comes to be made a proselyte"; he was not to be rejected with abhorrence. Because of the old grudge between Jacob and Esau, and which was become national in their posterity.
"For he is thy brother": The Israelites and the Edomites were nearest akin to each other of all the nations. For Jacob and Esau were brothers by their father's and mother's side. Yea, were twin brothers; the relation was very near.
"Thou shall not abhor an Egyptian": That comes to be made a proselyte also, as the same Targum. Though the Israelites were so ill used by them, their lives made bitter with hard bondage, and their male infants slain by them. And they for a long time refused their liberty to depart.
"Because thou wast a stranger in his land": And at first received many favors and kindnesses from them. Being supported and supplied with provisions during a long famine. And had one of the richest and most fruitful parts of the country assigned them to dwell in. And old favors were not to be forgotten, though they had been followed with great unkindness and cruelty.
The Edomites descended from Esau, who was the brother of Jacob (Israel). "Abhor" means loathe, or detest. The Egyptians had befriended Joseph and, in turn, Jacob and his family during the famine. They took Jacob's family in, and they lived there about 400 years. They were not treated as slaves, until the later part of their stay. Egypt is a place of refuge. God will not forget them for that.
Deuteronomy 23:8 "The children that are begotten of them shall enter into the congregation of the LORD in their third generation."
Of such as became proselytes.
"Shall enter into the congregation of the Lord in their third generation": Not in the third generation from the time that this law was made, but from the time that any of them should embrace the true religion. Their sons were the second generation, and their grandchildren the third. And such might be admitted into the congregation, and be reckoned as of them, both in their civil and church state. And be capable of serving even offices among them, and of marriage with them, as the Targum of Jonathan. Which some of the Jews interpret of males only. For females, according to them, might be married immediately as soon as made proselytes. In which way they account for the lawfulness of Solomon's marriage of Pharaoh's daughter.
There were many marriages between the Egyptians and the Israelites. It appears after the third generation; they were considered as Israelites.
Verses 9-14: Because the camp of Israelite soldiers was a place of God's presence (verse 14), the camp was to be kept clean. Instruction was given concerning nocturnal emission (verses 10-11), and defecation (verses 12-13). Such instruction for external cleanness illustrated what God wanted in the heart.
Laws of purity for soldiers in Israel showed that even in warfare, the individual soldier was to view himself as more than a fighting man. He was a warrior in the army of the Lord.
The camp of the Lord must have nothing offensive in it. If there must be this care taken to preserve the body clean, much more should we be careful to keep the mind pure.
Deuteronomy 23:9 "When the host goeth forth against thine enemies, then keep thee from every wicked thing."
An army of soldiers march in order to meet the enemy and fight him.
"Then keep thee from every wicked thing": The Targum of Jonathan adds, by way of explanation, "from strange worship, uncovering of nakedness, and from shedding innocent blood". That is, from idolatry, uncleanness of every sort, and murder. And all other wickedness sought to be abstained from at all times by all persons. But especially by soldiers in such a circumstance, just going to battle. Since sin committed weakens natural courage, as it loads the conscience with guilt. And since victory and success, which depend upon the blessing of God on arms, cannot be reasonably expected, where vices of all sorts are indulged and abound. And especially seeing such are about to expose their lives to the utmost danger, and know not but that in a few hours they must exchange this life for another. And appear before God, the Judge of all, against whom they sin. And yet how little are these things thought of by such in common! It was the wisdom of the Jewish legislature, which was of God, to inculcate such things into the minds of their soldiers.
The wars that Israel fought were not for carnal reasons. They were thought of as holy wars, directed of God. They must remember this, and not do things contrary to God's will, even in battle.
Deuteronomy 23:10 "If there be among you any man, that is not clean by reason of uncleanness that chanceth him by night, then shall he go abroad out of the camp, he shall not come within the camp:"
Any unclean person in the army, that was even ceremonially unclean in any of the instances the law makes so, one of which put for the rest is mentioned.
"By reason of uncleanness that chanceth him by night": Through pollution by a nocturnal flux, as the Septuagint version (the same case as in Lev. 15:16).
"Then shall he go abroad out of the camp": Out of the army, lest others should be defiled by such. They not having houses to retire to, and chambers to keep themselves in separate from others, as when at home.
"He shall not come within the camp": That is, not till he has done what is prescribed him in the next verse. Jarchi says, he might not come into the camp of the Levites, and much less into the camp of God.
This is in connection with the previous verse on going to war. This is speaking of not bringing uncleanness into the camp. There were a number of things that would make them unclean, like coming into contact with a dead body.
Deuteronomy 23:11 "But it shall be, when evening cometh on, he shall wash [himself] with water: and when the sun is down, he shall come into the camp [again]."
When the day declines, and it is near sun setting.
"He shall wash himself with water": Dip himself all over in water, not only wash his garments but his flesh.
"And when the sun is down he shall come into the camp again": And take his place and rank in the army. Now if all this was necessary on account of ceremonial uncleanness, which as much as possible was to be avoided. How much more careful were they to be of moral uncleanness, as fornication, adultery, and all sorts of debauchery and lewdness? And yet nothing more frequent among those that are of the military order. It would be well if there was no occasion for the reproach Maimonides casts upon the camps of the Heathens. Among whom, no doubt, he means Christians, if not principally. When he observes that these orders were given, that this might be deeply fixed in the mind of every one, that their camp ought to be holy as the sanctuary of God. And not like the camps of the Gentiles, in which abound corruptions of all kinds, transgressions, rapines, thefts, and other sins.
The washing was both literal and ceremonial. They must not enter the camp, until they are cleansed. The camp of the LORD was holy. No unclean thing was to enter.
Deuteronomy 23:12 "Thou shalt have a place also without the camp, whither thou shalt go forth abroad:"
A place prepared, as the Targums of Onkelos and Jonathan. Provided on purpose for the use hereafter suggested; so Ben Melech.
"Whither thou shalt go forth abroad": To do the necessities of nature, which they were to do without the camp. Not in any place they thought fit and most convenient, but what was appointed for that purpose.
Deuteronomy 23:13 "And thou shalt have a paddle upon thy weapon; and it shall be, when thou wilt ease thyself abroad, thou shalt dig therewith, and shalt turn back and cover that which cometh from thee:"
A nail or spike, some kind of instrument to make a hole in the ground with, which was fastened to the sword upon their loins. Which was to be instead of a spade or mattock to dig with.
"And it shall be, when thou shall ease thyself abroad": Without the camp, in the place appointed for that use, whenever nature required such an action to be performed.
"Thou shall dig therewith": With, the paddle, a hole in the earth. The Essenes used, according to Josephus, to make it a foot deep with a spade or mattock. And to everyone that was newly admitted among them, a little pickaxe was given for that purpose.
"And shalt turn back": Having eased nature.
"And cover that which cometh from thee": Their dung, with the earth they dug out of the hole they made. This law was made to preserve modesty and decency becoming men, and not act like brute beasts. As well as cleanliness in the camp, and, the health of themselves and their fellow soldiers. And that, they might not be offensive to the smell, as well as pernicious to the health of one another. And especially for a reason that follows in (Deut. 23:14). So Maimonides says, the intention of this law is especially cleanliness, and to avoid nastiness, filthiness, and impurities of every kind.
This is speaking of going to the bathroom. They must dig a hole in the ground to be used as their bathroom, and then cover it with dirt to keep down contamination.
Deuteronomy 23:14 "For the LORD thy God walketh in the midst of thy camp, to deliver thee, and to give up thine enemies before thee; therefore shall thy camp be holy: that he see no unclean thing in thee, and turn away from thee."
Either because the ark was commonly present with them, or at least some of the holy instruments, which were pledges of God's presence. Or because God had promised to go forth with them when they engaged in a just and necessary war.
"To deliver thee, and give up thine enemies before thee": To save them from falling into the hands of their enemies, and to deliver their enemies into their hands. Which depended not upon their numbers, strength, and skill, but on the Presence, providence, and power of God with them. Wherefore, as the above writer observes, by these actions (of purity and cleanliness), God meant to confirm the faith of those that engaged in war. That the divine Majesty dwelt among them; for which reason such orders were strictly to be observed by them.
"Therefore shall thy camp be holy": Both in a moral and ceremonial sense.
"That he see no unclean thing in thee": Literally, nakedness, shamefulness of a thing, i.e. anything that one would be ashamed of.
"And turn away from thee": And so they fall into the hands of their enemies, and become an easy prey to them, their God having forsaken them. And that this might not be their case, care should be taken not to offend him, and cause him to depart from them.
The camp had to be physically and ceremonially clean, because the presence of God with them made the camp holy.
Verses 23:15 - 25:19: Moses selected 21 sample laws to further illustrate the nature of the requirements of living under the Sinaitic Covenant.
Verses 15-25: It is honorable to shelter and protect the weak, provided they are not wicked. Proselytes and converts to the truth, should be treated with particular tenderness, that they may have no temptation to return to the world. We cannot honor God with our substance, unless it be honestly and honorably come by. It must not only be considered what we give, but how we got it. Where the borrower gets, or hopes to get, it is just that the lender should share the gain. But to him that borrows for necessary food, pity must be showed. That which is gone out of thy lips, as a solemn and deliberate vow, must not be recalled, but thou shalt keep and perform it punctually and fully. They were allowed to pluck and eat of the corn or grapes that grew by the road side; only they must not carry any away. This law intimated what great plenty of corn and wine they should have in Canaan. It provided for the support of poor travelers, and teaches us to be kind to such. Teaches us to be ready to distribute, and not to think everything lost that is given away. Yet it forbids us to abuse the kindness of friends, or to take advantage of what is allowed. Faithfulness to their engagements should mark the people of God; and they should never encroach upon others.
Verses 15-16: A fugitive slave was not to be turned over to his master. Evidently this has in mind a slave from the Canaanites or other neighboring nations who was driven out by oppression or with a desire to know Israel's God.
The type of "servant" here refers to people from other countries who had come to seek refuge in Israel (Exodus 22:21). The command "shalt not deliver unto his master" went against normal practice in the ancient Near East and was even included in treaties. Because of Israel's slavery in Egypt, the people were expected to have a greater sensitivity to the plight of slaves than they might have otherwise.
Deuteronomy 23:15 "Thou shalt not deliver unto his master the servant which is escaped from his master unto thee:"
It seems, from the connection, that this has a particular relation to times of war. When heathen soldiers or servants might desert and come over to the Israelites with intent to turn proselytes to the true religion. In which case, they were neither to send them back, and expose them to the severity of their heathen masters, nor use them hardly themselves. But permit them to live peaceably, and with full enjoyment of all the liberties and privileges of a proselyte in Israel (Lev. 19:33; 19:35). It may be understood, likewise, of such foreign servants as, upon inquiry, appeared to be unjustly oppressed by their masters. For it is not strange if the great God, who hates all tyranny, and styles himself the refuge of the oppressed, should interpose his authority to rescue such persons from their cruel masters.
A slave that had escaped and run to them for safety, should not be turned over to the master he escaped from. Sometimes these foreign masters were so cruel to their slaves, they would rather die than go back. If the slave has taken such a drastic step, he should be allowed to stay.
Deuteronomy 23:16 "He shall dwell with thee, [even] among you, in that place which he shall choose in one of thy gates, where it liketh him best: thou shalt not oppress him."
This seems to confirm the sense of it, being a stranger. A proselyte servant that is here spoken of, since the law provides for his dwelling among the Israelites.
"In that place he shall choose, in one of thy gates, where it liketh him best": He was not to be detained by the person that took him up in his own house, or be obliged to dwell in any certain place under, a restraint. But he might take up his abode in any of the cities of Israel, which would be most for his good, profit, and advantage.
"Thou shalt not oppress him": By words, as the Targum of Jonathan adds, "calling him a fugitive servant, or by any opprobrious name."
The Israelites should be able to relate to this escaped slave. They had been slaves in Egypt, and God had freed them. He should be able to choose a place to live among them, without them oppressing him.
Verses 17-18: The seventh subsection: laws about cult prostitutes. The first law prohibited Israelite men and women from becoming cult prostitutes. The second law prohibited the payment of a vow to God with "dirty money". The "price of a dog" refers to the wages acquired from male prostitution. Since the activities that provided these funds were an "abomination", the money could not be brought into the house of God.
Prostitution as a form of worship was forbidden. "Dog" was a reference to male prostitutes (compare Rev. 22:15).
The Hebrew word for "whore" describes a type of cultic prostitute, associated with the immoral worship systems of the neighbors of Israel (Exodus 32:6, 8; Num. chapter 25).
Deuteronomy 23:17 "There shall be no whore of the daughters of Israel, nor a sodomite of the sons of Israel."
The word for "whore" is "kedeshah", which properly signifies an "holy" one. And here, by an antiphrasis (meaning opposite), an unholy, an impure person, one that is defiled by man (see notes on Gen. 38:18). Jarchi interprets the word, one that makes herself common, that is sanctified, or set apart. That is, one that separates herself for such service, and prostitutes herself to everyone that passes by. But some understand this not of common harlots in the streets, but of sacred whores, or such as were consecrated to Heathen deities, as such there were to Venus. Strabo tells us that the temple of Venus at Corinth was so rich, that more than a thousand of those sacred harlots were kept, whom men and women had devoted to that goddess. Now these of all harlots being the most abominable are forbidden to be among the daughters of Israel.
"Nor a sodomite of the sons of Israel": By the same rule that "kedeshah" is rendered "a whore" in the preceding clause. Though Aben Ezra interprets it passively, one that is lain with, and Jarchi one that is prepared to lie with a male, that prostitutes his body in this unnatural way. And it looks as if there were such sort of persons sacred to idols, since we read of the houses of the sodomites, which were by, or rather in the house of the Lord (2 Kings 23:7).
There would be none, because they stoned them to death if they were found out, to keep the race pure and holy before the LORD. A sodomite is the same as a homosexual. They were named sodomites, because the sin of homosexuality was the reason Sodom was destroyed by fire and brimstone from heaven.
Deuteronomy 23:18 "Thou shalt not bring the hire of a whore, or the price of a dog, into the house of the LORD thy God for any vow: for even both these [are] abomination unto the LORD thy God."
Which was given to her as a reward for the use of her body.
"Or the price of a dog": Not of the firstborn of a dog, the price for the redemption of it, as some. Nor for the loan of a hunting dog, or a shepherd's dog for breed, as Josephus interprets this law. Abarbinel understands it figuratively of a sodomite, comparable to a dog, for his uncleanness and impudence (see Rev. 22:15). And the price of such a one the gain he got by the prostitution of his body to unnatural lusts. And so as the hire of a whore answers to one in (Deut. 23:17).
"Into the house of the Lord thy God for any vow": That is, when a man vowed to offer any sacrifice to the Lord, it was not to be anything that was given to a whore as her hire. As, for instance, as Jarchi, if he gave her for her hire a lamb, it was not fit to be offered. Which agrees with the Jewish canons, "what is the hire of a whore? If one says to a whore, take this lamb for thy hire, though a hundred, they are all forbidden. And so if one says to his neighbor, lo, this lamb is thine, that thine handmaid may lie with my servant. Rabbi says it is not the hire of a whore. But the wise men say it is, if he gives her money. But the commentators say, wheat, olives, and grapes, out of which fine flour, oil, and wine are made, are free. If he gives her consecrated things, lo, these are free, birds, they are forbidden.
"For even both these are an abomination to the Lord thy God": Both the hire of the whore and the price of the dog, when brought as a sacrifice to him. The one being a breach of the moral law, and the other tending to bring into contempt the sacrifices of the ceremonial law. If not a favoring idolatry, then which nothing is more abominable to God, who cannot endure anything evil, base, and impure.
The offerings were to be wholesome as well. It appears, that prostitution by both sexes was a form of idolatrous worship. The Hebrews were not to associate themselves in any of these practices. The money received from whoredom of either male or female, was not money to be used in service to God. It was unholy. The dog, in the Scripture above, is speaking of a male prostitute.
Verses 19-20: This prohibition of lending money at interest to a fellow Israelite is qualified by (Exodus 22:25 and Lev. 25:35-36), which indicates that it restricts its application to the poor and prevents further impoverishment, but it was allowed for foreigners who were engaged in trade and commerce to enlarge their wealth. According to (Deut. 15:1-2), it is also clear that money could be legitimately lent in the normal course of business, subject to forgiveness of all unpaid debt in the sabbatical year (compare 24:10).
Verses 19-25: This portion deals with matters related to the eighth commandment. Both stealing and withholding another's property are condemned. Other commands in this section prohibit usury (moneylending) and define the reasonable limits of hospitality.
Deuteronomy 23:19 "Thou shalt not lend upon usury to thy brother; usury of money, usury of victuals, usury of any thing that is lent upon usury:"
One of the same nation and religion, and who is in poor and necessitous circumstances. And wants either food for himself and family, or money to carry on his husbandry. Till such times as the fruits of his ground will bring him in a sufficiency for his support, and the payment of what he borrows. And which is to be lent him without any interest. As the Jews were chiefly employed in husbandry, and not merchandise, they had but little occasion to borrow. And when they did could not afford to pay interest, as persons concerned in merchandise, whose gains are great and are able to do. And it is but reasonable that such persons should. But that the Israelites, when poor and in distress, might not be bowed down under their burdens, this law is made for their relief.
"Usury of money, usury of victuals, usury of anything that is lent upon usury": This takes in all sorts of usury, whether what is lent be money or food. Or anything else, no interest was to be taken for it (see notes on Lev. 25:36; and 25:37).
"Usury" is unfair interest on anything. The Hebrews were to help each other, not to charge them interest.
Deuteronomy 23:20 "Unto a stranger thou mayest lend upon usury; but unto thy brother thou shalt not lend upon usury: that the LORD thy God may bless thee in all that thou settest thine hand to in the land whither thou goest to possess it."
To any Gentile, though some Jewish writers except the Edomites and Ishmaelites, as being brethren. And restrain it to the seven nations of Canaan. But it seems to design one that was not an Israelite, or a proselyte of righteousness. And especially to regard such that traded and merchandised, as the Gentiles very much did. And especially their neighbors the Phoenicians. And of such it was lawful to take interest, as it was but reasonable. When they gained much by the money they lent them, and as it is but reasonable should be the case among Christians in such circumstances. This is to be regarded not as a precept, but as a permission.
"But unto thy brother thou shalt not lend upon usury": Which is repeated, that it might be taken notice of, and carefully observed.
"That the Lord thy God may bless thee in all that thou settest thine hand unto, in the land whither thou goest to possess it": For their charity, humanity, and the kind usage of their poor brethren in distress, would not pass unnoticed by the Lord. But he would make the land they tilled fruitful, and their vineyards and oliveyards to produce abundance, and their flocks and their herds to increase greatly. Which would be sufficient and more than a recompence for all that they had freely lent unto their brethren, without taking any usury of them.
The Hebrew was under no obligation to the stranger, and could charge him interest on anything he loaned him.
Verses 21-23: Though vows were made voluntarily they were to be promptly kept once made (compare Num. 30:2).
While it was all right to "forbear" from making "a vow", keeping it was an obligation in the Lord's eyes once it was made, and breaking it was an offense (Num. 30:1-2; Job 22:27; Psalm 61:8; Eccl. 5:4-5).
Deuteronomy 23:21 "When thou shalt vow a vow unto the LORD thy God, thou shalt not slack to pay it: for the LORD thy God will surely require it of thee; and it would be sin in thee."
Which must be of things in a man's power to perform, and of what are lawful to be done, and according to the mind and will of God revealed in his word. And agreeably to the manner of worship prescribed by him. As that he will offer such a sacrifice, a freewill offering to him, and the like. Besides what he was bound to do, or give such and such things for the repair of the sanctuary, or for the relief of the poor (see notes on Num. 30:2). This law is thought by Aben Ezra to be repeated on the mention of the hire of a whore, etc. Being forbidden to be brought for a vow (Deut. 23:18).
"Thou shall not slack to pay it": Or delay the payment of it, but do it immediately. Since zeal and affection might abate, and there might not be hereafter an ability to perform, or death might come and prevent it. The Targum of Jonathan adds, at the three feasts, that is, of the Passover, Pentecost, and Tabernacles. And the Jewish writers say, that no man transgresses this precept respecting the delay of paying a vow, until the three feasts have passed.
"For the Lord thy God will surely require it of thee": Exact the payment of it, and expect it, insist upon the performance of it, and punish for neglect.
"And it would be sin in thee": Guilt of sin would be contracted, and punishment inflicted. Aben Ezra interprets it of the latter.
We saw an example of this very thing in Ananias and Sapphira. The story is (in chapter 5 of Acts). They had promised to give all the money to God, and they held back a portion for themselves. God killed each of them.
Deuteronomy 23:22 "But if thou shalt forbear to vow, it shall be no sin in thee."
That a man might do, though there was ability. It was expected indeed that men should vow and bring freewill offerings in proportion to their ability. Whether they were of the greater sort, of the herd and flock, or of fowls, or even of fine flour, these were acceptable to the Lord. But if they were not vowed and brought:
"It shall be no sin in thee": No charge of guilt be brought or punishment laid. It should not be reckoned a crime. Nor be punishable in any respect, and especially where there was a willing mind and no ability. Otherwise negligence, niggardliness, and ingratitude, are not well pleasing in the sight of God.
Had they not vowed to God they would do this and had held out the money, it would not have been sin. It was lying to God that was sin.
Deuteronomy 23:23 "That which is gone out of thy lips thou shalt keep and perform; [even] a freewill offering, according as thou hast vowed unto the LORD thy God, which thou hast promised with thy mouth."
Which were in their power to perform and lawful to do. And this is observed to make them watchful and cautious, and not be rash in making vows. Since, when once they were made, an exact and rigid performance of them was expected (see Eccl. 5:4).
"Even a freewill offering, according as thou hast vowed unto the Lord thy God, which thou hast promised with thy mouth": Be it what it will, as to the matter of it, it was to be paid, and in the manner as it was vowed and promised. Aben Ezra observes, that every vow is a freewill offering, but not every freewill offering a vow. The Targum of Jonathan enumerates the several things to be performed, sin offerings, trespass offerings, burnt offerings, and oblations of holy things, and drink offerings, and gifts of the house of the sanctuary, and alms to the poor.
Our word should be our bond. We should not say anything that we will not do. When we say something, it should be just as binding as if we had written it down and had it notarized. Whatsoever we promise, that we must do. The 30th chapter of Numbers goes into detail on vows we make.
Verses 24-25: Farmers were to share their produce with the people in the Land, but the people were not to profit from the farmers' generosity.
Deuteronomy 23:24 "When thou comest into thy neighbor's vineyard, then thou mayest eat grapes thy fill at thine own pleasure; but thou shalt not put [any] in thy vessel."
To take a walk in it for recreation, and to see how the vines flourish, and what sort of fruit and what quantity of it they bear. Being invited thither by the owner, or occasionally passing that way stepped in, and even it may be on purpose to taste the fruits of the vine and quench thirst and satisfy appetite.
"Then thou mayest eat grapes thy fill, at thine own pleasure": As many as they would, till nature was satisfied.
"But thou shall not put any in thy vessel": To carry away, to be eaten by them or theirs at another time and place. They were to put none into their pockets or into their baskets, as the Targum of Jonathan. Or whatsoever vessel they might have with them in the vineyard. Jarchi says, the Scripture speaks of a workman, and only at the time of gathering the grapes. When he was putting into his master's vessels, and might not put any into his own, and carry away. So the Jewish writers generally interpret it of a workman only, and of his eating those things in which he works, and not of such as pass by the way.
We see that it was not stealing to eat grapes, while you were in the neighbor's vineyard. There were always the gleanings left for this very thing. It is wrong however, to harvest the neighbor's crop to store away for yourself.
Deuteronomy 23:25 "When thou comest into the standing corn of thy neighbor, then thou mayest pluck the ears with thine hand; but thou shalt not move a sickle unto thy neighbor's standing corn."
This is the same message as the grapes. It is alright to eat some to quench your hunger. Their crop should not be used for you to make a living, however. The crop is your neighbor's to harvest and sell, or do whatever he wants to with it. To take more than you could eat while standing there, would be stealing from your neighbor.
Deuteronomy Chapter 23 Questions
1. What is meant by verse 1?
2. When was this restriction done away with?
3. A bastard child should not enter the congregation for __________ generations.
4. The Hebrews were strong on __________ heritage.
5. Who are the Ammonites and Moabites?
6. What were the reasons given, in verse 4, for them not entering the congregation?
7. They wanted to curse Israel, but instead, were _________ themselves.
8. Where do we read more about Balaam?
9. What must Israel not do for them forever?
10. The Edomites descended from __________.
11. What does "abhor" mean?
12. What had Egypt done for Israel?
13. When could an Egyptian join the congregation?
14. What kind of wars did Israel wage?
15. What should they do, if they are unclean?
16. The washing was both ____________ and ________________.
17. What should they do, when they went to the bathroom?
18. Why did the camp have to be physically and ceremonially clean?
19. What should they do with a slave, that had run to them for safety?
20. What is a sodomite?
21. _______________ by both sexes was a form of idolatrous worship.
22. The dog, in verse 18, is speaking of what?
23. What is "usury"?
24. Who could the Hebrew charge usury?
25. Who are two, who lied to God, and were killed for it?
26. Our word should be our ________.
27. Can you eat of your neighbor's vineyard? Explain.
28. Does this apply to other crops?
29. What are they forbidden to do to their neighbor's crop?
Verses 1-4: This passage does not command, commend, condone, or even suggest divorce. Rather, it recognizes that divorce occurs and permits it only on restricted ground. The case presented here is designed to convey the fact that divorcing produced defilement.
The law of divorce is defined and described. "When" is best translated "if" and begins the conditional sentences. "Then let him" should be translated "and he writes her". It continues the conditional element of the sentence and is not a command. "Uncleanness" seems to be a technical term (literally, ("nakedness"), but the meaning is no longer clear. (In 23:14), the same word is used to designate something "unclean". However, other usage may mean "inadequate". Whatever the problem, it was not adultery, since this was punishable by death (22:22). That the couple in view is married, not merely betrothed, is clear from the context, as is the possibility of divorce and remarriage. If the wife was sent out ("divorced"), by her husband she was free to marry another man, but was not permitted to divorce her second husband in order to return to her first one. To take her back would be a "abomination before the Lord". Such un-chastity would then cause the land to sin (Lev. 18:25, 28; 19:29).
The purpose of this law was to prevent hasty divorce, discourage adultery, and preserve marriage. The people of Jesus' day took this permission to divorce as a promotion of divorce but Jesus reminded them that such was not God's original plan (Matt. 19:4-6), and that divorce was allowed by Moses only because of the "hardness of your hearts" (Matt. 19:8).
Although laws in ancient codes attempted to regulate divorce, in this particular text a new limitation was placed on remarriage. A divorced man was prohibited from marrying his original wife if one of them had wed someone else. The man needed to present his first wife with a "bill of divorcement" to legally protect her against further exploitation. Jesus spoke about this in the Sermon on the Mount (Matt. 5:31-32; Mark 10:4).
Verses 1-4: Where the providence of God, or his own wrong choice in marriage, has allotted to a Christian a trial instead of a help meet. He will from his heart prefer bearing the cross, to such relief as tends to sin, confusion, and misery. Divine grace will sanctify this cross, support under it, and teach so to behave, as will gradually render it more tolerable.
Deuteronomy 24:1 "When a man hath taken a wife, and married her, and it come to pass that she find no favor in his eyes, because he hath found some unclean in her: then let him write her a bill of divorcement, and give [it] in her hand, and send her out of his house."
That is, when a man has made choice of a woman for his wife, and has obtained her consent, and the consent of her parents. And has not only betrothed her, but taken her home, and consummated the marriage.
"And it come to pass that she find no favor in his eyes": Is not agreeable to him, he takes no delight in her person, nor pleasure in her company and conversation. But, on the contrary, his affections are alienated from her, and he cannot bear the sight of her.
"Because he hath found some uncleanness in her": Nakedness, or shamefulness, or filthiness of a thing. I.e., some filthy or hateful thing, some loathsome distemper of body or quality of mind, not observed before marriage. Or some light and unchaste carriage, as this or the like phrase commonly signifies, but not amounting to adultery, which was not punished with divorce, but with death.
"And give it in her hand": Which was to be done before witnesses, and which is one of the ten things that were prerequisite to a divorce. Though it made no difference whether it was delivered by himself, or by a messenger. Or whether to her, or to her deputy, appointed by her before witnesses. Or whether it was put into her hand, or in her bosom, so be it that she was but possessed of it. With which agrees the Jewish canon," if he casts a bill to his wife, and she is within the house, or within the court, she is divorced. If he casts it into her bosom, or into her work basket, she is divorced".
"And send her out of his house": Which was a visible token and public declaration of her divorce. Besides, were she to be continued in his house afterwards, it would give suspicion of cohabitation, which after a divorce was not lawful.
Jesus spoke of divorce as being for the hardness of men's hearts. There are reasons that make divorce permissible, but divorce is the breaking apart of a family unit that God intended to be forever. Spiritual or physical, adultery is grounds for divorce. The uncleanness is not revealed to us. Whatever it is, can be assumed a shameful thing. In a marriage, they two become one flesh. In a divorce, they two must be divided. He has removed her from his life, and sent her home.
Deuteronomy 24:2 "And when she is departed out of his house, she may go and be another man's [wife]."
With her bill of divorce, by which departure out of his house it is notified to all.
"She may go and be other man's wife": It was permitted her to marry another man, she being by her divorce freed from the law of her former husband. And who indeed, in express words contained in the divorce, gave her leave so to do. Which ran thus, "thou art in thine own hand, and hast power over thyself to go and marry any other man whom thou pleases. And let no man hinder thee in my name, from this day forward and for ever. And, lo, thou art free to any man" (see note on Matt. 5:31).
The bill of divorcement makes her a free woman. She may re-marry, under these circumstances.
Deuteronomy 24:3 "And [if] the latter husband hate her, and write her a bill of divorcement, and giveth [it] in her hand, and sendeth her out of his house; or if the latter husband die, which took her [to be] his wife;"
Or less loves her than another woman, and she is disliked by him as she was by her former husband.
"And write her a bill off divorcement, and giveth it into her hand, and sendeth her out of his house": As he had by this law a permission, in like manner as her former husband had (see note on Deut. 24:1).
"Or if her latter husband die, which took her to be his wife": And she survives him; as she is then by death loosed from the law of a husband, she may lawfully marry another man, but not her former husband, as follows.
In this case, she would be free to marry again, if she desired. This is the same situation as in the first divorce. She is no longer bound as one with the second husband.
Deuteronomy 24:4 "Her former husband, which sent her away, may not take her again to be his wife, after that she is defiled; for that [is] abomination before the LORD: and thou shalt not cause the land to sin, which the LORD thy God giveth thee [for] an inheritance."
Though ever so desirous of it, and having heartily repented that he had put her away. This is the punishment of his fickleness and inconstancy, and was ordered to make men cautious how they put away their wives. Since when they had so done, and they had been married to another, they could not enjoy them again even on the death of the second husband. Yea, though she was only espoused to him, and he had never lain with her, as Ben Melech observes, it was forbidden the former husband to marry her. Though if she had only played the whore, according to the same writer, and others, she might return to him.
"After that she is defiled": Not by whoredom, for in that case she was not forbidden, as it is interpreted. But by her being married to another man. When she was defiled, not by him, or with respect to him, nor with regard to any other man, whom she might lawfully marry after the decease of her latter husband. But with respect to her first husband, being by her divorce from him, and by her marriage to another. Entirely alienated and separated from him, and so prohibited to him. And thus R. Joseph Kimchi interprets this defilement of prohibition, things prohibited being reckoned unclean, or not lawful to be used.
"For that is abomination before the Lord": For a man to take his wife again, after she had been divorced by him, and married to another man. And yet, such is the grace and goodness of God to his backsliding people. That he receives them when they return unto him their first husband, and forsake other lovers (Jer. 3:1).
"And thou shalt not cause the land to sin which the Lord thy God giveth thee for an inheritance": Since if this was allowed, that men might put away their wives, and take them again at pleasure, and change them as often as they thought fit, no order could be observed. And the utmost confusion in families introduced, and lewdness encouraged. And which would subject the land and the inhabitants of it to many evils and calamities, as the just punishment thereof.
If the first husband truly hated her enough to get the divorce in the first place, why would he want her back now? Her defilement was in sleeping with the second husband, while her first husband was living. God allowed this however, because her husband had sent her away. He would not allow her to go back to her first husband, after sleeping with her second husband.
Verses 5-13: It is of great consequence that love be kept up between husband and wife That they carefully avoid everything which might make them strange one to another. Man-stealing was a capital crime, which could not be settled, as other thefts, by restitution. The laws concerning leprosy must be carefully observed. Thus all who feel their consciences under guilt and wrath, must not cover it, or endeavor to shake off their convictions. But by repentance, and prayer, and humble confession, take the way to peace and pardon. Some orders are given about pledges for money lent. This teaches us to consult the comfort and subsistence of others, as much as our own advantage. Let the poor debtor sleep in his own raiment, and praise God for thy kindness to him. Poor debtors ought to feel more than commonly they do. The goodness of creditors who do not take all the advantage of the law against them, nor should this ever be looked upon as weakness.
Deuteronomy 24:5 "When a man hath taken a new wife, he shall not go out to war, neither shall he be charged with any business: [but] he shall be free at home one year, and shall cheer up his wife which he hath taken."
During the first year of marriage, a man was not held responsible for military service or any other duty. He was to devote that year of marriage to the enjoyment and establishment of his marriage.
In a previous lesson, we saw the exemption from battle for those who had just married. This year of not being burdened by other obligations, gave the newlyweds a time to get to know each other. Their marriage would be more grounded, if they could have this time to be together and grow closer. His thoughts should be of his bride during this year long honeymoon.
Deuteronomy 24:6 "No man shall take the nether or the upper millstone to pledge: for he taketh [a man's] life to pledge."
Two millstones were needed to grind grain. Neither was to be taken in pledge because it was indispensable to one's daily subsistence.
This just means that a person should not take in pledge the thing, that the person borrowing uses to make a living. They would not have a way to live, if this were taken.
Deuteronomy 24:7 "If a man be found stealing any of his brethren of the children of Israel, and maketh merchandise of him, or selleth him; then that thief shall die; and thou shalt put evil away from among you."
The death penalty would be exacted on kidnappers who kidnaped a brother Israelite for involuntary servitude or as merchandise to sell.
In our society, that is called kidnapping. In almost every case, the person is held for ransom. We see that God established the punishment for this as death. People are made in the image of God, and should not be treated as merchandise.
Verses 24:8 - 25:4: This section relates to the ninth commandment. The concept of fairness is emphasized and all forms of mockery or belittling people are prohibited.
Verses 8-9: Moses exhorted the people to follow the commands of the Lord regarding infectious skin diseases (see notes on Lev. 13:1 - 14:57).
Deuteronomy 24:8 "Take heed in the plague of leprosy, that thou observe diligently, and do according to all that the priests the Levites shall teach you: as I commanded them, [so] ye shall observe to do."
The "priests" had responsibility for controlling disease such as "leprosy". They functioned as a sort of center for disease control (Lev. Chapters 13 and 14).
The 13th chapter of Leviticus goes into great detail about the way to handle leprosy. We discovered in our study of that, that leprosy symbolizes sin. The real leprosy, or the symbolic leprosy (sin), is contagious and must be dealt with carefully.
Deuteronomy 24:9 "Remember what the LORD thy God did unto Miriam by the way, after that ye were come forth out of Egypt."
Who was stricken with leprosy for speaking against Moses, and was shut up seven days. And they are reminded of this instance, partly to warn them against entertaining evil suspicions, and surmises of persons in power and authority, and speaking evil of them. And partly to expect that punishment would certainly be inflicted on them, should they be guilty of the same crime. Nor should they think it hard, either to be smitten with leprosy, or to be shut up for it. Since Miriam, a prophetess, and the sister of Moses, was so used; and that when;
"By the way, after that ye were come out of Egypt": When upon their journey, and were retarded in it, and obliged to stay at least seven days before they could proceed on in it (see Num. 12:14).
Miriam became leprous and stayed that way for 7 days, when she spoke out about Moses marrying the Ethiopian woman. Her Leprosy was an outward show of the sin that was within her.
Verses 10-13: "His pledge": This would often be a cloak, an outer garment, which was given in pledge to guarantee the repayment of a loan. God's people were to act righteously in the lending of money. An example of a righteous lender was one who did not forcefully exact payment and who allowed a poor person to retain his pledge (cloak) overnight if it was necessary to keep him warm. Lending to the poor was permitted, but without:
(1) Interest (23:19-20);
(2) Coercion to repay; and
(3) Extension of the loan beyond the sabbatical year (15:1-2).
Deuteronomy 24:10 "When thou dost lend thy brother any thing, thou shalt not go into his house to fetch his pledge."
Any sum of money he stands in need of, or demanded a debt of him, as Jarchi. Money he is indebted to thee, which is the sense of the Septuagint version; and he is not able to pay it, but offers something in pawn till he can pay it.
"Thou shall not go into his house to fetch his pledge": Which would be an exercise of too much power and authority, to go into a neighbor's house, and take what was liked. And besides, as no doubt he would take the best, so he might take that which the poor man could not spare. And indeed, according to the Jewish canons, he could not take any pledge at all. But with the knowledge, and by the leave, of the Sanhedrin, or court of judicature.
A man's home is his castle. His home should be a very private place for him and his family. It is not a place of merchandise. The debtor must bring the pledge out of the house, and give to the lender.
Deuteronomy 24:11 "Thou shalt stand abroad, and the man to whom thou dost lend shall bring out the pledge abroad unto thee."
Without doors, in the street, as the Targum of Jonathan. While the borrower or debtor looks out, and brings forth what he can best spare as a pledge.
"And the man to whom thou dost lend shall bring out the pledge abroad unto thee": Now as, on the one hand, if the lender or creditor had been allowed to go in and take what he pleased for a pledge, he would choose the best. So, on the other hand, the borrower or debtor would be apt to bring the worst, what was of the least value and use. Wherefore the Jews made it a rule that it should be of a middling sort, between both, lest it should be a discouragement and hindrance to lend upon pledges.
The lender must not embarrass the man before his family, by coming in the house to take the pledge.
Deuteronomy 24:12 "And if the man [be] poor, thou shalt not sleep with his pledge:"
Which may be thought to be the case of everyone that gives pledges for a debt he owes, or a sum of money he borrows. Yet there might be a difference: some might be so very destitute of goods and raiment in their houses, that whatever they parted with was distressing to them, and they could not well do without it.
"Thou shalt not sleep with his pledge": Nor keep it a night; but deliver it to him, before he went to bed, and laid himself down to sleep.
The pledge is the same thing we would call collateral. The loan is made, because there is something of value backing up the loan. In this Scripture above, God says the man may need to use it, while it is collateral. Let him keep it in his possession, if he is poor. This is probably, speaking of the man's garment that he wraps up with at night to keep warm.
Deuteronomy 24:13 "In any case thou shalt deliver him the pledge again when the sun goeth down, that he may sleep in his own raiment, and bless thee: and it shall be righteousness unto thee before the LORD thy God."
If it was a night covering, as Jarchi remarks. But if it was his day clothes, he was to return it in the morning, when the sun arose. And this was to be done every day, which resist occasion a great deal of trouble, and the pledge of little use. So that it seems as though they might as well be without it as have it, and lend freely. But the Jews say, that there was an advantage by it; for it is said in answer to such a question, of what profit is the pledge? By this means the debt is not released on the seventh year, (when all other debts were released (Deut. 15:1).
"That he may sleep in his own raiment": Have his night covering to sleep in, his pillow, and bolster, and bedding to lie on, and bed clothes to cover him. And indeed, the clothes they wore were made in such form, as would serve for covering to sleep in at night, as well as to wear in the day. And such is the clothing of the Arabs now, which they call "hykes". The usual size of them, is six yards long, and five or six feet broad, serving the Arab for a complete dress in the day. And as they "sleep in their raiment", it serves likewise for his bed and covering by night.
"And bless thee": For using him so mercifully and kindly, as to return him his pledge, which is so necessary to his comfortable repose in the night. And not only will he praise him, and speak well of him for it, and give him thanks; but will pray to God to bless him in soul, body, and estate, for such kindness shown him.
"And it shall be righteousness unto thee before the Lord thy God": Not his justifying righteousness before God, for by the deeds of the law shall no flesh living be justified in his sight. But it shall be owned and approved of as a good and righteous action, and answerable to the intention of this law. Which is, that mercy should be shown to persons in distress. In which sense the word "righteousness" is sometimes used, even for a merciful action (Psalm 112:9). So alms are called "righteousness" (Matt. 6:1), in some copies.
To keep his garment that he must have to keep warm, is extremely cruel. God will see the generosity of the lender, who lets the man wrap up in his garment at night. God will bless that lender abundantly. That man is in right standing with God, because he loved God enough to obey Him and his fellowman enough to have compassion on him.
Verses 14-22: It is not hard to prove that purity, piety, justice, mercy, fair conduct, kindness to the poor and destitute. Consideration for them, and generosity of spirit, are pleasing to God, and becoming in his redeemed people. The difficulty is to attend to them in our daily walk and conversation.
Verses 14-15: The behavior condemned here is exactly what happens today when people pursue wealth but disdain honest labor in favor of ruthless power. The practice of paying wages late or bilking the worker of his wages, and thus getting rich at the laborer's expense, was also common in those times (15:7-8; Lev. 19:13).
Day laborers were to be paid on the day they labored because they lived day to day on such wages (compare Lev. 19:13; Matt. 20:1-16).
Deuteronomy 24:14 "Thou shalt not oppress a hired servant [that is] poor and needy, [whether he be] of thy brethren, or of thy strangers that [are] in thy land within thy gates:"
That is hired by the day, as appears by (Deut. 24:15). Though the law may include such as are hired by the week, or month, or year. Neither of whom are to be oppressed by any means, and chiefly by detaining their wages. So the Jerusalem Targum explains the phrase, "ye shall not detain by force the hire of the hired servant;" nor by fraud (as in James 5:4).
"That is poor and needy": And so cannot bear the lest oppression of this kind, nor to have his wages detained from him any time, and much less wholly to be defrauded of them.
"Whether he be of thy brethren": An Israelite, and so a brother both by nation and religion.
"Or of thy strangers that are in thy land, within thy gates": Jarchi interprets this, both of proselytes of righteousness, and of proselytes of the gate. Which latter are plainly described by this clause, and the former must be included. For, if proselytes of the gate are not to be oppressed, much less proselytes of righteousness. Who were in all respects as Israelites, the same law was to them both. Jarchi says, the phrase "in thy land" is intended to comprehend the hire of beasts, and of vessels. And these in the Misnah are said to be comprehended in this precept, as well as the hire of man.
Just because you have the rule over someone, is no reason to be cruel to him. God taught us to care for the poor and needy. This would be especially true, if he worked for you. We are not responsible to help those in need all around the world, but we are responsible to help those who live around us that we know of.
Deuteronomy 24:15 "At his day thou shalt give [him] his hire, neither shall the sun go down upon it; for he [is] poor, and setteth his heart upon it: lest he cry against thee unto the LORD, and it be sin unto thee."
At the close of the day, when his work is done, the hire agreed for must be paid him. And, by the same rule, all such that were hired by the week, month, or year, were to have their wages paid them at the day their time was up.
"Neither shall the sun go down upon it": It was to be paid before sun setting, or at it (see Lev. 19:13).
"For he is poor, and setteth his heart upon it": Being poor, he cannot wait any longer for the payment of it. His personal and family needs are such as require immediate payment. And besides, he has been eagerly expecting it, and earnestly desiring it, that he may satisfy the craving necessities of himself and family. And therefore it would be a great balk and disappointment to him to have his wages detained.
"Lest he cry against thee to the Lord": Having none to apply unto but him, who is the patron of the poor and needy. Not being able to help himself, nor having interest in any to interpose on his behalf. And his cry, and the cry of his hire too, enter into the ears of the Lord of hosts, and is regarded by him (James 5:4).
"And it be sin unto thee": Be imputed to him, the guilt charged on him, and punishment inflicted for it.
To hold back wages someone has earned is cruel. That would be especially true, if they were poor. The person working is depending on the money for food and raiment. This is saying, pay him at the end of each day's work. God would punish those who do not pay their laborers.
Deuteronomy 24:16 "The fathers shall not be put to death for the children, neither shall the children be put to death for the fathers: every man shall be put to death for his own sin."
Punishment for a crime was to be borne only by the offender (see notes on Ezek. Chapter 18). The death of Saul's 7 grandsons (2 Sam. 21:5-9), is a striking exception of national proportion grounded in God's sovereign wisdom, as was the death of David and Bathsheba's first son (2 Sam. 12:14).
This speaks of each person being responsible for his own sin. The heathens around them killed whole families for the sins of the father, or the son. This was a break from that. God, on rare occasion perhaps, might inflict the sin of the father on the son. This is forbidding the judges of their land to do this.
Verses 17-22: The stranger, orphan, and widow were to be dispensed justice and charity alike. The key phrase is "remember that thou wast a bondman in Egypt, and the LORD thy God redeemed thee": The Old Testament insists that the protection of the weak is a duty not only of kings (Psalm 72:12-14), but also of the whole of society (10:18; 27:19; Exodus 22:22; 23:6-9; Lev. 19:33; Prov. 22:22).
"Verses 17-18: The administration of law should be carried out with equity for all members of society, including those with the least power and influence, e.g., widows, orphans, and immigrants.
Deuteronomy 24:17 "Thou shalt not pervert the judgment of the stranger, [nor] of the fatherless; nor take a widow's raiment to pledge:"
Who are unable to defend themselves, and have but few, if any, to take their part. And therefore, particular care should be taken by judges and civil magistrates to do them justice, or God will require it of them.
"Nor take a widow's raiment to pledge": Nor anything else, as her ox or cow (Job 24:3). According to the Jewish canons, of a widow, whether she is poor or rich, a pledge is not taken. The reason given for which is, that it would raise an ill suspicion, and cause an evil report of her among her neighbors. And which is suggested by the Targum of Jonathan. "Neither shall any of you take for a pledge the raiment of a widow, lest wicked neighbors should arise, and bring an evil report upon her, when ye return the pledge unto her." But no doubt a poor widow is meant, and the design of the law is mercy to her, and that she might not be distressed by taking that from her she needed.
We see in this, that the same rules were for everyone. The specific mention of the widow's raiment not being taken in pledge, is because she would need it to wear. They were instructed over and over, to help the widow, the orphan, and the stranger.
Deuteronomy 24:18 "But thou shalt remember that thou wast a bondman in Egypt, and the LORD thy God redeemed thee thence: therefore I command thee to do this thing."
The remembrance of which may cause sympathy with persons in distress. Particularly the stranger, the fatherless, and the widow.
"And the Lord thy God redeemed thee thence": The Targum of Jonathan," the Word of the Lord thy God;" which, as it was an act of great kindness and mercy in God to them. Taught them, and laid them under obligation to show favor to their fellow creatures in distress.
"Therefore I command thee to do this thing": Not to pervert the judgment of the stranger and fatherless, nor take a widow's raiment for a pledge. And it may be carried further into the context, and respect the laws about the pledge of the poor man, and giving the hired servant his wages in due time.
They should remember hardship. That should make them more compassionate for those who had less than they did. If you have walked in the same shoes as someone, you have more sympathy for him. God redeemed them, and they should help these less fortunate.
Verses 19-22: This law to leave some crops for the "stranger, for the fatherless", and "for the widow" (Lev. 23:22), kept the needy from having to beg and allowed them to still work for their food. The Lord's commands to care for the poor are tied to (10:18-19).
The practice of allowing the needy to glean in the field was grounded in the remembrance of Israel's hard service in Egypt (verse 18).
Deuteronomy 24:19 "When thou cuttest down thine harvest in thy field, and hast forgot a sheaf in the field, thou shalt not go again to fetch it: it shall be for the stranger, for the fatherless, and for the widow: that the LORD thy God may bless thee in all the work of thine hands."
Whether barley harvest or wheat harvest, when either of them are ripe for cutting, mowing, or reaping, and are cutting down.
"And hast forgot a sheaf in the field": Jarchi says the phrase "in the field" is to include standing corn, some of which is forgotten in cutting down, and so is subject to this law as well as a sheaf. And a sheaf claimed by this name is one that is forgotten both by the workman and the owner. If by the one and not by the other, it could not be so called. The canon runs thus, "a sheaf which the workmen forget, and not the owner, or the owner forgets, and not the workman. Before which the poor stand, or is covered with straw or stubble, is not a forgotten sheaf."
"Thou shall not go again to fetch it": Which supposes a remembrance of it, or some intelligence about it when at home. And after the field has been cleared, and all carried in but this sheaf. Then the owner might not go nor send to fetch it. The beginnings of the rows, they say, show when a sheaf is forgotten, or not. Particularly the adverse sheaf, or that over against it, shows it; so Jarchi.
"It shall be for the stranger": Or proselyte; the proselyte of righteousness. Of this there is no doubt, but it seems to be for the proselyte of the gate also.
"For the fatherless and for the widow": Which of them whosoever should first find it.
"That the Lord thy God may bless thee in all the work of thine hands": In the culture of their ground the next year, and give them large and fruitful crops. They either purposely leaving the sheaf for the poor, or however suffer them to take it unmolested when found by them. The Targum of Jonathan is, "that the word of the Lord thy God may bless thee".
The edges of the field were not to be picked. The leftovers in the field, when they harvested, were left for the poor to pick up and live off of. This was God's way of providing for the stranger, the fatherless, and the widow. Their generosity to others would bring them blessings from God.
Deuteronomy 24:20 "When thou beatest thine olive tree, thou shalt not go over the boughs again: it shall be for the stranger, for the fatherless, and for the widow."
With sticks and staves, to get off the olives when ripe.
"Thou shall not go over the boughs again": To beat off some few that may remain. They were not to examine the boughs over again, whether there were any left or not.
"It shall be for the stranger, for the fatherless, and for the widow": Who might come into their oliveyards after the trees had been beaten, and gather what were left.
This again is saying, leave a little for the less fortunate.
Deuteronomy 24:21 "When thou gatherest the grapes of thy vineyard, thou shalt not glean [it] afterward: it shall be for the stranger, for the fatherless, and for the widow."
Which was done much about the same time that the olives were gathered, and both after wheat harvest, about the latter end of June, or beginning of July. For they were more forward in those hot countries.
"Thou shall not glean it afterwards": Go over the vines a second time, to pick off every berry or bunch that escaped them at first gathering.
"It shall be for the stranger, for the fatherless, and for the widow": As the forgotten sheaf, and the olive berries left. These are all supposed to be poor persons, otherwise no doubt there were strangers, and fatherless persons, and widows, in good circumstances. Who, as they needed not, so neither would give themselves the trouble. But think it beneath them to go into fields, oliveyards, and vineyards, to gather what was left by the owners. These laws were made in favor of the poor, that mercy and kindness might be showed to them. And that they might have a taste of all the fruits of the earth.
We see that the stranger, the fatherless, and the widow would not go hungry. God made provision for them, when He gave Moses the law for the people. The family of Jacob had gone into Egypt, because there was a famine in their land. God provided for them, as He provides here.
Deuteronomy 24:22 "And thou shalt remember that thou wast a bondman in the land of Egypt: therefore I command thee to do this thing."
When they would have been glad to have enjoyed the like favors, as small as they might seem to be, even to glean in their fields, vineyards, and oliveyards.
"Therefore I command thee to do this thing": To suffer the poor to take the forgotten sheaf, and to come into their oliveyards and vineyards. And gather what olives and grapes remained after the first beating of the one, and the ingathering of the other.
This in a way, is paying back for the things God had done for them in Egypt. Of course, they could never completely pay Him back. This is their way of thanking God for their deliverance.
Deuteronomy Chapter 24 Questions
1. Why does the woman find no favor in her husband's eyes in verse 1?
2. What can he do to get out of this situation?
3. What did Jesus say divorce was for?
4. Divorce is permissible, but it is really what?
5. ____________ or ____________ adultery is grounds for divorce.
6. Is the woman free to re-marry, after her divorce is final?
7. What would be her condition, after the second husband gave her a divorce, or died?
8. Would it be permissible for her first husband to re-marry her?
9. What was her defilement?
10. How long should a man stay at home with his new wife?
11. Why is it necessary for him to stay home?
12. What is verse 6 speaking of?
13. What in our society, is the instance in verse 7 called?
14. People are made in the image of God, and should not be treated as ________________.
15. Where do we find detailed information about leprosy?
16. How long was Miriam leprous?
17. What caused her leprosy?
18. What is the restriction on taking a pledge in verse 10?
19. Where shall he wait for the pledge?
20. Why should he not sleep with the poor man's pledge?
21. What would we call the pledge today?
22. What will God do, if he lets the borrower sleep in his pledge?
23. How should you treat people who are working for you?
24. Why should you not hold back a person's wages?
25. The father shall not be put to death for the _____________.
26. Why should you not take a widow's garment to pledge?
27. What does verse 18 say, they should remember?
28. What should they do, when they harvest?
29. How had God made provision for the fatherless, the widow, and the stranger not to go hungry?
30. How are the Israelites trying to pay back a little for what God has done for them?
Verses 1-3: These verses guarantee the proper exercise of justice to convicted criminals in cases demanding corporal punishment. Excessive beating would humiliate a man to the level of a beast and thus his dignity would be offended. "Forty" blows were the maximum number, a figure that occurs also in the Assyrian Code and suggests a widespread custom.
Every punishment should be with solemnity, that those who see it may be filled with dread, and be warned not to offend in like manner. And though the criminals must be shamed as well as put to pain, for their warning and disgrace, yet care should be taken that they do not appear totally vile. Happy those who are chastened of the Lord to humble them, that they should not be condemned with the world to destruction.
Deuteronomy 25:1 "If there be a controversy between men, and they come unto judgment, that [the judges] may judge them; then they shall justify the righteous, and condemn the wicked."
Between two or more.
"And they come unto judgment": Into a court of judicature, bring their cause thither.
"That the judges may judge them": Who were never less than three. The great Sanhedrin at Jerusalem consisted of seventy one, the lesser court was of twenty three, and the least of all, three only.
"Then they shall justify the righteous, and condemn the wicked": Acquit the one, whose cause is good, and condemn the other to punishment, who is guilty of a crime, and as that deserves punishment. Which is to do righteous judgment. The contrary to this is an abomination to the Lord (Prov. 17:15).
This is simply saying, if they cannot settle it themselves, they come and let the judge decide it. The judges were cautioned to judge with righteousness under the direction of the LORD. The judge should be able to determine who is at fault, and appropriate fair punishment.
Deuteronomy 25:2 "And it shall be, if the wicked man [be] worthy to be beaten, that the judge shall cause him to lie down, and to be beaten before his face, according to his fault, by a certain number."
Which the Jews say was the case of all those crimes which the law commands to be punished, without expressing the kind or degree of the punishment.
"That the judge shall cause him to lie down": Which seems to be on the floor of the court, since it was to be done immediately, and in the presence of the judge. And the Jews gather from hence, that he was to be beaten neither standing, nor sitting, but bowed. That is, ye shall command or order him to lie down, or to fall upon the ground with his face towards it.
"And to be beaten before his face": In the presence of the judge, that the sentence might be properly executed, neither exceeded not diminished. And indeed, all the judges were to be present, especially the bench of three; while he was beating. The chief of the judges read the passage in (Deut. 28:58); and he who was next to him counted the strokes, and the third at every blow said Smite: of the manner of beating or scourging (see note on Matt 10:17).
"According to his fault, by a certain number": As his crime and wickedness was more or less heinous, more or fewer stripes were to be laid on him. As ten or twenty, fewer or more, according to the nature of his offence, as Aben Ezra observes. Only he might not add above forty. Though he says there are some who say that according to his fault the stripes are larger or lesser, but all of them in number forty.
This whipping would be on the upper part of his back and shoulders. He was to lie down with his face covered. This beating took place in front of the judge, so he could make sure the correct number of blows were administered. Punishment for each crime was different. The number of blows was determined by the seriousness of the crime.
Deuteronomy 25:3 "Forty stripes he may give him, [and] not exceed: lest, [if] he should exceed, and beat him above these with many stripes, then thy brother should seem vile unto thee."
The law of Moses very wisely limited the number of stripes, lest severe judges should order delinquents to be lashed to death. As was often done among the Romans, which, perhaps, a more cruel kind of death can hardly be devised. And it seems not to have been superstition, but prudent caution, in the Jews, when they would not exceed thirty-nine stripes. Lest, through mistake or forgetfulness, they should go beyond the bounds which they were commanded to keep.
"Lest if he should exceed, and beat him above these with many stripes": They might diminish them, if a man was weak, and not able to bear them. But they might not exceed them, if a man was as strong as Samson, as Maimonides says.
"Then thy brother should seem vile unto thee": I.e. should be made contemptible to his brethren, either by this cruel usage of him, as if he were a slave or brute beast. Or by the deformity or infirmity of body which excessive beating might produce.
The maximum number of stripes was 40, so the judge would make it 39 or less, to make sure they did not exceed the punishment. To whip someone more than that, might kill him. It would certainly show no regard for his welfare.
Deuteronomy 25:4 "Thou shalt not muzzle the ox when he treadeth out [the corn]."
A worker must be allowed to enjoy the fruit of his own labor (1 Cor. 9:9; 1 Tim. 5:18; 2 Tim. 2:6).
Animals were to be treated mercifully. Paul used this verse to demonstrate that the human laborer is also worthy of his hire (1 Cor. (9:9-10; 1 Tim. 5:18). Love and kindness were to be shown to all God's creatures (22:6-7; Prov. 12:10).
This is the same thing as saying, the man is worthy of his hire. Whatever an animal worked at, he deserved to be fed. This possibly, has the larger meaning, that whoever works deserves to be paid a fair wage.
Verses 5-16: This section relates to the tenth commandment, and three issues dealing with coveting are covered.
Verses 5-12: The custom here regulated seems to have been in the Jewish law in order to keep inheritances distinct; now it is unlawful.
Verses 5-10: Levirate marriages (from Latin, levir, "husband's brother"), provided that the brother of a dead man who died childless was to marry the widow in order to provide an heir. These were not compulsory marriages in Israel, but were applied as strong options to brothers who shared the same estate. Obviously, this required that the brother be unmarried and desired to keep the property in the family by passing it on to a son. Compare (Lev. 18:16; 20:21), where adultery with a living brother's wife is forbidden. Though not compulsory, this practice reflected fraternal affection, and if a single brother refused to conform to this practice, he was confronted with contempt and humiliation by the elders. The perpetuation of his name as a member of the covenant people witnessed to the dignity of the individual. Since (Num. 27:4-8), gave daughters the right of inheritance when there were no sons in a family, it is reasonable to read "no child" rather than "no son" in (verse 5). Compare (Tamar in Gen. 38:8-10, and the Boaz-Ruth marriage in Ruth 4:1-17).
These verses deal with levirate marriage. Levirate is from the Latin meaning "brother-in-law" or "husband's brother". This was not unique with Israel, for the Hittites and Assyrians observed the practice. The Assyrians extended the practice of a betrothed person. (Note Gen. 38:1-10 for the ancient practice in Israel). In Jesus' day, the Sadducees used this law in their attempt to prove the absurdity of the belief in the Resurrection (Matt. 22:23-33; Mark 12:18-27). This custom was designed to prevent extinction of the family name and property (compare Num. chapters 27 and 36 with the daughters of Zelophehad). "Loose his shoe" (compare Ruth 4:7-8): When the woman did this to the man it indicated that the brother had abandoned his responsibility, and therefore deserved the shame symbolized by the spitting (Num. 12:14; Job 30:10; Isa. 50:6 relate to spitting as a shameful act).
The law of family redemption was shared by numerous cultures in the ancient Near East. Yahweh, who is rich in mercy, included it as a gift to hurting people (Gen. 38:9; Matt. 22:2; Mark 12:19; Luke 20:28). When a young woman lost her husband, her future was bleak at best.
Deuteronomy 25:5 "If brethren dwell together, and one of them die, and have no child, the wife of the dead shall not marry without unto a stranger: her husband's brother shall go in unto her, and take her to him to wife, and perform the duty of a husband's brother unto her."
Compare Matt. 22:24; Mark 12:19; Luke 20:28.
This dwelling together means they live near each other. The main reason for her husband's brother performing the duty of a husband to her, is so there will be a heritage for his brother. The child will bear the name of the deceased brother. This is an example of putting family before your own feelings. The Hebrews felt they were cursed of God, if they did not have a child to carry on the family name. This marriage is to continue the name of the dead brother.
Deuteronomy 25:6 "And it shall be, [that] the firstborn which she beareth shall succeed in the name of his brother [which is] dead, that his name be not put out of Israel."
To her husband's brother, now married to her.
"Shall succeed in the name of his brother which is dead": The meaning is, as the Targum of Jonathan, "he shall rise up in the inheritance in the name of his brother." Or, as Jarchi expresses it, "he shall take the inheritance of the deceased in the goods of his father". That is, he shall have his part and share in the inheritance that the deceased brother would have had if he had lived, which would come to him by his father.
"That his name be not put out of Israel": That a family be not lost. So this was a provision that the number of their families might not be diminished.
Not only will this child be named for the deceased brother, but will be registered on the roll as the deceased brother's child.
Deuteronomy 25:7 "And if the man like not to take his brother's wife, then let his brother's wife go up to the gate unto the elders, and say, My husband's brother refuseth to raise up unto his brother a name in Israel, he will not perform the duty of my husband's brother."
The provision here made by this law, when this was the case, is such as did not take place before it became a law. For then Onan would have taken the advantage of it, and refused marrying his brother's wife, which it is plain was not agreeable to him (Gen. 38:9), as many do now on one account or another.
"Then let his brother's wife go up to the gate": To the gate of the city, where the judges sit for public affairs. To the gate of the Sanhedrin, or court of judicature, as the Targum of Jonathan. And this affair was cognizable by the bench of three judges, and might be dispatched by them. For so it is said, "the plucking off the shoe, and the refusal of marriage, are by three:" I.e. three judges, which was the lowest court of judicature with the Jews.
"Unto the elders, and say": Which according to the above Targum were to be five wise men, of which three were to be judges, and two witnesses. And she was to say in the Hebrew language, in which, according to the Misnah, she was to pronounce what follows.
"My husband's brother refuseth to raise up unto his brother a name in Israel, he will not perform the duty of my husband's brother": That is, in a few words, he will not marry her.
He did not have to marry her if he did not want to, but he must be willing to face the consequences. The wife is allowed to complain to the elders. Her complaint is that he refuses to raise up a child in his brother's name.
Deuteronomy 25:8 "Then the elders of his city shall call him, and speak unto him: and [if] he stand [to it], and say, I like not to take her;"
Require him to come, before them, and declare his resolution, and the reasons for it. Recite this law to him, and explain the nature of it, and exhort him to comply with it. Or show reason why he does not, at least to have his final resolution upon it.
"And speak unto him": Talk with him upon this subject, and give him their best advice; and what that was Maimonides more particularly informs us. If it is good and advisable to marry, they advise him to marry; but if it is better advice to pluck off the shoe, they give it. As when she is young and he is old, or she is old and he young, they advise him to allow the shoe to be plucked off.
"And if he stand to it": And say, I like not to take her; if, after all the conversation, debate, and counsel between them, he is resolute. And abides by his first determination, that he will not marry her, then the following method was to be taken.
Before any action is taken against him, the elders talk to him to get him to change his mind. He still has the option to refuse.
Deuteronomy 25:9 "Then shall his brother's wife come unto him in the presence of the elders, and loose his shoe from off his foot, and spit in his face, and shall answer and say, So shall it be done unto that man that will not build up his brother's house."
The time and place being appointed the evening before by three Rabbins, and two witnesses, as Leo of Modena says. Of which she was apprized, and ordered to come.
"And loose his shoe from off his foot": Partly as a sign of his resignation of all his right to the woman, and to her husband's inheritance. For as the shoe was a sign of one's power and right (Psalms 60:8; 108:9). So the parting with the shoe was a token of the giving up of such right, and that he would not, and henceforth might not, enter upon his brother's land. And partly as a note of infamy, to signify that by this unnatural and disingenuous action he was unworthy to be amongst free-men. And fit to be reduced to the condition of the meanest servants or captives, who used to go barefoot (Isa. 20:2, 4).
"And spit in his face": In a way of contempt, as a token of shame and disgrace. But the Jewish writers generally interpret this in a softer manner, as if it was not in his face, but in his presence, upon the floor, and seen by the judges.
"And shall answer and say, so shall it be done unto the man that will not build up his brother's house": That is, in this contemptuous and shameful manner shall he be used.
"To spit in someone's face" shows utter disgust. The "taking off of his shoe" shows that he is not worthy of standing in his brother's place. This is done in disgust by the wife of the dead brother. The statement is made to cause him to feel shame for not giving his brother a son.
Deuteronomy 25:10 "And his name shall be called in Israel, The house of him that hath his shoe loosed."
Not his particular and personal name, but his family. For it seems that not only a mark of infamy was set upon him for refusing to marry his brother's widow, but upon his family also.
"The house of him that hath his shoe loosed": Which, as Leo of Modena says, was repeated by her three times. And at every time the people with a loud voice answer and call him, one that had his shoe loosed. And then the Rabbin tells the man that he is at liberty now to marry whom he pleases. And if he desires a certificate from them of this setting free his kinswoman, they presently give him one. And she also had a writing given to her by the judges, certifying the same, that she was free also to marry another.
All of Israel looks on him in disgust, because he did not perform his duty for his brother.
Verses 11-12: The consequence of the immodest act was the only example of punishment by mutilation in the Pentateuch.
Deuteronomy 25:11 "When men strive together one with another, and the wife of the one draweth near for to deliver her husband out of the hand of him that smiteth him, and putteth forth her hand, and taketh him by the secrets:"
Quarrel with one another, and come to blows, and strive for mastery, which shall beat, and be the best man.
"And the wife of the one draweth near for to deliver her husband out of the hand of him that smiteth him": Perceiving that his antagonist has more skill or strength, or both, for fighting. And is more than a match for her husband, who is being bruised and hurt. Wherefore, to save him out of the hands of the one doing the smiting, she goes up to them to part them, or take her husband's side.
"And putteth forth her hand, and taketh him by the secrets": Or private parts. In Hebrew his "shameful" parts, which through shame are hidden, and modesty forbids to express in proper terms. And such is the purity of the Hebrew language, that no obscene words are used in it. For which reason, among others, it is called the holy tongue. This immodest action was done partly out of affection to her husband, to oblige his antagonist to let go his hold of him. And partly out of malice and revenge to him. To spoil him, and make him unfit for generation, and therefore was to be severely punished, as follows.
It appears the husband of another woman is fighting with a man. It appears the woman comes to help her husband in this matter, and whether accidental or on purpose, we are not told, grabs the man in a secret place.
Deuteronomy 25:12 "Then thou shalt cut off her hand, thine eye shall not pity [her]."
Partly because of the great mischief she did to him, both to his person and posterity. And partly to deter all women from all immodest and impudent carriages, and to secure that modesty which is indeed the guardian of all the virtues. As immodesty is an inlet to all vices, as the sad experience of this degenerate age shows. And therefore, it is not strange that it is so severely restrained and punished.
"Thine eye shall not pity her": On account of the tenderness of her sex, or because of the plausible excuse that might be made for her action, being done hastily and in a passion, and out of affection to her husband. But these considerations were to have no place with the magistrate, who was to order the punishment inflicted. Either in the strict literal sense, or by paying a sum of money.
Women should not be forward with men. The penalty in this case, is the cutting off of the woman' s hand. This has never been a practice however. The leaders started fining the woman the value of her hand.
Verses 13-16: A "just" weight is a "righteous one", a weight that conforms to the norm. A similar law appears in (Leviticus 19:35-36). Amos gives evidence that this law was broken (Amos 8:5). Not only does the law prohibit the use of all dishonest weights and measures, but it even prohibits their possession. Israel was urged to avoid tempting situations as well as the actual acts themselves.
The weights and measures of trade were to be kept equitably so people were not cheated. Obedience meant prosperous years in the Land.
Dishonest gain always brings a curse on men's property, families, and souls. Happy those who judge themselves, repent of and forsake their sins, and put away evil things, that they may not be condemned of the Lord.
Deuteronomy 25:13 "Thou shalt not have in thy bag divers weights, a great and a small."
Or, "a stone and a stone. It being usual, in those times and countries, to have their weights of stone, as it was formerly with us here. We still say, that such a commodity is worth so much per stone, a stone being of such a weight; Now these were not to be different.
"A great and a small": Great weights, to buy with them, and small weights, to sell with them, as the Targum of Jonathan paraphrases it.
In Leviticus, a great deal was said about having honest weights. The person who has two different weights is trying to cheat on the weight.
Leviticus 19:36 "Just balances, just weights, a just ephah, and a just hin, shall ye have: I [am] the LORD your God, which brought you out of the land of Egypt."
Proverbs 11:1 "A false balance [is] abomination to the LORD: but a just weight [is] his delight."
Deuteronomy 25:14 "Thou shalt not have in thine house divers measures, a great and a small."
Or, "an ephah and an ephah"; which was one sort of measure in use with the Jews, and held above a bushel. And is put for all others, which should be alike, and not.
"A great and a small": One to buy with, and another to sell by, as before observed. Which would be to cheat both seller and buyer in their turns (see Amos 8:5).
We know that the measurements fall into the same category, as the just weights above.
Deuteronomy 25:15 "[But] thou shalt have a perfect and just weight, a perfect and just measure shalt thou have: that thy days may be lengthened in the land which the LORD thy God giveth thee."
That is, full weights, and full measures. And such as are alike, and everywhere used. According to the standard of the country (see notes on Lev. 19:36).
"That thy days may be lengthened in the land which the Lord thy God giveth thee": Long life was always reckoned a blessing, and is frequently promised to. Obedience, and particularly long life in the land of Canaan; which was a most delightful and fruitful land, and which a man might wish to live long in. Deceitful men, are threatened with not living half their days, and such may they be said to be that use false weights and measures (Psalm 55:23).
The person who intends to build a business, must have just weights and measures. People will not trade with a person who cheats on weights and measures. God will bless those who deal fairly.
Deuteronomy 25:16 "For all that do such things, [and] all that do unrighteously, [are] an abomination unto the LORD thy God."
Keep, different weights and measures, and make use of them to defraud their neighbors in buying and selling.
"And all that do unrighteously": What is not just and right between man and man, in any other instance whatever.
"Are an abomination unto the Lord thy God": Both they and their actions. He is a righteous God, and loves righteousness, and hates injustice of every kind.
Transgressions against God and your fellow man are abominations to God. God wanted them to be holy, because he is holy. We see in the following Scripture what the Lord requires.
Micah 6:8 "He hath shewed thee, O man, what [is] good; and what doth the LORD require of thee, but to do justly, and to love mercy, and to walk humbly with thy God?"
Verses 17-19: The admonition to remember the treachery of the Amalekites was repeated to the new generation (see notes on Exodus 17:9-16). For execution of the command (see 1 Sam. chapter 15).
"Amalek" was the grandson of Esau, and the Amalekites were bitter enemies of Israel.
Deuteronomy 25:17 "Remember what Amalek did unto thee by the way, when ye were come forth out of Egypt;"
The Amalekites, how they came out against them, and fought with them at Rephidim (Exodus 17:8).
"By the way, when ye were come forth out of Egypt": Which was an aggravation of their cruel and inhuman action. That they not only came out against them unprovoked, but were the aggressors, and fell upon them as they were travelling on the road. But when they were just come out of Egypt, where they had been in hard bondage, and their spirits broken, and they were not used to war. And so took them at all these disadvantages, a people that had not in the least injured them.
Deuteronomy 25:18 "How he met thee by the way, and smote the hindmost of thee, [even] all [that were] feeble behind thee, when thou [wast] faint and weary; and he feared not God."
Not with necessary provisions, food and drink, which would have been but a piece of kindness and humanity to travelers. But met them sword in hand, in order to stop their journey, and make them captives, at least to harass and distress them.
"And smote the hindmost of thee": Came upon them in a sly cowardly manner, and attacked their rear.
"Even all that were feeble behind thee": Women and children, and such men as were weak, sickly, laboring under some disorder, and so lagged behind, and could not keep up with the rest. On these Amalek first fell upon, and began his attack there.
"When thou wast faint and weary": With travelling, and the more so for want of water. Which was their case at Rephidim, when Amalek came out against them. Which is another aggravation of their unkind usage of them they were not to forget.
"And he feared not God": Who was then in the pillar of cloud and fire with Israel, which phenomenon Amalek might see, and yet did not fear. And who had done such wonders for Israel in Egypt, and had brought them from thence. And had drowned Pharaoh and his host in the Red sea. Of which doubtless Amalek had heard, and yet feared not the Lord, who had done such great things.
Deuteronomy 25:19 "Therefore it shall be, when the LORD thy God hath given thee rest from all thine enemies round about, in the land which the LORD thy God giveth thee [for] an inheritance to possess it, [that] thou shalt blot out the remembrance of Amalek from under heaven; thou shalt not forget [it]."
Not only when they had subdued the Canaanites, and got possession of their land. But when they were clear and free from all their neighboring nations, Moabites, Midianites, Edomites, Ammonites, and Philistines. Wherefore it may be observed, that this did not take place, as not immediately after the conquest of Canaan. So, neither in the times of the judges, when they were harassed frequently by their neighbors, and not until the times of Saul, the first king of Israel.
"In the land which the Lord thy God giveth thee for an inheritance to possess it": The sense is, when they were in the full possession of the land given them by the Lord, as an inheritance to be enjoyed by them and theirs. And were at an entire rest from all enemies, and so had their hands at liberty to employ against Amalek.
"That thou shalt blot out the remembrance of Amalek from under heaven": That is, utterly destroy them, so that there should be none left of them anywhere, to put in mind that there ever were such a people on earth. Men, women, children, cattle of all sorts, were to be destroyed, and nothing left that belonged unto them. That it might not be said this beast was Amalek's, as Jarchi, and to the same purpose Aben Ezra. See the order for this renewed, and the accomplishment of it, at least in part (1 Sam. 15:2).
"Thou shall not forget it": Neither the unkindness of Amalek, nor this order to destroy him. The Targum of Jonathan adds, "and even in the days of the King Messiah it shall not be forgotten."
Amalek was a very evil man. Amalek was an example of the wickedness they had encountered on their journey to the Promised Land. He attacked those already weak, who could not help themselves. He had no fear of God, because he did not know God. Wickedness of these heathen people had to be stopped. God would not allow this evil man to live. He wanted even his name removed from all records. He must not be remembered. He is cut off from history.
Deuteronomy Chapter 25 Questions
1. Who do they go to, when they cannot settle an argument themselves?
2. How were they to judge?
3. If he is to be beaten, what does the judge have him do?
4. Where would the whipping be done?
5. The number of stripes was determined by the _______________ of the crime.
6. What is the maximum number of stripes he could have?
7. Why did the judge make it one less?
8. Thou shalt not ____________ the ox when he treadeth out the corn.
9. What is another way of saying the same thing?
10. Who should the wife marry, if her husband dies without children?
11. What is the main reason for her marrying him?
12. Who shall the firstborn be named for?
13. If the brother does not want to marry her, what does she do?
14. What is the first thing the elders do?
15. What does "spitting in someone's face" show?
16. What does the "taking off of the brother's shoe" show?
17. Instead of cutting off her hand as the law speaks of, what does she pay for being personal with a man other than her husband?
18. How will God bless them, if they have just weights and measures?
19. Who was so evil, even the memory of him should be wiped out?
Verses 1-15: As the stipulation section of Deuteronomy came to an end (chapters 5-25), Moses commanded the people to keep two rituals when they had conquered the Land and began to enjoy its produce. These two rituals were the initial firstfruits offering (26:1-11), and the first third-year special tithe (26:12-15). In both cases, there is an emphasis upon the prayer of confession to be given at the time of the rituals (26:5-10, 13-15). These special offerings were given in order to celebrate Israel's transition from a nomadic existence to a settled agrarian community, made possible by the Lord's blessing.
Verses 1-11: When God has made good his promises to us, he expects we should own it to the honor of his faithfulness. And our creature comforts are doubly sweet, when we see them flowing from the fountain of the promise. The person who offered his first-fruits, must remember and own the mean origin of that nation, of which he was a member. A Syrian ready to perish was my father. Jacob is here called a Syrian. Their nation in its infancy sojourned in Egypt as strangers, they served there as slaves. They were a poor, despised, oppressed people in Egypt; and though became rich and great, had no reason to be proud, secure, or forgetful of God. He must thankfully acknowledge God's great goodness to Israel. The comfort we have in our own enjoyments, should lead us to be thankful for our share in public peace and plenty. And with present mercies we should bless the Lord for the former mercies we remember, and the further mercies we expect and hope for. He must offer his basket of first-fruits. Whatever good thing God gives us, it is his will that we make the most comfortable use we can of it, tracing the streams to the Fountain of all consolation.
The presentation of firstfruits (compare Lev. 23:10-14), was not only a pledge of the full harvest to come, but also a reminder of the rise of the nation from its meager beginnings.
"Syrian": The Hebrew word means Aramean and probably refers to Jacob, although it might go back to Abraham. Abraham, Isaac, and Jacob all had links with Aram-naharaim where the tribe of Terah lived. The term Aram appears in (Gen. 25:20; 28:5, 7; 31:20, 24). In (Gen. 22:21), a certain Aram is mentioned as the grandson of Nahor, Abrahams's brother.
Verses 1-3: Yahweh commanded His people to make a special firstfruits offering in gratitude for the Lord's faithfulness to His word. With their gifts, the people were to say, "when thou [art] come in unto the land which the LORD thy God giveth thee [for] an inheritance". To give "the first of all the fruit of the earth" was an act of faith because no one knew how much more would be harvested (Exodus 22:29; Num. 18:13).
Deuteronomy 26:1 "And it shall be, when thou [art] come in unto the land which the LORD thy God giveth thee [for] an inheritance, and possessest it, and dwellest therein;"
The land of Canaan, which they were now on the borders of, and just entering into.
"Which the Lord thy God giveth thee for an inheritance": Which is often mentioned, to observe that it was not through their merits, but his gift, that they should enjoy the land. And the rather here to enforce the following law concerning the basket of firstfruits.
"And possessest it, and dwellest therein": Not only had entered into it, but got the possession of it, and settled there. This shows as Jarchi observes, that they were not bound to the firstfruits till they had subdued the land and divided it; not as soon as they were in it.
In this Moses is speaking of a time after they have won their battle for the land, and have settled in to live there. There were some things they did not do, until there was a place of worship established in their new land.
Deuteronomy 26:2 "That thou shalt take of the first of all the fruit of the earth, which thou shalt bring of thy land that the LORD thy God giveth thee, and shalt put [it] in a basket, and shalt go unto the place which the LORD thy God shall choose to place his name there."
"The first of all the fruit of the earth": Baskets of the firstfruits of the first harvest reaped by Israel once they were in the land of Canaan were to be taken to the tabernacle (compare Exodus 23:19; 34:26; Num. 18:12-17). This is to be distinguished from the annual Feast of Firstfruits (compare Lev. 23:9-14), celebrated in conjunction with the Passover and the Feast of Unleavened Bread.
This basket of fruit would be taken to the place of worship, and handed to the priest. It is as if the person offering is saying, this is truly the land of milk and honey you promised our forefathers. Whichever priest was on duty at the time, is the one it would be given to. This offering is for acknowledgment of God's great deed to them.
Deuteronomy 26:3 "And thou shalt go unto the priest that shall be in those days, and say unto him, I profess this day unto the LORD thy God, that I am come unto the country which the LORD sware unto our fathers for to give us."
Whose course and turn it would be to minister before the Lord. Though, according to the Targum of Jonathan, it was the high priest they were to apply to on this occasion. And so Aben Ezra observes, that this law is obligatory all the time there is a high priest. As if it was not binding when there was none, and all depended on him. Who in this case was typical of Christ our high priest, to whom we must bring, and by him offer up, the sacrifice of praise. Even the fruit of our lips, giving thanks to God for all his mercies.
"And say unto him": What follows. And the basket of firstfruits all the while on his shoulder, even if a king.
"I profess this day": It being done once in a year, and not twice, as Jarchi notes.
"Unto the Lord thy God": Directing his speech to the priest.
"That I am come into the country which the Lord sware unto our fathers for to give us": And not only come into it, but was in the possession of it, and in the enjoyment of the fruits of it. Of which the basket of firstfruits he had brought on his shoulder was a token. The natural and moral use of these firstfruits to the Israelites, and the bringing of them, was hereby to own and acknowledge that God was the proprietor of the land of Canaan. That they had it by gift from him, and that they held it of him, the firstfruits being a sort of a small rent they brought him. And that he was faithful to his oath and promise he had made to their fathers, and which they professed with great humility and thankfulness. The typical use of them was to direct to Christ himself, the firstfruits of them that sleep in him. The first begotten from the dead. The pledge and earnest of the resurrection of his people. To the Spirit of God and his grace, which are the earnest of glory. And to the first converts among Jews and Gentiles, in the first times of the Gospel. To Christians in general, who are the firstfruits of God and of the Lamb, and to their sacrifices of praise and thankfulness they are to offer up to God through Christ. Which are acceptable to him through him. And whereby they glorify him as the author of all their mercies, to whom they are to bring their best, and in the first place (see 1 Cor. 15:20).
This is a way of telling the leader such as Joshua, that this is indeed the land of promise. This profession to the priest is that the person offering is assured this is the land God had promised, and that the person offering is accepting the land. The fact this person has the fruit of the land in his possession shows he is now in possession of the land.
Deuteronomy 26:4 "And the priest shall take the basket out of thine hand, and set it down before the altar of the LORD thy God."
To wave it, as Jarchi says, putting his hand under the hand of the owner, and so waving it. And this being waved to and fro towards the several corners of the earth, was an acknowledgment of the Lord being the proprietor of it.
"And set it down before the altar of the Lord thy God": That it might have some appearance of a sacrifice, and be a fit emblem of the spiritual sacrifice of praise. Which is accepted upon the altar of Christ, which sanctifies every gift.
The priest in charge of this has accepted the fruit on the behalf of the LORD, when he places it at the altar. In a sense this is a firstfruits offering.
Deuteronomy 26:5 "And thou shalt speak and say before the LORD thy God, A Syrian ready to perish [was] my father, and he went down into Egypt, and sojourned there with a few, and became there a nation, great, mighty, and populous:"
"Thou shalt ... say before the LORD thy God": The offering of the firstfruits was to be accompanied by an elaborate confession of the Lords' faithfulness in preserving Israel and bringing the people into the Land. The essential aspects of the worshiper's coming to the sanctuary were the presentation of the firstfruits, bowing in worship, and rejoicing in the Lord's goodness. In this manner, the visit to the sanctuary was a confession and acknowledgment of God. It was a time of praise and rejoicing because of God's goodness and mercy extended to former generations and evidence of divine sustaining grace at that time.
"A Syrian ready to perish": This phrase referred to Jacob, who was each Israelite's father or ancestor. When Jacob fled from his home in Beer-sheba he passed through Syria (Aram), to Mesopotamia (Gen. 24:10), to live with Laban his uncle. Returning from there, Jacob was overtaken by Laban after he came through Syria at the Jabbok River, where he not only faced the wrath of Laban but also that of Esau his brother. Later, the famine in Canaan necessitated his migration to Egypt. When the Israelites became populous and powerful, they were oppressed by the Egyptians, but it was God who responded to their prayers and miraculously delivered them out of Egypt. It was God who enabled them to enter and conquer the Land from which the firstfruits were presented before the altar.
The "Syrian" referred to here is Jacob; "Aramean" is a better rendering of the Hebrew word. Jacob and his family were all from near Haran in ancient Aram. (Gen. 12:1-3; 24:1-10; Joshua 24:1-3). The perilous early years that Jacob's family experienced in Canaan before they arrived in Egypt are summarized in this phrase: he was "ready to perish". Eventually, the small family in Egypt would become "a nation great, mighty, and populous".
This is recognizing Jacob (Israel), as their forefather. He went into Egypt just a handful of people, and came out with millions. His reason for going to Egypt was the famine in his own land. God blessed him even in captivity, and he became a mighty nation.
Deuteronomy 26:6 "And the Egyptians evil entreated us, and afflicted us, and laid upon us hard bondage:"
Ordered their male children to be killed by the midwives, and by another edict to be drowned by the people.
"And afflicted us": By setting taskmasters over them, who put heavy burdens upon them.
"And laid upon us hard bondage": In mortar and brick, and all manner of field service, in which they made them serve with rigor, and whereby their lives were made bitter (see Exodus 1:9).
At first the Egyptians treated them well, because of Joseph. When Joseph died, they forgot why the Hebrews were in their land, and caused them to become slaves to the new Pharaoh.
Deuteronomy 26:7 And when we cried unto the LORD God of our fathers, the LORD heard our voice, and looked on our affliction, and our labor, and our oppression:"
As they did by reason of their hard bondage (Exodus 2:23).
"And the Lord heard our voice, and looked upon our affliction, and our labor, and our oppression": With a look of pity and compassion, heard their cries, answered their petitions, and sent them a deliverer (Exodus 2:25).
It had become so bad in Egypt for them, that they cried out to God for help. God heard their prayers, and sent Moses to deliver them
Deuteronomy 26:8 "And the LORD brought us forth out of Egypt with a mighty hand, and with an outstretched arm, and with great terribleness, and with signs, and with wonders:"
After some time.
"With a mighty hand and with an outstretched arm": By his almighty power, of which full proof was given by what he then did (Deut. 5:15).
"And with great terribleness": To Pharaoh and his people, through the plagues that were inflicted on them. Especially the last, the slaying of their firstborn (see Deut. 4:34).
"And with signs and with wonders": Wrought by the hands of Moses and Aaron, meaning the ten plagues, often so called.
Pharaoh did not want to lose this mighty army of workers, and he refused to let them go. The 10 plagues God sent on Egypt, such as the water turning to blood, darkness covering the land at noonday, the plague of frogs, and lastly the death of all the firstborn of Egypt, caused Pharaoh to let them go. God had given Moses a staff in the wilderness, before he came back to Egypt. With this staff in his hand and his hand outstretched, God did the miracles.
Deuteronomy 26:9 "And he hath brought us into this place, and hath given us this land, [even] a land that floweth with milk and honey."
After forty years travel through the wilderness.
"And hath given us this land, even a land that floweth with milk and honey": A usual description of the land of Canaan, because of the great fertility of it, and the abundance of good things in it (see Exodus 3:8).
On a 40 year journey, the LORD had been with them. He caused them to cross the Red Sea on dry land, and destroyed Pharaoh's army there. He fed them manna, He gave them water when they were thirsty. He gave them His law to live by. Now, He has brought them to their Promised Land of milk and honey.
Deuteronomy 26:10 "And now, behold, I have brought the firstfruits of the land, which thou, O LORD, hast given me. And thou shalt set it before the LORD thy God, and worship before the LORD thy God:"
Directing his speech not to the priest, but to the Lord himself. Owning that the part of the land he had, and the fruits he enjoyed, were the gifts of God to him. And therefore, as in gratitude bound, brought him the firstfruits.
"And thou shalt set it before the Lord thy God": These are the words of Moses, or of the law, directing the man what further he had to do. And this, as Jarchi thinks, shows that he took it after the priest waved it, and laid hold on it with his hand while he was reading (his confession), turning and waving.
"And worship before the Lord thy God": Bow before him in a reverend and humble manner, sensible of his obligations to him, and dependence on him.
The fruit is not just an acknowledgment that they have received their land of promise, but an appreciation as well. The worship before the LORD thy God is in the form of a prayer of thanksgiving.
Deuteronomy 26:11 "And thou shalt rejoice in every good [thing] which the LORD thy God hath given unto thee, and unto thine house, thou, and the Levite, and the stranger that [is] among you."
In all the blessings of goodness and mercies of life, which God in his kind providence had favored them with.
"Which the Lord thy God hath given unto thee, and unto thine house": To them and their families, by which they were comfortably provided for.
"Thou and the Levite, and the stranger that is among you": I.e. with these bounties of God's providence make a feast for yourself and your household, and omit not to invite the Levite and the stranger to partake of it with you. As with the yearly tithe (Deut. 14:23). And the firstlings (Deut. 15:20), so with this portion of the firstfruits, a festive meal was to consummate the service. According to the Law, the firstfruits were the perquisite of the priest (Deut. 18:4; Num. 18:12). But of these a portion was to be taken for this special service, and of that a feast was to be made.
This rejoicing is to be shared with the Levite and the stranger. The interesting part of this, is the fruit is to be shared with all of them as well. The blessings are for everyone in association with the Israelite. The blessings God promised Abraham included a blessing for nations (plural).
Verses 12-15: How should the earth yield its increase, or if it does, what comfort can we take in it, unless our God gives us his blessing? All this represented the covenant relation between a reconciled God and every true believer, and the privileges and duties belonging to it. We must be watchful, and show that according to the covenant of grace in Christ Jesus, the Lord is our God, and we are his people, waiting in his appointed way for the performance of his gracious promises.
Deuteronomy 26:12 "When thou hast made an end of tithing all the tithes of thine increase the third year, [which is] the year of tithing, and hast given [it] unto the Levite, the stranger, the fatherless, and the widow, that they may eat within thy gates, and be filled;"
"The tithes": I.e., the tithe collected every third year of Israel in the land of Canaan (see 14:28). Apparently, this tithe was not taken to the central sanctuary, but distributed locally to Levites, immigrants, widows, and orphans. For the other regular annual tithes (see note on 14:22).
The tithe is not the same as the basket of fruit that was brought earlier in this lesson. It appears the tithe was gathered over three years, and then taken to the designated place of worship to tithe.
Luke 14:13 "But when thou makest a feast, call the poor, the maimed, the lame, the blind:"
Verses 13-14: "Thou shalt say before the LORD thy God": The confession to be made in connection with the offering of this first tithe consisted of a statement of obedience (verses 13-14), and a prayer for God's blessing (verse 15). In this manner, the Israelite confessed his continual dependence on God and lived in obedient expectation of God's continued gracious blessing.
Deuteronomy 26:13 "Then thou shalt say before the LORD thy God, I have brought away the hallowed things out of [mine] house, and also have given them unto the Levite, and unto the stranger, to the fatherless, and to the widow, according to all thy commandments which thou hast commanded me: I have not transgressed thy commandments, neither have I forgotten [them]:"
Make the following declaration as in his presence. For this was not made in the tabernacle or temple at, Jerusalem. Since the tithe was to be eaten with the poor in the gates of the owner (as in Deut. 26:12).
"I have brought away the hallowed things out of mine house": Which Aben Ezra and Onkelos interpret of the tithe. But it seems, besides that, to take in everything devoted to all holy uses, be they what they will. Which were at this time to be separated from a man's own common goods, and applied to the purposes for which they were designed and devoted. And particularly what was to be given to the poor.
"And also have, given them unto the Levite, and unto the stranger, to the fatherless, and to the widow, according to all thy commandments which thou hast commanded me": Giving to each according as the law directs. Which the Targum of Jonathan and Jarchi interpret as before, giving the first tithe to the Levites, and the second tithe to the rest.
"I have not transgressed thy commandments, neither have I forgotten them": Neither broken them willfully, nor omitted them through carelessness, negligence, and forgetfulness. But was mindful to observe them punctually and exactly.
This is an explanation that the person has done everything he knows to do to keep the Word of the LORD. His desire is to please God in all things. This is in the form of a prayer of thanksgiving and praise. It is also, a promise to do the things the LORD has set before him.
Deuteronomy 26:14 "I have not eaten thereof in my mourning, neither have I taken away [ought] thereof for [any] unclean [use], nor given [ought] thereof for the dead: [but] I have hearkened to the voice of the LORD my God, [and] have done according to all that thou hast commanded me."
When in grief and sorrow on account of any afflictive circumstance. For these were to be eaten with joy (Deut. 16:11). And especially of the loss of relations by death, when holy things were not to be eaten by such persons (see Lev. 10:19).
"Neither have I taken away ought thereof for any unclean use": Or common use, or any other use than it was designed for, and devoted to. Or for any unclean person, who by the law might not eat thereof; or, as Jarchi interprets it, that he had not removed it, or taken it away from being eaten. On account of any unclean person, because I am unclean and he pure, or he pure and I am unclean.
"Nor given ought thereof for the dead": For the necessities of the dead, as Aben Ezra. More particularly Jarchi, to make for him a coffin and grave clothes. And so, the Targum of Jonathan interprets it of grave clothes for the dead. Though that of Jerusalem of clothes for those that are polluted by the dead. It may have respect also to the parentalia, or funeral feasts made at the interment of the dead.
"But I have hearkened to the voice of the Lord my God, and have done according to all that thou hast commanded me": Observed his word, and kept close to it, and not swerved from it, but acted according to it in all things before referred to.
This is another way of saying, that he has kept the tithe and offering from all pollution. While he was ceremonially unclean for the dead, he has touched none of this. To the best of his ability, he has kept all the things the LORD had commanded.
Deuteronomy 26:15 "Look down from thy holy habitation, from heaven, and bless thy people Israel, and the land which thou hast given us, as thou swarest unto our fathers, a land that floweth with milk and honey."
"Look down from ... heaven": This was the first reference to God's dwelling place being in heaven. From His abode in heaven, God had given the Israelites the Land flowing with milk and honey as He had promised to the patriarchs. His continued blessing on both the people and the Land was requested.
There is nothing unclean, or evil, in heaven. It is a place of perfect holiness. This statement is saying, that God had fulfilled His promise to them. The land of promise is a land of milk and honey. They are fully aware that God is the Giver.
James 1:17 "Every good gift and every perfect gift is from above, and cometh down from the Father of lights, with whom is no variableness, neither shadow of turning."
Verses 16-19: These 4 verses concluded Moses' explanation of the law's stipulations by calling for the total commitment by Israel to the Lord and His commands. These verses can be viewed as the formal ratification of the Sinaitic Covenant between the Lord and the second generation of Israel. In accepting the terms of this agreement, acknowledging that the Lord is their God, and promising wholehearted obedience plus a desire to listen to God's voice, the Israelites were assured that they were His people and the chosen over all other nations to receive His blessings and the calling to witness to His glory to all the world (see Exodus 19:5-6).
These verses provide the conclusion to the declaration of the law. (verses 17-19 relate to a part of the covenant renewal ceremony).
God obligated Himself to be Israel's God and to make her "His peculiar people", exalted "above all nations" (28:1; Exodus 19:5; Mal. 3:17). Her responsibility was to keep His commands. Generations of Israelites forfeited this right through disobedience and rebellion, but the Lord would raise up a generation of faithful Israelites, "a holy people" who would enjoy His grace in a golden age of blessing (Isaiah Chapters 60-62), the Millennium.
Deuteronomy 26:16 "This day the LORD thy God hath commanded thee to do these statutes and judgments: thou shalt therefore keep and do them with all thine heart, and with all thy soul."
"This day": I.e., the first day of the 11 th month of the 40th year (1:3). Note also, "this day" (in verses 17 and 18).
God would not accept them keeping the laws and statutes, just from obligation. They must want to do them in their hearts. The soul of man is what operates his free will. The heart of man is what he really is. When a person's heart is right, it will be his will to keep God's commandments.
Deuteronomy 26:17 "Thou hast avouched the LORD this day to be thy God, and to walk in his ways, and to keep his statutes, and his commandments, and his judgments, and to hearken unto his voice:"
Said, affirmed, protested, and in the most solemn manner declared, that the Lord was their God, and him only. And that they would have no other God, nor worship, serve, or obey any other. The Lord is the God of all mankind, as he is the Creator and Preserver of them. And was of the people of Israel in a peculiar manner, they being chosen, redeemed, and privileged by him above all others. And especially is of his elect in Christ among all nations, whom he has loved and set apart for himself. And determined to save; whom he has adopted and regenerated. He provides for them, protects and preserves them, gives them grace here and glory hereafter. He is their God in Christ, and by virtue of the covenant of his grace made with them in him. And is known by them to be so in the effectual calling by the application of covenant blessings to them. And which is certified to them by the Spirit of God, upon which they claim their interest in him, and make profession of him as their God.
"And to walk in his ways, and to keep his statutes and his commandments, and his judgments, and to hearken unto his voice": That is, this was then their resolution and determination, their protestation and declaration, to walk in all the ways of God. Both in private and in public, he directed unto. And to observe all his laws, ceremonial, moral, and judicial, which he had given them as the rule of their walk and behavior. And to regard whatsoever he should reveal by his prophets and ministers as his will. And a view of covenant interest in God lays all good men under the strongest obligation in the strength of divine grace to attend to his will. Nor can there be a greater motive to them than covenant love, grace, and mercy.
"Avouched" means answered. This means they have stated that the LORD was their God. They have agreed to walk in His ways, to keep His statutes, commandments, and judgements. They also, have agreed to listen carefully to His voice. God had spoken aloud to them, when He first stated the Ten Commandments to them. Now He speaks to them through Moses, or Joshua, or perhaps the high priest.
Deuteronomy 26:18 "And the LORD hath avouched thee this day to be his peculiar people, as he hath promised thee, and that [thou] shouldest keep all his commandments;"
Affirmed and declared them to be his special people, above all people on the face of the earth. And that they were looked upon and considered by him as his jewels, his peculiar treasure.
"As he hath promised thee": On condition of their obedience to him, as he did in (Exodus 19:5).
"And that thou shouldest keep all his commandments": At the same time declared this as his will, that they should observe all his precepts, to which they were laid under obligation by the special favor and peculiar privileges he bestowed upon them (Deut. 7:6). The Targums interpret both these verses of the people of Israel choosing and making the Lord their King, and of his being made King over them. And so it respects their peculiar form of civil government, being a theocracy. The Lord's people in Christ are a peculiar people; they are distinct from all people, and are peculiarly regarded by him. They are the objects of his peculiar love, and receive peculiar favors from him. And whom having chosen and redeemed, he calls by his special grace, and witnesses their special relation to him by his Spirit. Which grace obliges and excites them to a cheerful obedience to his commands.
God had separated them out to be His peculiar people. They were not to be like the rest of the world. They were to live by God's commandments. They were the only people who had God's law.
Leviticus 20:26 "And ye shall be holy unto me: for I the LORD [am] holy, and have severed you from [other] people, that ye should be mine."
1 Chronicles 17:22 "For thy people Israel didst thou make thine own people for ever; and thou, LORD, becamest their God."
Deuteronomy 26:19 "And to make thee high above all nations which he hath made, in praise, and in name, and in honor; and that thou mayest be a holy people unto the LORD thy God, as he hath spoken."
None of them having the Lord to be their God and King in such sense as Israel. Nor they his people in such a peculiar sense as they were. Nor having such laws and statutes as he had given to them. These things gave them a superiority over all other nations.
"Which he hath made, in praise, and in name, and in honor": That is, which nations he made praiseworthy, famous, and honorable, for their extent, wealth, riches, and number. And yet on the above accounts Israel was advanced higher than they.
"And that thou mayest be a holy people unto the Lord thy God, as he hath spoken": The end of the Lord in being their God, and making them his people, was not only to make them high above all others. But to make them more holy than others. To set them apart for himself, as a people sacred to his worship and service, as he had both determined and declared (Deut. 7:6).
No other nation had been so blessed. The LORD had actually been in their midst in the wilderness wanderings. No other nation had been entrusted with God's law.
Exodus 19:6 "And ye shall be unto me a kingdom of priests, and a holy nation. These [are] the words which thou shalt speak unto the children of Israel."
They were privileged above all other nations, because of God's great love for them.
Isaiah 62:12 "And they shall call them, The holy people, The redeemed of the LORD: and thou shalt be called, Sought out, A city not forsaken."
1 Peter 2:9 "But ye [are] a chosen generation, a royal priesthood, a holy nation, a peculiar people; that ye should show forth the praises of him who hath called you out of darkness into his marvelous light:"
Deuteronomy Chapter 26 Questions
1. Where would the basket of fruit be taken?
2. When was this to happen?
3. What is the person offering saying in doing this?
4. What did they profess to the priest?
5. What are they saying about the land in this act?
6. What does the priest do with the basket of fruit?
7. Who is the priest accepting it for?
8. In verse 5, they recognize _________ as their forefather.
9. Why had he gone to Egypt?
10. What happened, while Jacob and his family were in Egypt?
11. Why did the Egyptians treat them well at first?
12. How bad did it finally get in Egypt?
13. Did Pharaoh willingly let them go?
14. What happened to cause Pharaoh to let them go?
15. How long had God led them to their Promised land?
16. What were some of the things the LORD did for them along the way?
17. The worship, in verse 10, is what?
18. Who shares in the rejoicing?
19. When was the tithe paid?
21. What is the desire of this person?
22. Where is God's holy habitation?
24. God did not want them to keep the commandments from ___________, but they must want to do them in their _________.
25. What does "avouched" mean?
27. How long will Israel be God's people?
29. Why were they privileged above all other nations?
Verses 27:1 - 28:68: In these two chapters, Moses explained the curses and the blessings associated with the Sinaitic covenant. He first called to Israel to perform an elaborate ceremony to ratify the covenant when they entered the Land (27:1-26); carried out by Joshua (in Joshua 8:30-35). This was to remind the people that it was essential to obey the covenant and its laws. Then, Moses further explained the blessings for obedience and the curses for disobedience (28:1-68).
Verses 1-10: As soon as they were come into Canaan, they must set up a monument, on which they must write the words of this law. They must set up an altar. The word and prayer must go together. Though they might not, of their own heads, set up any altar besides that at the tabernacle; yet, by the appointment of God, they might upon special occasion. This altar must be made of unhewn stones, such as they found upon the field. Christ, our Altar, is a stone cut out of the mountain without hands, refused by the builders, as having no form or comeliness. But accepted of God the Father, and made the Head of the corner. In the Old Testament, the words of the law are written, with the curse annexed. Which would overcome us with horror, if we had not, in the New Testament, an altar erected close by, which gives consolation. Blessed be God, the printed copies of the Scriptures among us, do away the necessity of such methods as were presented to Israel. The end of the gospel ministry is, and the end of preachers ought to be, to make the word of God as plain as possible. Yet, unless the Spirit of God prosper such labors with Divine power, we shall not, even by these means, be made wise unto salvation. For this blessing, we should therefore daily and earnestly pray.
These verses begin the address of Moses; the blessings and curses extend through (28:68). In (27:1-26), the renewal of the covenant is commanded. This particular section (verses 1-10), relates to the writing of the law and the offering of sacrifices. "Plaster them with plaster" meant to coat the stones with lime or gypsum, in order to secure a surface on which the wording inscribed might be clearly legible. This practice was quite common in Egypt. "Not lift up any iron tool upon them": Since Israel did not have iron at an early time (1 Sam. 13:19-23). This prohibition perhaps was given so they would not show any dependence on Gentiles, a thing discouraged by the exclusive nature of the covenant relationship.
Verses 1-8: It was a practice in Egypt to write laws on "great stones" and plaster them with plaster". The phrase "all the words of this Law" refers to the Book of Deuteronomy as a whole. These written stones would commemorate the faithfulness of "the LORD God of thy fathers" (1:11, 21: 4:1; 6:3; 12:1; 27:3). The stones were to be "set up ... in Mount Ebal", at the base of which lay the city of Shechem, the place where the Lord first appeared to Abraham and where Abraham built his first altar to the Lord (Gen. 12:6-7).
Deuteronomy 27:1 "And Moses with the elders of Israel commanded the people, saying, Keep all the commandments which I command you this day."
The seventy elders, at the head of whom was Moses, which made the great Sanhedrin, or council of the nation. Moses having recited all the laws of God to the people, these joined with him in an exhortation to them to observe and obey them.
"Keep all the commandments which I command you this day": Not in his own name, as being the supreme legislator, but in the name of the Lord. Whom they had avouched to be their God and King, from whom he had received them.
This is not speaking of just the Ten Commandments, but of all the statutes and ordinances Moses gave.
Verses 2 and 4: "Plaster them with plaster": Upon arrival in the Land of Promise, under Joshua, large stone pillars were to be erected. Following the method used in Egypt, they were to be prepared for writing by whitewashing with plaster. When the law was written on the stones, the white background would make it clearly visible and easily read. These inscribed stones were to offer constant testimony to all people and coming generations of their relationship to God and His law (compare 31:26; Joshua chapters 24, 26 and 27).
Deuteronomy 27:2 And it shall be on the day when ye shall pass over Jordan unto the land which the LORD thy God giveth thee, that thou shalt set thee up great stones, and plaster them with plaster:
Not the precise day exactly, but about that time. A little after they passed that river, as soon as they conveniently could. For it was not till after Ai was destroyed that the following order was put in execution. Indeed, as soon as they passed over Jordan, they were ordered to take twelve stones, and did. But then they were set up in a different place, and for a different purpose (see Joshua 4:3).
"Unto the land which the Lord thy God giveth thee, that thou shalt set thee up great stones": Not in Jordan, as Jarchi, but on Mount Ebal (Deut. 27:4). Nor had the stones set up in Jordan any such inscription as what is here ordered to be set on these.
"And plaster them with plaster": That so words might be written upon them, and be more conspicuous, and more easily read.
The word "great" describing the stones, is probably an understatement. It is possible that there were many stones, rather than just one huge stone. To have all of these laws and statutes written, would take quite large area. The plastering them with plaster makes a smooth place to write upon.
Deuteronomy 27:3 "And thou shalt write upon them all the words of this law, when thou art passed over, that thou mayest go in unto the land which the LORD thy God giveth thee, a land that floweth with milk and honey; as the LORD God of thy fathers hath promised thee."
Not the whole book of Deuteronomy, as some think. At least not the historical part of it, only what concerns the laws of God. And it may be only a summary or abstract of them, and perhaps only the Ten Commandments. Josephus is of opinion that the blessings and the curses after recited were what were written on them.
"When thou art passed over": That is, the river Jordan.
"That thou mayest go in unto the land which the Lord thy God giveth thee, a land flowing with milk and honey": This account of the land of Canaan is so frequently observed, to imprint upon their minds a sense of the great goodness of God in giving them such a fruitful country. And to point out to them the obligation they lay under to observe the laws of God ordered to be written on plastered stones, as soon as they came into it.
The only civil law these people will have to go by, is the law God had given them. It would be necessary to have them written down, so there will be no confusion about the laws. They will have to set up a government, but it will not be like the lands around them, which have earthly kings. Their only King is the LORD. All spiritual matters were carried to the priests for settlement. Civil laws would be decided by judges appointed for this purpose.
Deuteronomy 27:4 "Therefore it shall be when ye be gone over Jordan, [that] ye shall set up these stones, which I command you this day, in mount Ebal, and thou shalt plaster them with plaster."
"Mount Ebal": A mountain in the center of the Promised Land, just to the north of the city of Shechem. It was at Shechem that the Lord first appeared to Abraham in the land and where Abraham built his first altar to the Lord (Gen. 12:6-7). This mountain, where the stone pillars with the law and the altar (verse 5), were built, was the place where the curses were to be read (verse 13).
The Samaritan Pentateuch has Gerizim, instead of Ebal. The two mountains were across from each other. From Ebal, the law of Moses was recorded, and read by Joshua to the people. Joshua will have to see to all of this, because Moses will not cross over Jordan with them.
Verses 5-7: "Build an altar": In addition to setting up the stones, the Israelites were to build an altar of uncut stones. On this altar the offerings were to be brought to the Lord, and together the people would rejoice in God's presence. This is what was done when the covenantal relationship was established at Mt. Sinai (Exodus 24:1-8). The burnt offerings, completely consumed, represented complete devotion to God; the peace offering expressed thanks to Him.
Deuteronomy 27:5 "And there shalt thou build an altar unto the LORD thy God, an altar of stones: thou shalt not lift up [any] iron [tool] upon them."
On the same mountain, though not of the same stones. Jarchi's note is, "after that (the setting up of the plastered stones), thou shalt bring from thence (from Jordan), others, and build of them an altar on Mount Ebal." But Josephus places this altar not on Mount Ebal, but between that and Gerizim. This altar, he says, was ordered to be built towards the rising sun, not far from the city of Shechem. Between two mountains, Gerizim and Ebal. But the text is express, that it was to be built where the stones were set up, which was on Mount Ebal. And there it was built (Joshua 8:30). An altar of stones; of whole stones, as in (Deut. 27:6). Not broken, nor hewed, but rough as they were when taken out of the quarry.
"Thou shalt not lift up any iron tool upon them": To hew them, and make them smooth (see notes on Exodus 20:25).
Exodus 20:25 "And if thou wilt make me an altar of stone, thou shalt not build it of hewn stone: for if thou lift up thy tool upon it, thou hast polluted it."
These stones are carefully chosen and fit together without any chisel being upon them. We find in the following Scripture, the fulfillment of this request.
Joshua 8:30 "Then Joshua built an altar unto the LORD God of Israel in mount Ebal,"
Deuteronomy 27:6 "Thou shalt build the altar of the LORD thy God of whole stones: and thou shalt offer burnt offerings thereon unto the LORD thy God:"
And of such Joshua did build it (Joshua 8:31).
"And thou shalt offer burnt offerings thereon unto the Lord thy God": And very likely sin offerings too. For these frequently went together, the one to make atonement for sin, and the other as a gift, and by way of thankfulness for the acceptance of the former. And both typical of Christ, the true sacrifice, and the antitype of all the legal sacrifices.
Deuteronomy 27:7 "And thou shalt offer peace offerings, and shalt eat there, and rejoice before the LORD thy God."
Part of which belonged to God, which was burnt on the altar, and another part to the priest that offered them. And the rest to the owner that brought them, which he eats of with his friends. So it follows:
"And shall eat there, and rejoice before the Lord thy God": Now this altar, where these sacrifices were offered, was on the very spot where the stones were on which the law was written. And may point at the gracious provision God has made for the redemption of his people from the curse of it by Christ. Who became a substitute for them in their legal place and stead. The altar being of rough unhewn stones was a type of him in his human nature, who is the stone in the vision cut out of the mountain without hands. And being unpolished may denote the meanness of his outward appearance, on account of which he was rejected by the Jewish builders. And no iron tool being to be lifted up on them, may signify that nothing of man's is to be added to the sacrifice and satisfaction of Christ, and salvation by him. And this being in Ebal, where the curses were pronounced, shows that Christ, by the offering up of himself for the sins of his people, has made atonement for them. And thereby has delivered them from the curse of the law, being made a curse for them. All which is matter of joy and gladness to them.
The following Scripture shows where Joshua did the very thing Moses had commanded them to do.
Joshua 8:31 "As Moses the servant of the LORD commanded the children of Israel, as it is written in the book of the law of Moses, an altar of whole stones, over which no man hath lift up [any] iron: and they offered thereon burnt offerings unto the LORD, and sacrificed peace offerings."
The burnt offerings and the peace offering established the covenant between God and His people in their new land. They ate in celebration of their covenant.
Deuteronomy 27:8 "And thou shalt write upon the stones all the words of this law very plainly."
The Ten Commandments. All else in the Law of Moses is but an application of the Decalogue to a particular people under particular circumstances (see notes on Joshua chapter 3, and Joshua 8:32, for more upon the relation of the ten commandments to the conquest of Canaan).
"Very plainly": See (Deut. 1:5). Rashi says, "In seventy (i.e., in all) languages." There is also an idea in the Talmud that when spoken from Sinai, the Law was spoken (or heard), in all languages at the same time. It is a strange refraction of the truth indicated at Pentecost, when the Holy Spirit was given. Men spake in every tongue the wonderful works of God. The foundation of Jerusalem has effects exactly opposite to the foundation of Babylon (Gen. chapter 11).
The main reason for the setting up of the stones with the law written on it, was so the people could know the law themselves. The word "plainly" is added to the writing this time. For people not conducting worship, it might be difficult to understand, if it were not written plainly.
Deuteronomy 27:9 "And Moses and the priests the Levites spake unto all Israel, saying, Take heed, and hearken, O Israel; this day thou art become the people of the LORD thy God."
The priests who were Levites, as all the priests that were lawful ones were. And there were none but such at this time, who were. Eleazar and Ithamar, and their sons; these joined with Moses in the following exhortations to the people of Israel. As being particularly concerned in instructing them in the knowledge of the laws, and in seeing them put in execution.
"Saying, take heed, and hearken, O Israel": To what was about to be said unto them, as well as to what had been said.
"This day thou art become the people of the Lord thy God": They were his people before; he had chosen them to be his special people above all others. He had redeemed them out of Egypt; he had led them through the wilderness, and provided for them and protected them there. And had given them laws and statutes to observe to walk in. All which showed them to be his peculiar people. But now in a very formal and solemn manner they were avouched and declared by him to be his people. And they had solemnly avouched and declared that he was their God and King. And every day, according to Jarchi, was to be considered as this day, as if it was the day of entering into covenant with him.
As we said, the sacrifices at the altar established the covenant relationship with God and His people in their land of promise. The day spoken of, is after they have crossed Jordan and fulfilled building the altar.
Deuteronomy 27:10 "Thou shalt therefore obey the voice of the LORD thy God, and do his commandments and his statutes, which I command thee this day."
In whatsoever he directs in his word, and by his prophets. And especially by his Son, eminently called the Word of the Lord.
"And do his commandments and his statutes, which I command thee this day": See notes on (Deut. 27:1).
The LORD has given them their land of promise. What is their obligation in this?
Deuteronomy 10:12-13 "And now, Israel, what doth the LORD thy God require of thee, but to fear the LORD thy God, to walk in all his ways, and to love him, and to serve the LORD thy God with all thy heart and with all thy soul," "To keep the commandments of the LORD, and his statutes, which I command thee this day for thy good?"
Verses 11-26: These verses deal with the blessings and curses that were pronounced at a ceremony of covenant renewal. Six tribes stood on "Gerizim" and six on "Ebal", with the Levites" in the valley between. The Levites spoke the 12 curses and, after each one, all the people responded with "Amen". Amen is the customary formula of assent (Num. 5:22; 1 Kings 1:36; Neh. 5:13; 8:6; Psalm 72:19; Jer. 28:6). By affirming "Amen", the representatives were agreeing to a self-malediction, calling a curse upon themselves and their tribe if they offended in reference to the particular law that was implied in the formula. This list of curses consists of a prohibition if images (verse 15), four breaches of filial or social duty (verses 16-19), four cases of sexual irregularity (verses 20-23), two cases of bodily injury (verses 24-25), and a concluding comprehensive demand that "this law" should be kept.
The six tribes appointed for blessing, were all children of the free women, for to such the promise belongs (Gal. 4:31). Levi is here among the rest. Ministers should apply to themselves the blessing and curse they preach to others, and by faith set their own "Amen" to it. And they must not only allure people to their duty with the promises of a blessing, but awe them with the threatenings of a curse, by declaring that a curse would be upon those who do such things. To each of the curses the people were to say, "Amen". It professed their faith, that these, and the like curses, were real declarations of the wrath of God against the ungodliness and unrighteousness of men, not one jot of which shall fall to the ground. It was acknowledging the equity of these curses. Those who do such things deserve to fall, and lie under the curse. Lest those who were guilty of other sins, not here mentioned, should think themselves safe from the curse, the last reaches all. Not only those who do the evil which the law forbids, but those also who omit the good which the law requires. Without the atoning blood of Christ, sinners can neither have communion with a holy God, nor do anything acceptable to him. His righteous law condemns every one who, at any time, or in any thing, transgresses it. Under its awful curse, we remain as transgressors, until the redemption of Christ is applied to our hearts. Wherever the grace of God brings salvation, it teaches the believer to deny ungodliness and worldly lusts. To live soberly, righteously, and godly in this present world. Consenting to, and delighting in the words of God's law, after the inward man. In this holy walk, true peace and solid joy are to be found.
Verses 11-13: Moses divided the 12 tribes in half and had them stand respectively on "Mount Gerizim" and "Mount Ebal". Those on Gerizim read the blessings of the law, and those on Ebal read the curses. These two mountains are in such proximity that they form an acoustical environment perfect for a communal reading such as this (11:29).
Deuteronomy 27:11 "And Moses charged the people the same day, saying,"
That he gave the above orders to set up stones, and plaster them, and write the law on them. And build an altar in the same place, and offer sacrifices when come into the land of Canaan.
The "charge" in the verse above, is like a proclamation.
Verses 12-13: These ... these": The 12 tribes were divided into two groups of 6 each. The tribe of Levi was to participate in the first group. The tribes of Manasseh and Ephraim were together as the tribe of Joseph.
The meaning of this moment was visually reinforced by the location. "Mount Gerizim" is usually green with the growth of plants, trees and grasses. "Mount Ebal" typically looks barren. To read the blessings from the green mountain and cursings from the barren hillside would have deeply impressed upon the people that everyone has the opportunity to choose between life and death, and they should choose life.
Deuteronomy 27:12 "These shall stand upon mount Gerizim to bless the people, when ye are come over Jordan; Simeon, and Levi, and Judah, and Issachar, and Joseph, and Benjamin:"
"Mount Gerizim": This was the mountain just to the south of Mt. Ebal with the city of Shechem in the valley between, from which the blessings were to be read. Perhaps the actual arrangement provided that the priest stood by the ark of the covenant, in the valley between the two mountains, with 6 tribes located northward toward Mt. Ebal and 6 southward toward Mt. Gerizim. The priest and Levites read the curse and blessings with the people responding with the "Amen" of affirmation.
"To Bless": The blessings that were to be recited from Mt. Gerizim were not recorded in this passage, no doubt omitted here to stress that Israel did not prove themselves obedient to the covenant and, therefore, did not enjoy the blessings.
It appears that Moses set 6 tribes, that are mentioned above, on Mount Gerizim to bless the people. These tribes were all descended from the two wives of Jacob. The following tribes were placed on Mount Ebal to speak curses. They were descended from the maids, except for Reuben and Zebulun, who were descended from Leah.
Deuteronomy 27:13 "And these shall stand upon mount Ebal to curse; Reuben, Gad, and Asher, and Zebulun, Dan, and Naphtali."
Which was dry and rocky, and barren. And like the earth, that bears briers and thorns, is rejected and nigh unto cursing. And so, a proper place to curse, and a fit emblem of those to be cursed (see Heb. 6:8).
"Reuben, Gad, and Asher, and Zebulun, Dan, and Naphtali": Four of these appointed for cursing were the children of the handmaids, Gad, Asher, Dan, and Naphtali. And since two were wanting, as Aben Ezra observes. And the sons of Leah were many, the oldest and the youngest were taken. Reuben, who had defiled his father's bed, and exposed himself to the curse of the law, and Zebulun, the last and youngest of Leah's sons (see Gal. 3:10).
This really was a symbolic showing of how the blessings would come, if they obeyed God; and just as surely the curses would come, if they disobeyed God.
Verses 14-26: Note that the people of Israel needed to "say "Amen" to the 12 curses, but there is no record that the same was true of the blessings. Affirming blessings is easy; God wanted His people to agree with the curses so that the seriousness of sin's consequences would resister in their hearts (Dan. 9:11).
Deuteronomy 27:14 "And the Levites shall speak, and say unto all the men of Israel with a loud voice,"
Rather, "answer and say". Not the whole tribe of Levi, for that stood on Mount Gerizim to bless, (Deut. 27:12). But the priests of that tribe who were placed in the valley, between the two mountains, and pronounced both the blessings and the curses in the hearing of all the tribes of Israel. To which they were to answer "Amen"; and that they might plainly hear, they expressed their words:
"With a loud voice": Clearly and distinctly, as follows.
The Levites were the protectors of the law. They were the spiritual leaders of the people. This was speaking of more than just the high priest and the priests.
Verses 15-26: Twelve offenses serve as examples of the kind of iniquities that made one subject to the curse. These offenses might have been chosen because they are representative of sins that might escape detection and so remain secret (verses 15, 24).
Deuteronomy 27:15 "Cursed [be] the man that maketh [any] graven or molten image, an abomination unto the LORD, the work of the hands of the craftsman, and putteth [it] in [a] secret [place]. And all the people shall answer and say, Amen."
"Man that maketh ... molten image": The first curse concerned idolatry, the breaking of the first and second commandments (5:7-10).
"Amen": To each curse all the people responded, "Amen". The word means "so be it". The people thereby indicated their understanding and agreement with the statement made.
These curses are spoken of breaking the law of God. They just go into specifics. The worst offence that can be committed is against God. These sins are covered in the first of the Ten Commandments. "Amen" means so be it. This would be saying that they agreed to the curse spoken, if they committed this sin.
Deuteronomy 27:16 "Cursed [be] he that setteth light by his father or his mother. And all the people shall say, Amen."
"Setteth light by his father or his mother": The dishonoring of parents was the breaking of the fifth commandment (5:16).
Set light by their father and mother shows they have no respect for them. It means they have a low opinion of them. Your father and mother are the instruments God used to bring you life, if for no other reason than that, you should honor them.
Deuteronomy 27:17 "Cursed [be] he that removeth his neighbor's landmark. And all the people shall say, Amen."
"Landmark" See note on 19:14. Removes it backward, and steals ground, as Jarchi explains it. This is commonly done secretly (see Deut. 19:14).
"And all the people shall say Amen": See notes on (Deut. 27:15; 7:16).
The only reason a person would remove a landmark, would be to steal the land. Again, this is covered in thou shalt not steal, and also in thou shalt not covet anything that belongs to thy neighbor.
Deuteronomy 27:18 "Cursed [be] he that maketh the blind to wander out of the way. And all the people shall say, Amen."
"Maketh the blind to wander": This refers to abusing a blind man.
There is a physically blind person, and there is a spiritually blind person. To cause either one of them to go out of the way, would be very cruel. In fact, from the spiritual standpoint, we should lead them to the Light.
Deuteronomy 27:19 "Cursed [be] he that perverteth the judgment of the stranger, fatherless, and widow. And all the people shall say, Amen."
"Perverteth the judgment of the stranger": The taking advantage of those members of society who could be easily abused.
This is speaking of someone influencing the judgement against another for personal gain. It would be especially bad to take advantage of the widow, the fatherless, or the stranger.
Deuteronomy 27:20 "Cursed [be] he that lieth with his father's wife; because he uncovereth his father's skirt. And all the people shall say, Amen."
"Lieth with his father's wife": Incest (see note on 22:30).
Not only would he sin against his mother, or stepmother in this, but would bring shame upon his father as well. This would also, defame the holiness of the Father in heaven.
Deuteronomy 27:21 "Cursed [be] he that lieth with any manner of beast. And all the people shall say, Amen."
"Lieth with any manner of beast": Bestiality (see Exodus 22:19; Lev. 18:23; 20:15-16).
Many of the satanic cults today are committing this very sin. Bestiality many believe, is what started the A.I.D.S. epidemic. We see from this, anyone involved in such ungodly practice is cursed of God.
Deuteronomy 27:22 "Cursed [be] he that lieth with his sister, the daughter of his father, or the daughter of his mother. And all the people shall say, Amen."
"Lieth with his sister": The committing of incest with either a full sister or a half-sister.
This covers the terrible sin of incest in our society today. Lot and his two daughters practiced incest. The Moabites and Ammonites that came from that union were evil. They were the enemies of Israel (God's chosen).
Deuteronomy 27:23 "Cursed [be] he that lieth with his mother in law. And all the people shall say, Amen."
"Lieth with his mother-in-law" (see Lev 18:17; 20:14).
This would shame his wife, as well as being evil in the sight of God.
Deuteronomy 27:24 "Cursed [be] he that smiteth his neighbor secretly. And all the people shall say, Amen."
"Smiteth his neighbor secretly": A secret attempt to murder a neighbor.
Jesus said, "Thou shalt love thy neighbor as thyself."
Deuteronomy 27:25 "Cursed [be] he that taketh reward to slay an innocent person. And all the people shall say, Amen."
"That taketh reward": This relates to a paid assassin.
The man that did such a thing would be a murderer. The one who hired him would be a murderer too. The slang name people call them today is (hit man). This is premeditated murder.
Deuteronomy 27:26 "Cursed [be] he that confirmeth not [all] the words of this law to do them. And all the people shall say, Amen."
"He that confirmeth not all the words of this law": The final curse covered all the rest of God's commandments enunciated by Moses on the plains of Moab (compare Gal. 3:10). Total obedience is demanded by the law and required by God. Only the Lord Jesus Christ accomplished this (2 Cor. 5:21).
"Amen": All the people agreed to be obedient (compare Exodus 24:1-8), a promise they would soon violate.
The Ten Commandments are actually the basis for the first eleven of these warnings. The one above is grouping them together, and giving one final warning that God's commandments and laws must be kept.
Deuteronomy Chapter 27 Questions
1. Is this just the ten commandments that Moses is speaking of in verse 1?
2. Why must they be great stones?
3. Why must they be plastered?
4. What are they to write on them?
5. What was the only civil law these people had?
6. Their only King is the _________.
7. All spiritual matters were carried to the ___________.
8. Civil laws would be decided by _________.
9. Where were they to set up the stones?
10. Where was Mount Gerizim located?
11. Who read the law to the people?
12. What was one restriction to building the altar of stones?
13. Who built the altar?
14. What should they do, when the altar is finished?
15. Thou shalt write upon the stones all the Words of this law _______ ___________.
16. What does "charge" mean?
17. What tribes were represented on Mount Gerizim?
18. Who were these tribes descended from?
19. What tribes were represented on Mount Ebal?
20. Who speaks between the mountains?
21. What does "Amen" mean?
22. To set light by their father and mother shows they have no ____________ for them.
23. What two kinds of blindness are there?
24. Verse 20 is speaking of a sin against whom?
25. What terrible sin is mentioned in verse 21.
26. Who had sons by their father, and were examples of incest?
27. To take money to kill someone, is ________________ ___________.
28. What is the basis for these statements Moses made here?
29. Verse 26 is doing what?
Verses 1-68: This portion includes the blessings and curses pronounced in Moab. This is done in the standard Near Eastern treaty pattern following the completion of the treaty stipulation (verses 5-26). The blessings are (in verses 1-14), whereas the curses comprise (verses 15-68). This is probably due to human nature. The threat of a severe judgment on the covenant-breaker seems to act as a stronger stimulus to correct behavior than any promise of blessing.
In his responsibility as leader and mediator, Moses had previously told the people the promise of God's blessing and the warning that they should not run to other gods when the covenant was given at Sinai (Exodus 23:20-33). After their rebellion against that covenant, Moses warned them (Lev. Chapter 26), of the divine judgment that would come if they disobeyed. Here, Moses gives an exhortation based upon the blessings and the curses of the covenant (see Lev. 26:1-45). The blessings and the curses in this chapter follow the same structure. First, Moses clearly explained that the quality of Israel's future experience would come on the basis of obedience or disobedience to God (28:1-2, 15). Second, the actual blessings and curses were succinctly stated (28:3-6, 16-19). Third, Moses gave a sermonic elaboration of the basic blessings and curses (28:7-14, 20-68). Just as the curses were given more prominence in the ceremony of (27:11-26), so the curses incurred by disobedience to the covenant were much more fully developed here. The perspective of Moses was that Israel would not prove faithful to the covenant (31:16-18, 27), and so would not enjoy the blessings of the covenant; therefore, the curses received much more attention.
Verses 1-14: This chapter is a very large exposition of two words, the blessing and the curse. They are real things and have real effects. The blessings are here put before the curses. God is slow to anger, but swift to show mercy. It is his delight to bless. It is better that we should be drawn to what is good by a child-like hope of God's favor, than that we be frightened to it by a slavish fear of his wrath. The blessing is promised, upon condition that they diligently hearken to the voice of God. Let them keep up religion, the form and power of it, in their families and nation, then the providence of God would prosper all their outward concerns.
See (Joshua 21:45; 23:14-15; 1 Kings 8:56), for blessing fulfillment.
Verses 1-2: "Hearken diligently unto the voice of the LORD thy God": "Diligently obey" stressed the need for complete obedience on the part of Israel. The people could not legally or personally merit God's goodness and blessing, but their constant desire to obey, worship and maintain a right relation to Him was evidence of their true faith in and love for Him (compare 6:5). It was also evidence of God's gracious work in their hearts.
Deuteronomy 28:1 "And it shall come to pass, if thou shalt hearken diligently unto the voice of the LORD thy God, to observe [and] to do all his commandments which I command thee this day, that the LORD thy God will set thee on high above all nations of the earth:"
"High above all nations": If Israel obeyed the Lord, ultimate blessing would be given in the form of preeminence above all the nations of the world (see 26:19). The indispensable condition for obtaining this blessing was salvation, resulting in obedience to the Lord, in the form of keeping His commandments. This blessing will ultimately come to pass in the millennial kingdom, particularly designed to exalt Israel's King, the Messiah, and His nation (see Zech. 13:1 - 14:21; Rom. 11:25-27).
Being shown the ways of righteousness and then choosing those ways would set Israel apart from "all nations of the earth" (Exodus 15:26). Israel's responsibility was to magnify the character of God as a light to the Gentiles (Isa. 49:6). God always intended for salvation to extend to the ends of the earth.
In the last lesson, we got into the curses, if they did not keep the commandments of God. Now, we see the abundant blessings spoken on them, if they do keep the commandments. The wonderful blessings poured out upon them are conditional. They will receive the blessings, if they keep God's commandment, and if they earnestly listen and heed God's Word.
Verses 2-14: Israel would experience blessings in three areas if they would "keep the commandments of the LORD ... and walk in His ways":
(1) Military success and financial prosperity;
(2) Prosperity in farming and family life;
(3) As a testimony to "all people of the earth".
Deuteronomy 28:2 "And all these blessings shall come on thee, and overtake thee, if thou shalt hearken unto the voice of the LORD thy God."
After mentioned, which should come upon them from God from heaven. By the direction of his providence, and that freely and plentifully. And beyond their expectations and deserts, and continue with them.
"If thou shall hearken to the voice of the Lord thy God": Obedience to the law being the condition of their coming and continuance. For only temporal blessings in the land of Canaan are here intended, as follow.
"Hearken" is more than just casually listening. It means to hear intelligently. The voice of the LORD thy God is the spoken Word.
Verses 3-6: "Blessed": These beatitudes summarize the various spheres where the blessing of God would extend to Israel's life. God's favor is also intended to permeate all their endeavors as emphasized further in the expanded summary in (28:7-14), on the condition of obedience (verses 1-2, 9, 13-14). They will know victory, prosperity, purity, respect, abundance, and dominance, comprehensive blessing.
These verses contain six blessings that extend to every sphere of life.
Deuteronomy 28:3 "Blessed [shalt] thou [be] in the city, and blessed [shalt] thou [be] in the field."
Not only in the city of Jerusalem, where the temple would be built, and there be blessed with the service, worship, and ordinances of God, but in all other cities of the land. Where they should dwell in title, large, and spacious houses, and their cities should be walled and fenced, and be very populous. Yet should enjoy health, and have plenty of all sorts of provisions brought unto them, as well as prosper in all kinds of merchandise there, as Aben Ezra notes.
"And blessed shalt thou be in the field": In the country villages, and in all rural employments, in sowing and planting, as the same writer observes. In all kinds of husbandry, and in the culture of the fields for corn, and of vineyards and oliveyards. All should prosper and succeed, and bring forth fruit abundantly.
This just says that wherever you are, if you are obedient to God, God can pour His blessing out on you in the field or in town. He is "omnipresent" (everywhere all the time).
Deuteronomy 28:4 "Blessed [shall be] the fruit of thy body, and the fruit of thy ground, and the fruit of thy cattle, the increase of thy kine, and the flocks of thy sheep."
Their children, of which they should have many, and these live. Be healthful, thrive, and arrive to manhood, and increase and perpetuate their families. Grotius thinks this was eminently fulfilled in Mary, the mother of our Lord (see Luke 1:42).
"And the fruit of thy ground": Of their gardens, orchards, and fields. Grass for the cattle, and the wheat, barley, vines, figs, pomegranates, olives, and dates for the use of men.
"And the fruit of thy cattle": Which being distinguished from oxen and sheep in the following clause, must be understood of camels and asses, which were used for the carriage both of persons and burdens, and were very serviceable. And were a considerable part of their substance in those countries (see Job 1:3).
"The increase of thy kine, and the flocks of thy sheep": Of their cows and oxen, and of their sheep and goats, which were very increasing creatures. And in the increase of which much of their outward happiness lay (see Psalm 144:13).
The Israelites thought it a great blessing to have children. The fruit of thy body is speaking of just that. This promises their children will come into this world with no defects. It is also saying their blessings will be on their children as well. The land will not withhold from them. If they keep God's commandments, it will not be cursed for them. It will produce abundantly. Their animals will produce greatly as well. They will be healthy animals too.
Deuteronomy 28:5 "Blessed [shall be] thy basket and thy store."
Which the Targums of Jonathan and Jerusalem restrain to the basket of firstfruits, and the cake of the first of their dough. But it intends any and every vessel in which they put their provisions for present use. And that that should never be empty of them, and they should always have a sufficiency.
"And thy store": What remained, and was laid up in their barns, cellars, and storehouses, for future use, or in proper places for seed.
This is just saying, they will have an abundance of food. The basket, we remember, is what they brought the fruit in.
Deuteronomy 28:6 "Blessed [shalt] thou [be] when thou comest in, and blessed [shalt] thou [be] when thou goest out."
"Comest in ... goest out": An idiomatic way of referring to the normal everyday activities of life (see 31:2). This is a fitting conclusion to the "blessings and curses" (verse 19), since it sums up everything.
Every moment of the day, going and coming, will be blessed.
Deuteronomy 28:7 "The LORD shall cause thine enemies that rise up against thee to be smitten before thy face: they shall come out against thee one way, and flee before thee seven ways."
As the Philistines, Moabites, Syrians, Edomites, and Ammonites were, especially in the times of David.
"They shall come out against thee one way": In a body, all together, in large numbers, marching in great order, to give them battle.
"And flee before thee seven ways": Be entirely routed, and flee some one way, and some another, even every way they could take to make their escape. The phrase is expressive of an entire victory, and of a complete rout and dispersion of an enemy.
God will fight for them. Though the enemy come against them, they will turn in fear and run away, when they see that God is protecting them.
Deuteronomy 28:8 "The LORD shall command the blessing upon thee in thy storehouses, and in all that thou settest thine hand unto; and he shall bless thee in the land which the LORD thy God giveth thee."
Barns, granaries, and cellar, where their corn, wine, and oil, were laid up. By preserving the corn from being devoured by vermin, and the casks of wine and oil from bursting and running out.
"And in all thou settest thine hand unto": In all their manufactures, occupations, and trades, in which they were employed. And in the culture of their vines, olives, and other fruit trees.
"And he shall bless thee in the land which the Lord thy God giveth thee": With health and long life in it. And with an abundance of all good things, it being a land flowing with milk and honey.
This is just saying, their storehouses will be full to overflowing. There will be no need in the land. Everything they do will be blessed of God.
Deuteronomy 28:9 "The LORD shall establish thee a holy people unto himself, as he hath sworn unto thee, if thou shalt keep the commandments of the LORD thy God, and walk in his ways."
Having separated them from all others, for his service, honor, and glory, should continue them as such, and settle them in the land, and confirm all their privileges, natural, civil, and religious. The Targum of Jonathan is, "the Word of the Lord shall establish thee." He that brought them out of Egypt, through the Red sea and wilderness, to the land of Canaan.
"As he hath sworn unto thee": And to their fathers (see Deut. 7:12).
"If thou shall keep the commandments of the Lord thy God, and walk in his ways": By which tenure they held the land of Canaan, and their settlement and continuance in it. And enjoyment of all the good things thereof (see Isa. 1:19).
One of the main reasons for keeping His commandments, is to be like Him. He tells them just what to do in the following Scripture.
Leviticus 20:26 "And ye shall be holy unto me: for I the LORD [am] holy, and have severed you from [other] people, that ye should be mine."
Deuteronomy 28:10 "And all people of the earth shall see that thou art called by the name of the LORD; and they shall be afraid of thee."
"Called by the name of the LORD": Israel's obedience and blessing would cause all the people of the earth to fear Israel because they were clearly the people of God. This was God's intention for them all along, to be a witness to the nations of the one true and living God and draw the Gentiles out of idol worship. They will be that witness nation in the last days (see Rev. 7:4-10; 14:1), and in the kingdom (see Zech. 8:1-12).
We have discussed this before. They are actually afraid of the LORD of Israel, which in turn makes them afraid of Israel. The people of the earth would realize that the LORD is Israel's protection. To come against Israel, would be very foolish.
Deuteronomy 28:11 "And the LORD shall make thee plenteous in goods, in the fruit of thy body, and in the fruit of thy cattle, and in the fruit of thy ground, in the land which the LORD sware unto thy fathers to give thee."
In all temporal good things, give them an affluence of them, even all things richly to enjoy. The Targum of Jonathan is, "the Word of the Lord shall, etc."
"In the fruit of thy body, and in the fruit of thy cattle, and in the fruit of thy ground": Increase their children, cattle, and substance, as before (Deut. 28:4).
"In the land which the Lord sware unto thy fathers to give thee": The land of Canaan, often thus described.
This is saying again that everything will be in abundance to them, when they occupy the land of promise. Of course, it depends on their faithfulness to God.
Deuteronomy 28:12 "The LORD shall open unto thee his good treasure, the heaven to give the rain unto thy land in his season, and to bless all the work of thine hand: and thou shalt lend unto many nations, and thou shalt not borrow."
The Lord has his treasures of snow and of hail, and of wind (Job 38:22). But here his good treasure, as appears by what follows, is his treasure of rain. In the Targum of Jonathan, it is said, there are four keys in the hand of the Lord of the whole world, which he does not deliver into the hands of any prince. The "keys of life, and of the grave, and of food, and of rain".
"The heaven, to give the rain unto thy land in its season": That is, he will open the heaven, where his good treasure of rain is laid up, and bring it forth or, the land of Canaan for the enriching of it. Or will open the windows thereof, and pour down the blessing (see Mal. 3:10). And that at the proper time, both in autumn and spring, the one is called the former, and the other the latter rain. The one was in Marchesvan, or October, and the other in Nisan, or March, as the Targum of Jonathan. The former rain for the fitting the earth for seed, or for watering it when sown, and the latter for the plumping of it before harvest.
"And to bless all the work of thine hand": In agriculture, for without the blessing of rain, all the labor of the husbandman would be too little purpose.
"And thou shall lend unto many nations, and thou shall not borrow" (see notes on Deut. 15:16). The connection of these words with what goes before may lead to observe this sense of them, that they should furnish other countries with corn, and not need any of theirs (see Ezek. 27:17).
They will have such an abundance they will have much to sell, and they will become rich. They will not need to borrow. They will have extra to loan other nations. Notice it is God who controls the rain.
Deuteronomy 28:13 "And the LORD shall make thee the head, and not the tail; and thou shalt be above only, and thou shalt not be beneath; if that thou hearken unto the commandments of the LORD thy God, which I command thee this day, to observe and to do [them]:"
"The head, and not the tail": Israel was to be the leader over the other nations ("the head"), and not to be in subjection to another nation ("the tail").
This is saying, with the help of God they will be superior to other nations. They had known what it meant to be the tail, when they were slaves in Egypt. Now they will be the master (head).
Deuteronomy 28:14 "And thou shalt not go aside from any of the words which I command thee this day, [to] the right hand, or [to] the left, to go after other gods to serve them."
Depart from them as a rule to walk by. Turn out from them as a path to walk in, neglect and disobey them, and go into practices contrary to them. Turning;
"To the right hand or to the left, to go after other gods to serve them": Which to do was to break the first and principal table of the law, that which nothing was more abominable and provoking to God.
In the book of Hosea, we saw that God thought of them as His wife. He does not want His wife to be unfaithful to Him. They must stay in the path of light, that He has placed before them. They must keep their eyes on the LORD. They must not look from side to side. To go to other gods, is committing spiritual adultery. God will not tolerate that. They must remain faithful to God, to be blessed.
Verses 15-68: The curses are outlined as God warned His people of the price of the absence of love for Him and disobedience.
Verses 15-44 If we do not keep God's commandments, we not only come short of the blessing promised, but we lay ourselves under the curse, which includes all misery, as the blessing all happiness. Observe the justice of this curse. It is not a curse that is causeless, or for some light cause. The extent and power of this curse. Wherever the sinner goes, the curse of God follows; wherever he is, it rests upon him. Whatever he has is under a curse. All his enjoyments are made bitter; he cannot take any true comfort in them, for the wrath of God mixes itself with them. Many judgments are here stated, which would be the fruits of the curse, and with which God would punish the people of the Jews, for their apostasy and disobedience. We may observe the fulfilling of these threatenings in their present state. To complete their misery, it is threatened that by these troubles they should be bereaved of all comfort and hope, and left to utter despair. Those who walk by sight, and not by faith, are in danger of losing reason itself, when everything about them looks frightful.
Verses 15-19: The pattern of these verses ("But ... cursed") is to prophesy the negatives of the positive blessings of (28:2-14). All that was promised for good in the first list now becomes a threat in the second list (Joshua 23:15; Mal. 2:2).
Deuteronomy 28:15 "But it shall come to pass, if thou wilt not hearken unto the voice of the LORD thy God, to observe to do all his commandments and his statutes which I command thee this day; that all these curses shall come upon thee, and overtake thee:"
As directed, exhorted, and encouraged to (Deut. 28:1).
"To observe to do all his commandments and his statutes, which I command thee this day": Both moral and ceremonial.
"That all these curses shall come upon thee": From the hand of God, certainly, suddenly, and unawares. Compare (Joshua 23:15-16).
"And overtake thee": Pursuing after thee, will come up to thee, and seize upon thee. Though they may seem to move slowly (see Zech. 5:3). Namely, the curses which follow. 'Manasseh Ben Israel' divides them into two parts. The first from here to (Deut. 28:45); which respects the destruction of the first temple, and the things that went before or related to that. And the second from there to the end of the chapter, which he thinks refers to the destruction of the second temple, and their present case and circumstances. And it must be owned that for the most part the distinction may seem to hold good. What is prophesied of that should befall the Jews for their disobedience being more remarkably and distinctly fulfilled in the one than in the other. Yet there are things in the whole which respect both, or that were fulfilled. Some under one dispensation, and some under another, and some that were fulfilled in both. But chiefly and more manifestly at and since their dispersion by the Romans.
If they are disobedient to God, not only will they not receive the wonderful blessings we have read about above, but they will receive curses.
Verses 16-19: These are parallels to the blessings (in verses 3-6).
Deuteronomy 28:16 "Cursed [shalt] thou [be] in the city, and cursed [shalt] thou [be] in the field."
In (Deut. 28:16), the curses are delivered out in form, as the reverse of the blessings in (Deut. 28:3). And by observing what the blessings mean. The sense of the curses may easily be understood, the one being directly opposite to the other (see notes on Deut. 28:3).
It will not matter where they are, nothing will work for them.
Deuteronomy 28:17 "Cursed [shall be] thy basket and thy store."
See notes on (Deut. 28:5; and 28:16).
Their basket for fruit will be empty.
Deuteronomy 28:18 "Cursed [shall be] the fruit of thy body, and the fruit of thy land, the increase of thy kine, and the flocks of thy sheep."
See notes on (Deut. 28:4; and 28:16).
They will not have children, that are so blessed to them. Even their animals will not produce offspring.
Deuteronomy 28:19 "Cursed [shalt] thou [be] when thou comest in, and cursed [shalt] thou [be] when thou goest out."
See notes on (Deut. 28:6; and 28:16).
Every hour of every day will be the same. It will not matter where they are, nothing will work out for them.
Verses 20-68: Three groups of punishment for disobedience are prescribed:
(1) Internal calamities, such as death, despair, disease, and decline (verse 20-46);
(2) External judgments, such as defeat before the enemy (verses 47-57); and
(3) The transmission of judgement to Israel's descendants (verse 58-68).
Deuteronomy 28:20 "The LORD shall send upon thee cursing, vexation, and rebuke, in all that thou settest thine hand unto for to do, until thou be destroyed, and until thou perish quickly; because of the wickedness of thy doings, whereby thou hast forsaken me."
"Until thou be destroyed": Moses was aware that the Israelites were apt to be unfaithful to God, so he portrays in extended warnings the disastrous results of the loss of their Land and their place of worship if they disobeyed God. Destruction was the ultimate calamity for Israel's sin (verses 20-21, 24, 45, 48, 51, 61, 63).
Setting aside God's revelation is like a fog that rolls in from the ocean and silently overtakes a fishing village: "vexation" gradually occupies every corner of a person's life, producing arbitrary decisions and pointless actions (Isa. 65:14).
"Vexation" here is saying, they will have confused thoughts and nothing will work right. They will fail at everything they try to do. They will die young in their misery.
Deuteronomy 28:21 "The LORD shall make the pestilence cleave unto thee, until he have consumed thee from off the land, whither thou goest to possess it."
Not only to come upon them; but to continue with them.
"Until he have consumed thee from off the land whither thou goest to possess it": Which shows that this respects not some particular seasons, when the pestilence came and continued awhile, and then ceased, as in the times of David. But when it became more general, and issued with other judgments in the utter consumption of them, as at the destruction of Jerusalem, both by the Babylonians and the Romans. At what times the pestilence raged and remained, until by that and other sore judgments the land was wholly depopulated (compare Jer. 14:12; 21:6; Ezek. 5:12; 6:11).
The pestilence here, is probably speaking of some disease that is contagious and sweeps through them, killing them.
Deuteronomy 28:22 "The LORD shall smite thee with a consumption, and with a fever, and with an inflammation, and with an extreme burning, and with the sword, and with blasting, and with mildew; and they shall pursue thee until thou perish."
An emaciation of their bodies, either through famine or wasting diseases, whereby the fluids are washed off, and men are reduced to skin and bones.
"And with a fever": A hot burning disease, which dries up the radical moisture, consumes it, and so threatens with death. Of which there are various sorts, and some very pestilential and mortal. Jarchi and Aben Ezra interpret it of a fire in the face. By which they seem to mean what is called St. Anthony's fire.
"And with an inflammation, and with an extreme burning": Either in the inward parts, as an inflammation of the lungs. Or in the outward parts, as carbuncles, burning ulcers, and the like.
"And with the sword": In the margin it is, "with drought"; so Aben Ezra interprets the word, which seems better to suit with what it is in company with. And designs either drought in human bodies, occasioned by fevers, inflammations, and extreme burnings. Or in the earth, through the force of the sun, and want of rain, which render the earth barren and unfruitful, and so cause a famine.
"And with blasting and with mildew": Whereby the corn that is sown, and springs up, comes to nothing. Being blasted by east winds, or turns pale and yellow by the mildew, and so withers away. The consequence of which is want of food, and so destruction and ruin (see Amos 4:9).
"And they shall pursue thee until thou perish": Follow hard after them, and come so close one after another upon them, until they are utterly destroyed.
"Consumption" has to do with lung disease. All of this is speaking of terrible illness. It is just saying, they will die from illness, or from attack from enemies (sword), or from famine (blasting and mildew). They have angered God, and He intends to destroy them one way or another.
Deuteronomy 28:23 "And thy heaven that [is] over thy head shall be brass, and the earth that is under thee [shall be] iron."
"Brass ... iron": The heavens would be as bright as brass, but no rain would fall from them to water the ground. The earth would be as hard as iron, so any rain that would fall would run off and not penetrate (compare Amos 4:7).
We know that "brass" symbolizes judgement. This means that God is pouring out this judgement upon them. The earth seems like iron, because they cannot get it to respond.
Deuteronomy 28:24 "The LORD shall make the rain of thy land powder and dust: from heaven shall it come down upon thee, until thou be destroyed."
That is, instead of showers of rain in their season, to water, refresh, and enrich the earth, and make it fruitful. And for want of them, and through the heat of the sun, being dried and parched, and its clods crumbled into dust. This should be raised up into the air by the force of winds, and let down again in showers of dust. Whereby the few herbs, plants, or green trees on it would be utterly destroyed. And so the Targum of Jonathan interprets it of the Lord's sending a wind that should raise the dust and earth upon the herbs of their fields. Such ploughing winds, that cast up the earth and sand, and dust, into the air. Whereby men and cattle are sometimes covered, are frequent in the eastern countries; of which (see notes on Jonah 4:8).
"From heaven shall it come down upon thee until thou be destroyed": That is, from the air, up to which the dust is carried by the wind, and then let fall in vast quantities, like showers, which are very destructive.
It won't rain, and their crops will die for need of water. Most famines start from a drought. The entire scene is to destroy those unfaithful to God.
Deuteronomy 28:25 "The LORD shall cause thee to be smitten before thine enemies: thou shalt go out one way against them, and flee seven ways before them: and shalt be removed into all the kingdoms of the earth."
And by them, as they sometimes were by the Philistines and others, before their utter destruction, when they sinned against the Lord. And by the Assyrians, Babylonians, and Romans.
"Thou shall go out one way against them, and flee seven ways before them": March out against them in a body, promising themselves victory, but be utterly routed. So that they shall flee every way they can for their safety (see Deut. 28:7).
"And shall be removed into all the kingdoms of the earth": This shows that Manasseh's case (2 Kings 21:1, observed Deut. 28:15); will not strictly and entirely hold good. Nor is there any necessity to adhere closely to it. It is enough that the things threatened and prophesied of were at one time or another fulfilled in these people. For neither the ten tribes, when taken captive by Shalmaneser, were carried into all the kingdoms of the earth, only to some particular places mentioned (in 2 Kings 17:6). Nor the two tribes by Nebuchadnezzar, who were carried by him to Babylon, and returned from thence again at the end of seventy years. But this was exactly fulfilled at their last destruction by the Romans, when they were sent by them into various countries, and have been ever since scattered about in each of the nations of the world. And yet it must be owned that Strabo, who wrote before the last destruction of them, affirms, that it was not easy to find any place in the world which had not received them, and was not occupied by them.
Compare (2 Chron. 29:8; Neh. 1:8; Jer. 15:4).
When they have angered the LORD, He will not be with them in battle. In fact, He will help their enemies. They will be the ones running in fear.
Deuteronomy 28:26 "And thy carcase shall be meat unto all fowls of the air, and unto the beasts of the earth, and no man shall fray [them] away."
Which was always reckoned a very grievous calamity, have no other burial than in the bowels of beasts and birds. It is reported, how that those that fled to avoid punishment were killed in the fields, where their carcasses lying unburied became a prey to beasts.
"And no man shall fray them away": The fowls and the beasts. None of their friends being left to do it, and their enemies would not show so much respect to them, and care of them.
Compare (Jer. 7:33; 16:4; 19:7; 34:20).
This is the very thing that happens, when the Babylonians come against them many years later. There will be so many dead, there will be no time to bury them. The fowls (vultures), and beasts shall eat the flesh off of the dead bodies.
Verses 27-42: One penalty for disobedience was that the plagues God visited upon Egypt would be visited upon Israel (28:59-61, including the painful "boil" (28:21; Exodus 9:9), "darkness", and "locust".
Deuteronomy 28:27 "The LORD will smite thee with the botch of Egypt, and with the emerods, and with the scab, and with the itch, whereof thou canst not be healed."
"With the botch of Egypt": The disease with which God afflicted the Egyptians prior to the Exodus (see Exodus 9:9; Amos 4:10).
"Botch" is a kind of leprosy common to Egypt. "Emerods" are tumors. Notice, that the plagues God sends on the people are incurable.
Deuteronomy 28:28 "The LORD shall smite thee with madness, and blindness, and astonishment of heart:"
At the calamities befallen them, and through the force of diseases on them.
"And blindness": Not of body, but of mind. With judicial blindness and hardness of heart.
"And astonishment of heart": At the miserable condition they and their families should be in.
This is just saying, that God will allow them to go insane. Their blindness will be both physical and spiritual. Their hearts will be constantly troubled.
Deuteronomy 28:29 "And thou shalt grope at noonday, as the blind gropeth in darkness, and thou shalt not prosper in thy ways: and thou shalt be only oppressed and spoiled evermore, and no man shall save [thee]."
That is, being in darkness through the loss of their sight. Otherwise the darkness and the light are alike to them, and they grope in the one as well as in the other. This comparison shows that the darkness and blindness of the Jews, threatened them, is to be understood not of the darkness of their bodily eyes, but of their minds. Not being able to understand, or form a judgment of things that are as clear as noon day. And being at the utmost loss what methods to take and pursue, when they are plain and manifest before them. But being infatuated and besotted, follow the lusts and counsels of their own hearts, which lead them wrong.
"And thou shall not prosper in thy ways": In any steps they may take to extricate themselves out of their difficulties, distresses, and calamities. Or to bring themselves into easy and comfortable circumstances. Or get wealth and riches, and honor and esteem with men. But, on the contrary, become forlorn and miserable, poor and wretched, mean and despicable.
"And thou shalt be only oppressed and spoiled evermore": Continually, every day, all the days of their lives. Oppressed with taxes and tributes, with forced taxation and fines, and spoiled of their goods and substance under one pretense or another. Which has been generally their case in Popish countries. For this seems not to refer to the Babylonish captivity, where they built houses, and dwelt in them, and planted gardens, and ate the fruit of them. And in the peace of cities had peace themselves (Jer. 29:5).
"And no man shall save thee": From the oppressions, exactions, and spoils of their enemies, nor deliver them out of their hands. Whereas in process of time they had deliverance and salvation from the Babylonish captivity, by the means of Cyrus king of Persia.
When the LORD's judgement is upon you, no one can save you. They will not even be able to walk upright in the daytime. Desperation has set in.
Deuteronomy 28:30 "Thou shalt betroth a wife, and another man shall lie with her: thou shalt build a house, and thou shalt not dwell therein: thou shalt plant a vineyard, and shalt not gather the grapes thereof."
These 3 curses were in contrast to the exemptions from military service granted (in 20:5-7). The exemptions were possible because God would grant His people victory in battle. Disobedience to the Lord, however, would mean that God would no longer fight for His people. Those normally exempted from military service would be forced to fight and be killed. Consequently, the soldier's betrothed wife would be violated and his house and grapes taken by the foreign invader (compare Jer. 8:10; Amos 5:11; Zeph. 1:13).
The very things that mean the most to him shall be taken away. Their enemies shall take from him the things that mean the most. His wife to be, will become someone else's wife. All of his work in his vineyard and in his fields, someone else will gather. He will build a house, and someone will take it away from him.
Deuteronomy 28:31 "Thine ox [shall be] slain before thine eyes, and thou shalt not eat thereof: thine ass [shall be] violently taken away from before thy face, and shall not be restored to thee: thy sheep [shall be] given unto thine enemies, and thou shalt have none to rescue [them]."
Shall be taken from the herd, and out of the field or stall, by the enemy, and killed for the soldiers to feed on. And not the least part of it given to them.
"Thine ass shall be violently taken away from before thy face, and shall not be restored unto thee": No leave shall be asked to take it, but without their consent, and against their will. It should be taken away by the soldiers to carry them and their burdens, and it may be the booty and spoil of them, and never returned more.
"Thy sheep shall be given unto thine enemies, and thou shall have none to rescue them": Not given them by themselves, but they should be suffered to fall into their hands. And they should never be able to get them out again, nor any for them. These, strictly and literally taken, suppose them to be in their own land, when those things would be done. Where they were possessed of farms, and fields, cattle, being much employed in husbandry. But they may be put for any kind of substance they would be possessed of, which they should be stripped of under one pretense or another. Which has been frequently their case in their present dispersion in several countries. When Popish princes have wanted money, they have made very exorbitant demands on the Jews in their countries, and sadly squeezed and oppressed them. And who were not able to resist them, and never had any restoration made to them.
He will be helpless to retain even the animals the LORD entrusted to him. The reason is, God's protection will be removed and he is prey for his enemies.
Deuteronomy 28:32 "Thy sons and thy daughters [shall be] given unto another people, and thine eyes shall look, and fail [with longing] for them all the day long: and [there shall be] no might in thine hand."
This also was not true in the Babylonish captivity; for then their sons and daughters went with them, and continued with them, and returned again. But has been oftentimes verified since their captivity by the Romans. Frequently their sons and daughters have been taken from them by force, to be brought up in another religion. By the edicts of kings and popes, and by the canons of councils, and particularly of the fourth council of Toledo.
"And thine eyes shall look and fail": With longing.
"For them all the day long": Expecting every day their children would be returned to them, at least wishing and hoping they would. Their hearts yearning after them, but all in vain.
"And there shall be no might in thy hand": To recover them out of the hands of those who had the possession of them, or fetch them back from distant countries, whither they were carried. By an edict of the Portuguese, the children of the Jews were ordered to be carried to the uninhabited islands. And when, by the king's command, they were had to the ships in which they were to be transported, it is incredible. The Jewish historian says, what howlings and lamentations were made by the women; and there were none who pitied them and comforted them, or could help them (compare 2 Chron. 29:9).
When his enemies come against him and take his children, he will be helpless to stop them. It will break his heart, longing to see his children.
Deuteronomy 28:33 "The fruit of thy land, and all thy labors, shall a nation which thou knowest not eat up; and thou shalt be only oppressed and crushed always:"
The same was prophesied of by Jeremiah, concerning the Babylonish captivity, and was fulfilled in it (Jer. 5:17). And has been also verified in the frequent pillage and spoil of this people, in their present state. For though they have no land to till, from whence to gather fruit, yet they are employed in manufactures and merchandise, the fruit and benefit of which they have been frequently stripped of.
"And thou shall be only oppressed and crushed always": This seems best to agree with their present case; for in their former captivities they were not always oppressed and crushed, but had respite and deliverance (see notes on Deut. 28:29).
He will labor without getting any benefit from it. The enemies that come against him shall spoil him, and take all he has.
Deuteronomy 28:34 "So that thou shalt be mad for the sight of thine eyes which thou shalt see."
On account of the shocking things seen by them. Their dreadful calamities, oppressions, and persecutions, such as before related. Not only violent diseases on their bodies, which were grievous to behold, as well as their pains were intolerable, and made them mad. But to be deprived of a betrothed wife, a newly built house, and a newly planted vineyard. To have an ox slain, and an ass taken away by their enemies, and their sheep given to them before their eyes. To have their sons and daughters taken from them, and brought up in another religion. And to be stripped of their substance; these have made them stark mad, insomuch that they have sometimes destroyed themselves and their families.
His anger will rise, but will not help him.
Deuteronomy 28:35 "The LORD shall smite thee in the knees, and in the legs, with a sore botch that cannot be healed, from the sole of thy foot unto the top of thy head."
"Sole of thy foot ... head": Diseases of the skin would afflict the people cursed by God. The disease mentioned here is like that from which Job suffered (see Job 2:7).
We must remember that the botch is Egyptian leprosy. Egypt is a type of the world, and leprosy symbolizes sin. The sins of the world have covered him from the souls of his feet to the top of his head. Leprosy of different parts of the body symbolize different types of sin. Leprosy on the head symbolizes a perverted mind. This leprosy is probably speaking of a literal leprosy brought on by sin.
Verses 36-37: The horrors of God's judgments in these curses are unrelenting, with "typical blessings" being inverted with absurd results. Instead of leaving a pagan nation for the freedom to worship Yahweh, Israel would be carried from safety and taken to an unknown "nation" so thoroughly pagan that the new intensity would make the people forget their memories of past terrors.
Deuteronomy 28:36 "The LORD shall bring thee, and thy king which thou shalt set over thee, unto a nation which neither thou nor thy fathers have known; and there shalt thou serve other gods, wood and stone."
"Thy king which thou shalt set over thee": Though they had no king at the time of entering the Land, Moses anticipated that Israel would have a king over them when this curse came, a future king of Israel who would be taken with them into exile.
"Unto a nation which neither thou nor thy fathers have known": The Israelites would be taken captive to a nation other than Egypt, where they had recently been in bondage. This future nation would be particularly steeped in idolatry (compare 2 Kings 17:41; Jer. 16:13).
This is speaking of a captivity brought on by their sins, such as their Babylonian captivity. All of the things above mentioned, happened in that siege and captivity.
Deuteronomy 28:37 "And thou shalt become an astonishment, a proverb, and a byword, among all nations whither the LORD shall lead thee."
To neighboring nations, that shall hear of their overthrow and captivity, and that shall see the miserable condition they are brought into.
"A proverb and a byword among all nations whither the Lord shall lead thee": Both for the wickedness committed by them, and for the ill usage of them by the nations among whom they should be, as they were in the Babylonish captivity (see Jer. 24:9). And now are, it being common to say, "do you think I am a Jew?" Or, "none but a Jew would have done such a thing" (compare 1 Kings 9:8; 2 Chron. 29:8; Jer. 19:8; 25:9, 18; 29:18).
They will be no longer feared and greatly admired, because of their relationship with God. The whole world will know God has turned His back on them.
Deuteronomy Chapter 28 Questions
1. What does verse 1 say the LORD will do for them, if they hearken unto the Word of the LORD, and obey His commands?
2. What does "hearken" mean?
3. The voice of the Lord thy God is the _________ ______.
4. Blessed shalt thou be in the _______, and blessed shalt thou be in the ________.
5. What does "omnipresent" mean?
6. What did the promise to bless the fruit of thy body include?
7. What is the basket in verse 5 speaking of?
8. What will happen to their enemies, if they obey God?
9. What is meant by their storehouses being blessed?
10. Who are their enemies actually afraid of?
11. What do all of these blessings depend upon?
12. Who controls the rain?
13. They will have so much, they will ________ to other nations.
14. The LORD shall make them the __________, and not the ________.
15. When had they known what it was to be the tail?
16. In the book of Hosea, God thought of Israel as His ________.
17. To go after other gods, is committing __________ _________.
18. If they do not obey God and keep His commandments, what will happen to them?
19. Where will they be cursed?
20. What will happen to their basket?
21. What will happen to their children and their animals?
22. What is "vexation" in verse 20?
23. What is the pestilence in verse 21?
24. What is "consumption"?
25. What will they die from besides illness, if they are unfaithful to the LORD?
26. What does "brass" symbolize?
27. What does verse 23 mean?
28. Famines usually start with a ______________.
29. Who will be running in fear, if they do not follow God?
30. Verse 26 speaks of so many of them being killed, they will not be able to _________ their bodies.
31. What happens to their flesh?
32. What is "botch"?
33. What is "Emerods"
34. The plagues God sends on the people are ______________.
35. Verse 28 says, the LORD shall smite them with what?
36. Their blindness will be both ___________ and ____________.
37. What will happen to his betrothed wife?
38. The person, who turns from God, will even have his sons and daughters given to another ________.
39. What happens to the few crops he does produce?
40. This leprosy on his entire body indicates he is full of __________.
41. Why had they been feared and greatly admired, before they turned to sin?
Verses 38-40: Compare (Isa. 5:10; Joel 1:4; Micah 6:15).
Deuteronomy 28:38 "Thou shalt carry much seed out into the field, and shalt gather [but] little in; for the locust shall consume it."
And sow it plentifully. This and what is said in some following verses plainly refer to them while in their own land, before carried captive, and not to their present case and circumstances.
"And shall gather but little in at harvest": Little springing up, or not coming to perfection. Being blighted and blasted, and so yielded but a small crop (see Haggai 1:9). And chiefly for the following reason.
"For the locust shall consume it": Which is a great destroyer of the fruits of the earth (see Joel 1:4).
In the last lesson, we began the long list of terrible curses that came to those who were unfaithful to God. This is saying, even if they try really hard to get a large crop by planting much seed, the crop will not only fail, but the little that comes up it will be eaten of locusts.
Deuteronomy 28:39 "Thou shalt plant vineyards, and dress [them], but shalt neither drink [of] the wine, nor gather [the grapes]; for the worms shall eat them."
Plant them and prune them, in expectation of much fruit from them.
"But shall neither drink of the wine nor gather the grapes": So far from drinking of the wine of them, that they should not be able to gather any grapes from them.
"For the worms shall eat them": A sort of worms pernicious to vines, which the Greeks call "ipes", or "ikes"; and the Latins "convolvuli" and "volvoces", as Pliny.
They were known for their beautiful vineyards, but they too will fail. One thing all of this lets us know is that when the wrath of God is upon a people, nothing works for them.
Deuteronomy 28:40 "Thou shalt have olive trees throughout all thy coasts, but thou shalt not anoint [thyself] with the oil; for thine olive shall cast [his fruit]."
In the several parts of the land of Canaan, which is therefore called a land of olive oil (Deut. 8:8).
"But thou shalt not anoint thyself with the oil": Nor any other relations, friends, guests, as was usual at entertainments (see Psalm 23:5). For the phrase "thyself" is not in the text. The reason why they should not anoint is, because they would have no oil to anoint with.
"For thine olive shall cast his fruit": Before it is ripe, by one means or another, as by winds, or blasting and mildew (see Amos 4:9).
This is saying that the age old olive trees do not die, but the olives are not usable. Olive oil was used as anointing oil, because it symbolizes the Holy Spirit of God. To look at this Scripture from a spiritual standpoint, we would realize that the Spirit of God was no longer with them.
Deuteronomy 28:41 "Thou shalt beget sons and daughters, but thou shalt not enjoy them; for they shall go into captivity."
Or, "they shall not be thine"; being taken from them, and given to others (see Deut. 28:32). And for the following reason.
"For they shall go into captivity": As when the ten tribes were carried captive by Shalmaneser, and the two tribes by Nebuchadnezzar, and all the people of the Jews by the Romans.
This comes true during the attack of Babylon on Israel. They will be carried to Babylon in chains. There is no greater hurt that a parent can have, than to know your sons and daughters are captives of another land.
Deuteronomy 28:42 "All thy trees and fruit of thy land shall the locust consume."
Which is a creature that not only consumes grass, and herbs, and the corn of the field, but all green trees (see Exodus 10:15). This sort here has its name from the shade they make, hiding the light of the sun, and darkening the face of the earth at noon day. Or from the noise they make with their wings in flying (see Joel 2:5).
The locust does not leave anything when they have been through, except perhaps the roots.
Deuteronomy 28:43 "The stranger that [is] within thee shall get up above thee very high; and thou shalt come down very low."
In wealth and riches, in power and authority, in honor and dignity. This 'Manasseh Ben Israel' interprets of the Samaritans, whom the king of Assyria drove out of Samaria, and the neighboring places. But the design of the expression is to show how mean and abject they should be in another country. That even one who had been a stranger or proselyte of the gate, when in their own country, should now be vastly above them.
"And thou shall come down, very low": Into a very mean condition, to be in great subjection, a vassal and a slave (see Psalm 106:41). And much more when reduced by the Romans, and sent to the mines in Egypt.
This is speaking of a time, when the stranger will rule over the natives of the land.
Deuteronomy 28:44 "He shall lend to thee, and thou shalt not lend to him: he shall be the head, and thou shalt be the tail."
The stranger, or one of another nation, shall be in a capacity of lending to the Jew, when the Jew would not be able to lend to the Gentile, his circumstances being so low and mean. To show which is the design of the expression, and not the kindness or unkindness of either (see Deut. 28:12).
"He shall be the head, and thou shalt be the tail": He shall be ruler and governor, and thou shalt be subject to him (see Deut. 28:13).
They knew what it was to be the tail, because that is exactly what they were during their captivity in Egypt. The Egyptians were the head over them. This alone, should cause them to stay loyal to God.
Verses 45-68: If God inflicts vengeance, what miseries his curse can bring upon mankind, even in this present world! Yet these are but the beginning of sorrows to those under the curse of God. What then will be the misery of that world where their worm dieth not, and their fire is not quenched! Observe what is here said of the wrath of God, which should come and remain upon the Israelites for their sins. It is amazing to think that a people so long the favorites of Heaven, should be so cast off. And yet that a people so scattered in all nations should be kept distinct, and not mixed with others. If they would not serve God with cheerfulness, they should be compelled to serve their enemies. We may justly expect from God, that if we do not fear his fearful name, we shall feel his fearful plagues. For one way or other God will be feared. The destruction threatened is described. They have, indeed, been plucked from off the land (verse 63). Not only by the Babylonish captivity, and when Jerusalem was destroyed by the Romans; but afterwards, when they were forbidden to set foot in Jerusalem. They should have no rest; no rest of body (verse 65), but be continually on the move, either in hope of gain, or fear of persecution.
No rest of the mind, which is much worse. They have been banished from city to city, from country to country; recalled, and banished again. These events, compared with the favor shown to Israel in ancient times, and with the prophecies about them, should not only excite astonishment, but turn unto us for a testimony, assuring us of the truth of Scripture. And when the other prophecies of their conversion to Christ shall come to pass, the whole will be a sign and a wonder to all the nations of the earth, and the forerunner of a general spread of true Christianity. The fulfilling of these prophecies upon the Jewish nation, delivered more than three thousand years ago, shows that Moses spake by the Spirit of God. Who not only foresees the ruin of sinners, but warns of it, that they may prevent it by a true and timely repentance, or else be left without excuse.
And let us be thankful that Christ hath redeemed us from the curse of the law, by being made a curse for us, and bearing in his own person all that punishment which our sins merit. And which we must otherwise have endured for ever. To this Refuge and salvation let sinners flee. Therein let believers rejoice, and serve their reconciled God with gladness of heart, for the abundance of his spiritual blessings.
Deuteronomy 28:45 "Moreover all these curses shall come upon thee, and shall pursue thee, and overtake thee, till thou be destroyed; because thou hearkenedst not unto the voice of the LORD thy God, to keep his commandments and his statutes which he commanded thee:"
Before related, as well as what follow.
"And shall pursue thee, and overtake thee till thou be destroyed": Which though they would endeavor to flee from and escape, should not be able, since they would follow them so closely and swiftly. And overtake them, and seize upon them (see Deut. 28:15).
"Because thou hearkenedst not unto the voice of the Lord thy God, to keep his commandments and his statutes which he commanded thee": To which disobedience all the curses are to be imputed that go before or follow after.
These terrible things do not come on them because God does not love them, but because they did not keep His commandments and statutes. They were not faithful to the LORD.
Deuteronomy 28:46 "And they shall be upon thee for a sign and for a wonder, and upon thy seed for ever."
That is, those curses before pronounced (Deut. 27:15). And what follow, should rest and remain upon them, continue with them, and be very visible on them. So as to be observed by others, as a sign of the wrath and displeasure of God, and of the fulfilment of prophecy, and of the truth of divine revelation. And so "for a wonder": as it is most astonishing to observe how exactly all the curses threatened them have fallen upon them and have abode with them. As they did in their former captivities, and more especially do in the present one. And, what is the greater wonder, that notwithstanding these dreadful calamities, and so long continued, enough to have crushed any people from being a people. Yet they have continued, and still do continue, a distinct people. Which is a standing miracle, and one would think sufficient to convince the most hardened and obstinate deist of the truth and authority of the sacred Scriptures. In which stand so many glaring prophecies that have been fulfilled, and are continually fulfilling in this people.
"And upon thy seed for ever": This shows that these curses, said to be upon them, not only refer to those that came upon them at and in the Babylonish captivity, but to those that came upon them at their destruction by the Romans. And which have continued on them almost two thousand years. And how much longer they will continue none can say. It will be their case, until new heavens and a new earth are created, or there will be a new state of things, at least with them. When they shall be converted to the Lord, and all Israel saved (see Isa. 65:17). And it may be observed, that the ten tribes carried captive never returned. Compare (2 Chron. 29:8; Jer. 18:6; Ezek. 14:8).
Their blessings were only if they were faithful to God and kept His commandments. The curse will continue on, until a generation turns to God and keeps those commandments.
Verses 47-68: The two worst curses would be that of a future "siege" when "the LORD will bring a nation against thee from afar" (28:49-57), and that of the Lord's threat to "scatter" Israel "among all people" (28:58-68): The attacking "nation" would be "as swift as the eagle flieth" - powerful brutal, destructive, merciless and thorough.
Deuteronomy 28:47 "Because thou servedst not the LORD thy God with joyfulness, and with gladness of heart, for the abundance of all [things];"
By attending his worship, and keeping his commandments.
"With joyfulness and gladness of heart, for the abundance of all things": Which they enjoyed in the land of Canaan, a land that abounded with all good things. Which laid them under great obligations to serve the Lord. And yet, as they were lacking in a ready attendance on his worship, and in a cheerful obedience to his laws, so in their sacrifices, of praise and thanksgivings for their manifold mercies. And, because of all this, the curses written in this book came upon them.
There could be joy and gladness for the abundance of blessings God wants to shower on them. He will not force them upon them however. They have the choice to follow Him and be blessed, or to follow after false gods and be cursed.
Deuteronomy 28:48 "Therefore shalt thou serve thine enemies which the LORD shall send against thee, in hunger, and in thirst, and in nakedness, and in want of all [things]: and he shall put a yoke of iron upon thy neck, until he have destroyed thee."
Since they would not serve the Lord their God, who was so good a master to them, and supplied them with all good things, and with plenty of them. They should serve other lords, their enemies, whom God would raise up and send against them. Not only, the Assyrians, Chaldeans, and Babylonians, but the Romans, after described, whom they should find hard masters, and from whom they; should have very severe usage, and should be:
"In hunger and in thirst, and in nakedness, and in want of all good things": Being destitute of food, and drink and raiment, and the common necessaries of life, and so in famishing and starving circumstances.
"And he shall put a yoke of iron upon thy neck": Bring them into a state of subjection to their enemies, which would be intolerable to them. And from which they would not be able to free themselves, any more than to break an iron yoke. Which, as it agrees with the Babylonish captivity, and their subjection in that state (see Jer. 28:13). So more especially with their bondage under the Romans, who are the legs of iron in Nebuchadnezzar's image. And the fourth beast with great iron teeth in Daniel's vision (Daniel 2:33). And this yoke was to continue:
"Until he have destroyed thee": A province many years before the destruction of their nation, city, and temple, by them.
In most of the Prophetic books like Jeremiah, we see these very things prophesied that did come true. When God's blessings are removed from Israel, they are vulnerable to attack from all the nations. Their strength lies in the LORD, and when they don't have that they are weak. They will be slaves to their captives and will do without things they had taken for granted, like food and drink.
Deuteronomy 28:49 "The LORD shall bring a nation against thee from far, from the end of the earth, [as swift] as the eagle flieth; a nation whose tongue thou shalt not understand;"
"A nation ... from the end of the earth": God would raise up a nation to act as His own instrument of judgment against His ungrateful people. This foreign nation was described as coming from a far distance from Israel, a nation what would arise quickly and one that would completely devastate the Land. This was fulfilled first by Assyria (Isa. 5:26-27; 7:18-20; 28:11; 37:18; Hosea 8:1), and second, by Babylon (Jer. 5:15; Lam. 4:19; Ezek. 17:3; Hab. 1:6-8).
The Chaldeans and the Assyrians are just two countries that attacked Israel under these very circumstances. Probably the worst they suffered, was from the Romans. Whenever they turned their backs on God and went to false gods, God chastised them by letting their enemies take them.
Deuteronomy 28:50 "A nation of fierce countenance, which shall not regard the person of the old, nor show favor to the young:"
Or, "strong of face"; which aptly describes the old Romans, who are always represented as such. And whereas it is said of the Chaldeans, that they were a nation dreadful and terrible (Hab. 1:7). The same is said of the fourth beast, or Roman empire (Dan. 7:7); who were a terror to all the world.
"Which shall not regard the person of the old, nor show favor to the young": Cruel, unmerciful, and uncompassionate, to persons of whatsoever age or sex. Which, as it was the character of the Chaldeans (2 Chron. 36:17). So of the Romans, who especially showed no mercy to the Jews, as Josephus, who was an eyewitness, testifies. "The Romans (says he), showed no mercy to any age, out of hatred to the nation (of the Jews). And in remembrance of the injuries done to Cestius"; one of their governors, when among them. And in another place he says, "the Romans, remembering what they suffered in the siege, spared none, and showed no mercy" (compare 2 Chron. 36:17).
As I said, their fiercest attack was by the Romans, and they didn't show any mercy upon them.
Deuteronomy 28:51 "And he shall eat the fruit of thy cattle, and the fruit of thy land, until thou be destroyed: which [also] shall not leave thee [either] corn, wine, or oil, [or] the increase of thy kine, or flocks of thy sheep, until he have destroyed thee."
Larger and lesser, oxen and sheep, as their calves and lambs, and kids of the goat.
"And the fruit of thy land": Their wheat, barley, figs, grapes, pomegranates, olives, and dates.
"Until thou be destroyed": The land of Judea, and all the increase of it. This being before said (Deut. 28:31), and here repeated, shows that the same should be fulfilled at different times, as by the Chaldeans. So, by the Romans; whose nation, or army, with their general at the head of them, may be more especially here intended by "he". That should eat up their fruit until utter destruction was brought upon them.
"Which also shall not leave thee either corn, wine, or oil, or the increase of thy kine, or flocks of thy sheep, until he have destroyed thee": All being consumed by the Roman army. There is a promise and prophecy, that though this would be the case, as it has been, there shall be a time when it shall be so no more (see Isa. 62:8).
Their enemy showed no mercy upon them at all. Israel's rebellion against God, and turning away from the One True God, brought all of their troubles upon them. These evil nations, which came against Israel, had no mercy at all on anyone, young or old. They did not care if they starved to death, or not.
Verses 52-57: Ultimately, an invading nation would besiege all of the cities of Judah (see note on 28:49). In verses (53-57), Moses gave a revolting description of the Israelites' response to those siege conditions. The unthinkable activity of cannibalism is introduced in (verse 53), and then illustrated in the verses that follow (see 2 Kings 6:28-29; Lam. 2:20; 4:10).
Deuteronomy 28:52 "And he shall besiege thee in all thy gates, until thy high and fenced walls come down, wherein thou trustedst, throughout all thy land: and he shall besiege thee in all thy gates throughout all thy land, which the LORD thy God hath given thee."
That is, in all their cities and walled towns, which had gates and bars for security.
"Until thy high and fenced walls come down, wherein thou trustedst, throughout all thy land": The Jews had several cities well fenced and strongly fortified, besides Jerusalem. Which was fortified both by art and nature, and in which they greatly put their trust and confidence. But these were broken down, particularly by the battering rams of the Romans.
"And he shall besiege thee in all thy gates, throughout all thy land, which the Lord thy God hath given thee": This is repeated for the certainty of it, and that it might be taken notice of, and abate their trust and confidence in their outward strength. Now all this was fulfilled, partly in the siege of Samaria by the king of Assyria, who went through all the land of the ten tribes (2 Kings 17:5). And in Sennacherib's taking the fenced cities of Judah (2 Kings 18:13). And in the siege of Jerusalem, and breaking down the walls of it by Nebuchadnezzar (2 Kings 25:10). And, last of all, in the siege of Jerusalem, and battering down the walls of it, by the Romans. At which time also all their strong and fenced cities throughout the land were taken and demolished. Compare (2 Chron. 32:10; Jer. 10:17-18; Ezek. 5:2; Hosea 11:6).
This also happens more than once. It is a perfect description of the Babylonian attack on Israel. (Jeremiah chapter 21:4-7), tells of such an attack, when God is helping the enemies of Israel.
Deuteronomy 28:53 "And thou shalt eat the fruit of thine own body, the flesh of thy sons and of thy daughters, which the LORD thy God hath given thee, in the siege, and in the straitness, wherewith thine enemies shall distress thee:"
Than which nothing can be more shocking and unnatural, which is explained as follows.
"The flesh of thy sons and of thy daughters, which the Lord thy God hath given thee": Which is an aggravation of the cruel and inhuman fact.
"In the siege, and in the straitness wherewith thine enemies shall distress thee": This shows the cause of it, a famine by reason of the closeness of the siege, so that no provisions could be brought in for their relief. And all within being eaten up, and everything that was eatable, even the most nauseous and disagreeable. They would be led on to this strange, unheard of, and barbarous action, eating their own children. This was fulfilled in the siege of Samaria (2 Kings 6:25). And in the siege of Jerusalem by Nebuchadnezzar (Lam. 2:10), and again in the Apocrypha. "Moreover he hath delivered them to be in subjection to all the kingdoms that are round about us. To be as a reproach and desolation among all the people round about, where the Lord hath scattered them." And in the siege of the same city by the Romans; of which an instance will be hereafter given. Compare (Jer. 19:9).
This is saying than things will be so terrible, they will practice cannibalism on their own children.
Leviticus 26:29 "And ye shall eat the flesh of your sons, and the flesh of your daughters shall ye eat."
Jeremiah 19:9 "And I will cause them to eat the flesh of their sons and the flesh of their daughters, and they shall eat every one the flesh of his friend in the siege and straitness, wherewith their enemies, and they that seek their lives, shall straiten them."
As terrible as this warning is, you can see that it did happen.
Deuteronomy 28:54 "[So that] the man [that is] tender among you, and very delicate, his eye shall be evil toward his brother, and toward the wife of his bosom, and toward the remnant of his children which he shall leave:"
Not only the rustic that has been brought up meanly, and used to hard living; but one that has been bred very tenderly, and lived in a delicate manner. Like the rich man in (Luke 16:19); that fared sumptuously every day.
"His eye shall be evil towards his brother, and towards the wife of his bosom, and towards the remnant of his children which he shall leave": That is, he shall begrudge his brother, who is so nearly related to him, the least bit of food. Yea, his wife, he dearly loved, and is one flesh with him, his other self, and even his children, which are parts of himself. Such of them as were left not eaten by him. Or his eye should be evil upon them. He should look with an evil eye on them, determining within himself to kill and eat them next. Though the particular instance in which his eye would be evil to them follows, yet no doubt there are other instances in which his eye would be evil towards them. As there were at the siege of Jerusalem, and have been since. Josephus says, "that in every house where there was any appearance of food (or anything that looked like it, that had the shadow of it), there was a battle. And the dearest friends fought with one another, snatching away from each other, the miserable supports of life". As the husband from his wife and children, and the wife from her husband and children. See more in (Deut. 28:56). And, in later times, we told by the Jewish historian, that wrote an account of their sufferings and distresses since their dispersion, that at Fez the Jews sold their children for slaves for bread.
Jeremiah 47:3 "At the noise of the stamping of the hoofs of his strong [horses], at the rushing of his chariots, [and at] the rumbling of his wheels, the fathers shall not look back to [their] children for feebleness of hands;"
Deuteronomy 28:55 "So that he will not give to any of them of the flesh of his children whom he shall eat: because he hath nothing left him in the siege, and in the straitness, wherewith thine enemies shall distress thee in all thy gates."
Neither give to a brother, nor to a wife, nor to any of his remaining children. The least bit of the flesh of a child he has killed and dressed for his own food. Which adds to the barbarity of his action.
"Because he hath nothing left him in the siege, and in the straitness wherewith thine enemies shall distress thee in all thy gates": Every creature being eaten up, dogs, cats, etc. And whatsoever else could be any ways made food of; as the dung of beasts, belts, shoes, the leather on shields, etc. As Josephus says they did eat. And this being the case, nothing eatable remaining. Therefore, his heart would be hardened against his nearest relations, and not allow them the least part with him, even of what was so shocking and unnatural.
This speaks of a time of such great distress, that the man thinks of nothing but survival.
Deuteronomy 28:56 "The tender and delicate woman among you, which would not adventure to set the sole of her foot upon the ground for delicateness and tenderness, her eye shall be evil toward the husband of her bosom, and toward her son, and toward her daughter,"
Who is instanced in because of her sex, which is more pitiful and compassionate, and especially one that has been brought up genteelly. And has always lived deliciously, on the most delicate fare, and nicest dainties, and used to all the delights of nature.
"Which would not venture to set her foot upon the ground for delicateness and tenderness": For fear of taking cold, or defiling her feet.
"Her eye shall be evil towards the husband of her bosom, and towards her son, and towards her daughter": Begrudge them every bit they eat, and restrain food from them as much as in her lies. And even snatch it out of their mouths; so Josephus relates, that "women snatched the food out of the mouths of their husbands, and sons out of the mouths of their fathers. And, what is most miserable, mothers out of the mouths of their infants."
It is an unnatural thing for a woman to turn against her husband and her children. This is speaking of a woman, who had been raised in luxury and with every advantage, turning to not much more than an animal's behavior.
Deuteronomy 28:57 "And toward her young one that cometh out from between her feet, and toward her children which she shall bear: for she shall eat them for want of all [things] secretly in the siege and straitness, wherewith thine enemy shall distress thee in thy gates."
Or her secundine, "her afterbirth", as in the margin of our Bibles. So the Targum of Jonathan and Aben Ezra interpret it. The latter describes it, "the place of the fetus, while it abides in the womb of its mother". The membrane in which the child is wrapped. And it is suggested that, as nauseous as that is, the delicate woman should eat it, and then the newborn child that was wrapped in it. So Jarchi interprets it, little children. Though it seems to be distinguished from the children she bears or brings forth in the next clause.
"And towards her children which she shall bear": That is, have an evil eye towards them, to eat them as follows.
"For she shall eat them for want of all things secretly in the siege and straitness wherewith thine enemy shall distress thee in thy gates": That is, eat her children, being reduced to the utmost extremity, being in want of all things, having nothing at all to abate her sharp hunger. Which, and nothing else, could incline her, and prevail upon her to do an action so monstrously horrid. And which she would do in the most private and secret manner; both lest others should partake with her. As well as being conscious of the foulness and blackness of the crime, that would not by any means bear the light. And all this owing to the closeness of the siege, and the unspeakable distress they should be in through it. The first word of this verse should be and so be rendered, "and she shall boil that which cometh out from between her feet, even her children which she shall bear". The fulfilment of the prophecy will appear still more exact, both at the siege of Samaria (2 Kings 6:20); and of Jerusalem, as in the above relation of Josephus.
I cannot imagine anything being terrible enough for a mother to eat her young. This had to be something so terrible, it is beyond our comprehension.
Verses 58-68: Israel's dual role of strength and light was dependent on one thing: adherence to the laws of God. Failure to uphold the Lord's "glorious and fearful name" and manifest His character on the earth in this way would result in the loss of both blessings. Sadly, this happened to the nation multiple times (Dan. 9:12).
"This glorious and fearful name, THE LORD THY GOD": Israel's obedience to the law (i.e., the Sinaitic Covenant), would lead to fearing the Lord, whose "name" represents His presence and character. The title "Lord (Yahweh)" revealed the glory and greatness of God (see Exodus 3:15). Significantly, the phrase "the LORD thy God" is used approximately 280 times in the book of Deuteronomy. The full measure of the divine curse would come on Israel when its disobedience had been hardened into disregard for the glorious and awesome character of God. (In verses 15, and 45), Moses described curses for disobedience; hence the worst of the curses come when disobedience is hardened into failure to fear God. Only God's grace would save a small remnant (verse 62), thus keeping Israel from being annihilated (compare Mal. 2:2). In contrast to the promise made to Abraham (in Gen. 15:5), the physical seed of Abraham under God's curse would be reduced; as God had multiplied the seed of the patriarchs in Egypt (see Exodus 1:7). He would decimate their numbers to make them as nothing until His restoration of the nation in a future day (see 30:5).
Deuteronomy 28:58 "If thou wilt not observe to do all the words of this law that are written in this book, that thou mayest fear this glorious and fearful name, THE LORD THY GOD;"
Of Deuteronomy, in which there is a repetition of the laws before delivered, and an addition of some new ones. All which were to be so observed as to be done, to this end.
"That thou mayest fear this glorious and fearful name, THE LORD THY GOD": Or that it might appear that the fear of God was before their eyes, and in their hearts, by their obedience to his law. That they had a proper awe and reverence of him, who is glorious in his titles and attributes, and whose name Jehovah is holy and reverend. And who, as the covenant God of his people, is to, be feared for his goodness sake.
The book of the law is what they are to obey. The fear is a reverence. The warnings He has given them over and over, are for their good. He encourages them to remember who He Is. "THE LORD THY GOD" is a proclamation of who He Is. All of the above warnings are to open their eyes to the reality of who He is. God has not and will not, reject them. He is the Eternal One who exists.
Verses 59-61: Compare (Amos 4:10).
Deuteronomy 28:59 "Then the LORD will make thy plagues wonderful, and the plagues of thy seed, [even] great plagues, and of long continuance, and sore sicknesses, and of long continuance."
Visible, remarkable, distinguishable, and astonishing to all that see them.
"And the plagues of thy seed": For they were to continue, as they have done. With their posterity, age after age.
"Even great plagues, and of long continuance": Great as to quality and quantity, and firm, sure, lasting, and durable": The word used is rendered "sure" in (Isa. 55:3). Sure by prophecy and in the event; and which when inflicted remained, as they have 1700 years. All which might be believed as certain, or what would certainly come to pass, and be depended on.
"And sore sicknesses, and of long continuance": Besides those diseases mentioned (Deut. 28:27); or however others including them.
The sad thing is, they reject Him. If they do reject Him, plagues that are worse than they have ever imagined, will come. These plagues will be against their crops, but also, against their bodies. The plague will not go away. Plagues that come from God in the form of sickness have no earthly cure. Only God can stop that plague.
Deuteronomy 28:60 "Moreover he will bring upon thee all the diseases of Egypt, which thou wast afraid of; and they shall cleave unto thee."
All that in a way of judgment were brought upon the Egyptians for refusing to let Israel go. Or all such diseases as were peculiar to them, and common among them, as the leprosy, the itch, ulcers, etc.
"Which thou wast afraid of": When living among them, lest they should catch them from them, or they should be inflicted on them by the hand of God.
"And they shall cleave unto thee": Not only should come upon them, but continue with them. They should not easily get rid of them, or be cured of them.
In this case, Egypt symbolizes the sinful world. One of the promises, if they kept God's commandments, was they would not have the diseases of Egypt. The reverse is true, if they do not keep His commandments. A.I.D.S. is an example of the type of plague this is speaking of.
Deuteronomy 28:61 "Also every sickness, and every plague, which [is] not written in the book of this law, them will the LORD bring upon thee, until thou be destroyed."
"The book of this law": A definite, particular written document was meant (see 31:9), referring not just to Deuteronomy (compare 31:9), but to the Pentateuch, as far as it had been written. This is evident from (verses 60-61), which indicate that the diseases of Egypt were written in the book of the law, thus referring to Exodus, which records those plagues.
This is speaking of strange new diseases, that they had never heard of before. If they do not repent and turn to God, they will die of these diseases.
Deuteronomy 28:62 "And ye shall be left few in number, whereas ye were as the stars of heaven for multitude; because thou wouldest not obey the voice of the LORD thy God."
There were but very few left in the land of Judea by Nebuchadnezzar's general when Jerusalem was taken by him. And these were of the poorer sort, and were left for vinedressers and husbandmen (Jer. 39:10). And how much they were reduced by the Romans will appear by the accounts Josephus gives of those that were slain, and made prisoners by them. He says, "there were 1,100,000 slain at the siege of Jerusalem and by the war, and 97,000 made prisoners". And it is computed that 1,240,490 were destroyed in Jerusalem and other parts of the nation. And it is also said by their historian, that of those that were transported from Jerusalem and other parts of Palestine into Spain. Scarcely a thousandth part remained and that an infinite number were slain in France and Germany. And though their number equaled those that came out of Egypt, yet scarce five thousand of them were left.
"Whereas ye were as the stars of heaven for multitude": And, as it is sometimes said, as the sand of the sea, as was promised to Abraham (Gen. 15:5). And was fulfilled in the days of Solomon (1 Kings 4:20).
"Because thou wouldest not obey the voice of the Lord thy God": In his law, and by his prophets. And especially by the voice of the true Messiah, in his everlasting Gospel. Of whom it is said, "today if ye will hear his voice"; etc. (Heb. 3:7).
God always keeps a remnant. The Babylonian captivity left them few in number. The worst instance of this, is when Noah, his wife, his three sons and their wives were the only people saved in the flood. God started all over with these 8 people. God will wipe out the masses, if they are unfaithful to Him.
Deuteronomy 28:63 "And it shall come to pass, [that] as the LORD rejoiced over you to do you good, and to multiply you; so the LORD will rejoice over you to destroy you, and to bring you to nought; and ye shall be plucked from off the land whither thou goest to possess it."
The Word of the Lord, as the Targum of Jonathan. Who with great delight and pleasure in them brought them out of Egypt, conducted them through the wilderness, protecting them and providing all good things for them. And brought them into the land of Canaan, a land flowing with milk and honey, and settled them there. And gave them judges and kings, priests and prophets, for a long series of time, with other innumerable blessings he bestowed upon them.
"And to multiply you": So that they became as the stars of heaven, and the sand of the sea, as before observed.
"So the Lord will rejoice over you to destroy you and to bring you to nought": Take as much pleasure in their ruin and destruction, whereby his justice would be glorified, and the honor of his laws preserved. As before in bestowing good things on them, in which mercy and kindness were displayed.
"And ye shall be plucked from off the land whither thou goest to possess it": In a violent manner, by their enemies, and against their wills, they being loath to leave it. The Emperor Adrian, to prevent their insurrections and rebellions, which had given him a great deal of trouble, ordered by an edict that no Jew should come into Jerusalem, nor into the land of Judea, or be seen in it. Which is observed by several writers; by which means the country was cleared of them. In later times, some of them did get there again, but they were but few. Compare (Jer. 12:14; 45:4).
Jacob took seventy people into Egypt with him, and about two and a half million came out. This is saying, that God can take two and a half million, and reduce them down to seventy again. The unfaithful will not remain in the land God had promised them.
Deuteronomy 28:64 "And the LORD shall scatter thee among all people, from the one end of the earth even unto the other; and there thou shalt serve other gods, which neither thou nor thy fathers have known, [even] wood and stone."
"The LORD shall scatter thee": The Jews remaining after the curses fall would be dispersed by the Lord ultimately to serve false gods, restlessly and fearfully throughout all the nations of the earth (compare Neh. 1:8-9; Jer. 30:11; Ezek. 11:16). This dispersion began with the captivity of the northern kingdom, Israel (722 B.C.), then the southern kingdom, Judah (586 B.C.). In the future earthly kingdom of Messiah, Israel will experience its regathering in faith, salvation, and righteousness (see Isa. 59:19-21: Jer. 31:31-34; Ezek. 36:8 - 37:14; Zech. 12:10 - 14:21). The unbearable nature of Israel's present condition was emphasized since the people longed for another time (verse 67; compare Jer. 44:7; Hosea 8:13; 9:3; 11:4-5).
There are several times in history, when this very thing happened. In fact, the Jews were scattered all over the world. Then they began re-gathering in Israel. In Babylon, they did worship false gods of wood and stone.
Deuteronomy 28:65 "And among these nations shalt thou find no ease, neither shall the sole of thy foot have rest: but the LORD shall give thee there a trembling heart, and failing of eyes, and sorrow of mind:"
No quiet settlement, nor certain dwelling. Being obliged to move from place to place through cruel edicts, heavy fines and mulcts, exorbitant taxes and impositions. And diligent search made after them by the courts of the inquisition, especially where any substance was to be gotten. The Jews themselves own that this passage is now fulfilled in them.
"But the Lord shall give thee there a trembling heart": Being always in fear lest their persons should be seized on, their children taken from them, and their goods confiscated. Hence the poet gives them the epithet of "trembling".
"And failing of eyes": In looking for a vainly expected Messiah, to deliver them from all their fears and troubles.
"And sorrow of mind": Under their present afflictions and calamities.
It is so sad for a person to be uprooted from his homeland, and live in a strange land with strange gods. He is never at peace until he is returned home again.
Deuteronomy 28:66 "And thy life shall hang in doubt before thee; and thou shalt fear day and night, and shalt have none assurance of thy life:"
Whether it shall be spared or not by the enemy.
"And thou shalt fear day and night": Being in continual dread of being killed.
"And shalt have none assurance of thy life": Of its being continued a moment scarcely, but live in constant fear and expectation of its being taken away.
Hitler is supposed to have killed a sixth of all the Jews in World War 2. They certainly were not safe in the foreign land. This is one of the fulfillments of the verse above.
Deuteronomy 28:67 "In the morning thou shalt say, Would God it were even! and at even thou shalt say, Would God it were morning! For the fear of thine heart wherewith thou shalt fear, and for the sight of thine eyes which thou shalt see."
Wishing they might get through the day well, fearing their life would be taken away before night. Or some sad calamity befalls them before the day was past.
"And at even thou shall say, would God it were morning": Dreading what would happen to them in the night, that some messenger of death would be sent to dispatch them. Or they should be hauled out of bed to a court of inquisition, and cast into a dungeon.
"For the fear of thine heart wherewith thou shalt fear, and for the sight of thine eyes which thou shalt see": Often beholding such dreadful sights, as their countrymen put upon the rack, and cruelly tortured, and then burnt alive. And so their hearts would fear and tremble, lest they should be the next that would be taken up and used in this manner. Besides other severities and hard usages, with which their brethren were treated, and they in continual fear of.
There will be much to fear, both day and night. The fear that comes with uncertainty is spoken of here. There are things that are better than death. To have this type of fear, would cause a person to die a thousand deaths.
Deuteronomy 28:68 "And the LORD shall bring thee into Egypt again with ships, by the way whereof I spake unto thee, Thou shalt see it no more again: and there ye shall be sold unto your enemies for bondmen and bondwomen, and no man shall buy [you]."
"And no man shall buy you": Israel would be so abandoned by God that she would not even be able to sell herself into slavery. The curse of God would bring Israel into a seemingly hopeless condition (compare Hosea 8:13; 9:3). The specific mention of Egypt could be symbolic for any lands where the Jews have been taken into bondage or sold as slaves. But it is true that after the destruction of Jerusalem in A.D. 70, which was a judgment on the apostasy of Israel and their rejection and execution of the Messiah, this prophecy was actually fulfilled. The Roman general Titus, who conquered Jerusalem and Israel, sent 17,000 adult Jews to Egypt to perform hard labor there and had those who were under 17 years old publicly sold. Under the Roman emperor Hadrian, countless Jews were sold and suffered such bondage and cruelty.
The Jews have been hated and rejected, even in our land by some people. Egypt in the verse above, is speaking of the world, not specifically Egypt. The exodus out of Egypt was the birth of a nation. Such a happening as the one mentioned above, would be their death. This speaks of slavery, wherever it happens.
Deuteronomy Chapter 28 Continued Questions
1. They shall carry much seed out in the field, but shall gather little in; why?
2. What happens to the vineyards?
3. Why is olive oil used for anointing?
4. Why will they not enjoy their sons and daughters?
5. Who will rule over them?
6. Why did they know what it was to be the tail?
7. Why will all of these curses come upon them?
8. What are the two choices of these people?
9. What would be the condition of these people in captivity?
10. When God's blessings are removed, what does that do to Israel?
11. What had they taken for granted before?
12. Who were some of the nations, that came against them?
13. What was a sign of the fierceness of the nation, that came against them?
14. What happens to the walls of their cities?
15. What chapter of Jeremiah tells of this very thing?
16. What terrible practice does verse 53 say, they will do when things are the worst?
17. What does Jeremiah chapter 47 verse 3 say, the father does to the children?
18. What is verse 55 speaking of?
19. What is meant by a tender and delicate woman?
20. What had her behavior become?
21. The author finds what hard to believe?
22. Who is their God?
23. He is the Eternal One who __________.
24. What kind of plagues come on them, when they reject God?
25. What are the diseases of Egypt speaking of?
26. What, in our society, is an example of the plague in verse 60?
27. What kind of diseases is verse 61 speaking of?
28. God always kept a ____________.
29. The worst instance of God killing nearly everyone, and keeping a remnant is when?
30. What shall God's people do in the nations, where they are scattered?
31. Hitler killed about a ________ of the Jews?
32. The exodus out of Egypt was the _________ of a nation.
Verses 29:1 - 30:20: These chapters contain the third address of Moses, which is a contrast between the covenant at Sinai and the covenant he envisioned for Israel in the future. Though the past has seen Israel's failure to keep the covenant and to trust in God, there was hope for the future. It was this hope that Moses emphasized in the content of these chapters focusing clearly on the themes of the new Covenant.
Verses 1-9: Both former mercies, and fresh mercies, should be thought on by us as motives to obedience. The hearing ear, and seeing eye, and the understanding heart, are the gift of God. All that have them, have them from him. God gives not only food and raiment, but wealth and large possessions, too many to whom he does not give grace. Many enjoy the gifts, who have not hearts to perceive the Giver, nor the true design and use of the gifts. We are bound, in gratitude and interest, as well as in duty and faithfulness, to keep the words of the covenant.
Deuteronomy 29:1 "These [are] the words of the covenant, which the LORD commanded Moses to make with the children of Israel in the land of Moab, beside the covenant which he made with them in Horeb."
"These are the words": The Hebrew text numbers this verse as (28:69) rather than (29:1), seeing it as the conclusion to the second address of Moses. However (as in 1:1), these words introduce what follows, serving as the introduction to Moses' third address.
"The covenant ... in the land of Moab": The majority of interpreters view the covenant stated here as a reference to the covenant made at Sinai. According to this view, the covenant that God made with Israel at Sinai (Horeb), was renewed in Moab. However, this verse clearly states that the covenant of which Moses now speaks was "besides", or "in addition to", the previous covenant. This was another covenant distinct from the one made at Sinai. This other covenant is viewed by some interpreters as the Palestinian Covenant, which gave Israel the title to the land (see 30:5). However, the emphasis of these two chapters is not on the Land, but on the change of Israel's heart (see the contrast between 29:4 and 30:6). It was exactly this change of heart which the later prophets would term "The New Covenant" (see Jer. 31:31-34; Ezek. 36:26-27). In response to Israel's certain failure under the provisions of the Sinaitic Covenant (29:23-28), Moses anticipated the New Covenant under which Israel would be obedient to the Lord and finally reap His blessings (30:1-10).
In the last lesson, we were told of the difficulty that would come upon the people if they did not keep covenant with God. The agreement they had made with God was an everlasting covenant. God would bless them, as long as they remained faithful to Him. This is not a new covenant that Moses is giving here. He is however, stating a few things not in the earlier covenant. This is just as much a part of the covenant as the original. They were now to implement the covenant given them. The main thrust of the entire covenant is remaining faithful to God, to receive all the blessings. There is a warning again, of the dangers in seeking after false gods.
Verses 2-9: Not everything taken in with physical eyes and ears is also perceived by the heart (Ezek. 12:2; Matt. 13:9). This is why some people can "study" the Word of God but not "see" the Word of God. The Lord is the one who gives spiritual sight (Acts 28:26-27; Rom. 11:8; Eph. 4:18).
Deuteronomy 29:2 "And Moses called unto all Israel, and said unto them, Ye have seen all that the LORD did before your eyes in the land of Egypt unto Pharaoh, and unto all his servants, and unto all his land;"
He had been speaking before to the heads of them, and delivered at different times what is before recorded. But now he summoned the whole body of the people together, a solemn covenant being to be made between God and them. Or such things being to be made known unto them as were of universal concernment.
"And said unto them": What is in this chapter; which is only a preparation or introduction to what he had to declare unto them in the following.
"Ye have seen all that the Lord did before your eyes in the land of Egypt": The Targum of Jonathan is, "what the Word of the Lord did." For all the wonderful things done there in Egypt were done by the essential Word of God, Christ, the Son of God. Who appeared to Moses in the bush, and sent him to Egypt, and by him and Aaron wrought the miracles there. Which many now present had seen, and were then old enough to take notice of, and could remember, though their fathers then alive were now dead.
"Unto Pharaoh and unto all his servants, and unto all his land": The plagues he inflicted on the person of Pharaoh, and on all his courtiers, and on all the people in Egypt, for they reached the whole land.
This alone, should have made them realize the power of God to do whatever He wanted to do. The power of God was no secret to them. He brought ten plagues on Egypt to get them released from Pharaoh. He destroyed Pharaoh's army at the Red Sea, when He carried the Israelites over on dry land safely. Just His presence with them across the desert should have been enough.
Deuteronomy 29:3 "The great temptations which thine eyes have seen, the signs, and those great miracles:"
Or trials, the ten plagues which tried the Egyptians, whether they would let Israel go. And tried the Israelites, whether they would believe in the Lord, and trust in his almighty power to deliver them.
"The signs and those great miracles": As the said plagues were such as were beyond the power of nature to produce, and which only Omnipotence could really effect.
The journey for 40 years had been a miracle. Moses reminds them of this, so they will be awakened to the possibilities God offers.
Deuteronomy 29:4 "Yet the LORD hath not given you a heart to perceive, and eyes to see, and ears to hear, unto this day."
"The LORD hath not given you ... eyes to see": In spite of all they had experienced (verses 2-3), Israel was spiritually blind to the significance of what the Lord had done for them, lacking spiritual understanding, even as Moses was speaking. This spiritual blindness of Israel continues to the present day (Rom. 11:8), and it will not be reversed until Israel's future day of salvation (see Rom. 11:25-27). The Lord had not given them an understanding heart, simply because the people had not penitently sought it (compare 2 Chron. 7:14).
It is as if they are blind and deaf. The miracles are soon forgotten. They are a people of little understanding. It seems nothing will cause them to have faith in God, the way they need to. Their hearts are hard, and they have scales over their eyes and ears.
Deuteronomy 29:5 "And I have led you forty years in the wilderness: your clothes are not waxen old upon you, and thy shoe is not waxen old upon thy foot."
From the time of their coming out of Egypt unto that day, which though not quite complete, is given as a round number.
"Your clothes are not waxen old upon you": Were not worn out; all those forty years they had been in the wilderness. They had never wanted clothes fitting for them, according to their age and stature, and which decayed not (see notes on Deut. 8:4).
"And thy shoe is not waxen old upon thy foot": Which were necessary to wear in travelling, and especially in a rugged wilderness. And yet, thought they had been always in use during so long a time, were not worn out, which was really miraculous (see note on Deut. 8:4).
Certainly one of the greatest miracles that happened, was the 40 year journey without their shoes and clothing wearing out. The divine care that God took for their slightest needs, should have awakened their understanding.
Deuteronomy 29:6 "Ye have not eaten bread, neither have ye drunk wine or strong drink: that ye might know that I [am] the LORD your God."
Bread made of corn, common bread, of their own preparing, made by the labor of their own hands. But manna, the food of angels, the bread of heaven.
"Neither have you drank wine, nor strong drink": Only water out of the rock, at least chiefly, and for constancy. Though it may be, when they were on the borders of other countries, as of the Edomites, they might obtain some wine for their money.
"That ye might know that I am the Lord your God": Who was both able and willing to provide food, drink, and raiment for them, and supply them with all good things. And support them without the use of the common necessaries of life; which were abundant proofs of his power and goodness.
One of the purposes of the Manna was that they were feeding upon the LORD, instead of earthly food. Even this, they did not comprehend. Instead of being thankful for the heavenly food which sustained them, they complained of it. God showed them over and over on their journey that He was their provider.
Deuteronomy 29:7 "And when ye came unto this place, Sihon the king of Heshbon, and Og the king of Bashan, came out against us unto battle, and we smote them:"
The borders of Moab, the wilderness before it, to which joined the plains they were now in (see Num. 21:13).
"Sihon king of Heshbon, and Og king of Bashan, came out against us unto battle": Not together, but one after the other, and that very quickly. As soon almost as they had fought with the one, and conquered him, the other came out against them.
"And we smote them": Killed them and their armies, and the inhabitants of their countries. The history of which see in (Num. 21:23).
The greater part of "we" is speaking of God, who went into battle with them. It was God, who drove their enemies out before them. In the 21st chapter of Numbers, we saw how Sihon came against Israel and was defeated. Og we remember, was a giant, but that did not save him. The LORD was with Israel, and Israel could not lose.
Deuteronomy 29:8 "And we took their land, and gave it for an inheritance unto the Reubenites, and to the Gadites, and to the half tribe of Manasseh."
Which belonged to the two kings, the lands of Jazer, Gilead, and Bashan, fine countries for pasturage.
"And gave it for an inheritance unto the Reubenites, and to the Gadites, and to the half tribe of Manasseh. Who requested it, and to whom it was granted on certain conditions, and they were now in possession of it (see Num. 32:1).
We remember, the land they took on the eastern side of the Jordan was such beautiful grazing land that Reuben, Gad, and the half tribe of Manasseh kept that for their inheritance.
Deuteronomy 29:9 "Keep therefore the words of this covenant, and do them, that ye may prosper in all that ye do."
"Keep therefore the words of this covenant": The spiritual experience of God's faithfulness to Israel should have led to obedience to the stipulations of the Sinaitic Covenant in the future, but could not without a transformed heart (verses 4, 18), and the true knowledge of God (verse 6).
Their prosperity is a gift from God. The way to be assured of that prosperity, is if they keep the commandments of God and worship no false gods.
Verses 10-21: The national covenant made with Israel, not only typified the covenant of grace made with true believers, but also represented the outward dispensation of the gospel. Those who have been enabled to consent to the Lord's new covenant of mercy and grace in Jesus Christ, and to give up themselves to be his people, should embrace every opportunity of renewing their open profession of relation to him. And their obligation to him, as the God of salvation, walking according thereto. The sinner is described as one whose heart turns away from his God. There the mischief begins, in the evil heart of unbelief, which inclines men to depart from the living God to dead idols. Even to this sin man is now tempted, when drawn aside by their own lusts and fancies. Such men are roots that bear gall and wormwood. They are weeds which, if let alone, overspread the whole field. Satan may for a time disguise this bitter morsel, so that thou shalt not have the natural taste of it, but at the last day, if not before, the true taste shall be discerned. Notice the sinner's security in sin. Though he hears the words of the curse, yet even then he thinks himself safe from the wrath of God. There is scarcely a threatening in all the book of God more dreadful than this. Oh that presumptuous sinners would read it, and tremble! For it is a real declaration of the wrath of God, against ungodliness and unrighteousness of man.
Verses 10-13: The words "Ye stand this day" imply a formal ceremony. The stress is on the present, meaning that the Israelites were recommitting themselves to the Mosaic Covenant, not to a new covenant.
"Ye stand ... before the LORD your God": All the people were likely stationed in an orderly way before Moses, but this is not a call to outward order, but inward devotion, to make the covenant a matter of the heart and life.
Deuteronomy 29:10 "Ye stand this day all of you before the LORD your God; your captains of your tribes, your elders, and your officers, [with] all the men of Israel,"
Being gathered together at the door of the tabernacle, at the summons of Moses. Aben Ezra interprets it round about the ark, which was the symbol of the divine Presence.
"Your captains of your tribes": The heads and rulers of them.
"Your elders and your officers, with all the men of Israel": Not the seventy elders only, but their elders in their several tribes, cities, and families, men of gravity and prudence, as well as of age. And who were in some place of power and authority or another. And the "officers" may design such who attended the judges, and executed their orders (see Deut. 16:18). And with them were the common people, the males, who were grown. Aben Ezra thinks they stood in the order in which they here are mentioned, which is not improbable. Next to Moses the princes, then the elders, and after them the officers, and next every man of Israel, the males. And then the little ones with the males. After them the women, and last of all the proselytes.
Deuteronomy 29:11 "Your little ones, your wives, and thy stranger that [is] in thy camp, from the hewer of thy wood unto the drawer of thy water:"
Who are scarcely ever mentioned in any special law or solemn transaction.
"And thy stranger that is in thy camp": Not only the proselyte of righteousness, who embraced the Jewish religion entirely, but the proselyte of the gate, who was admitted to dwell among them, having renounced idolatry. These standing with the Israelites, when this covenant was made, has respect to the Gentiles, who as well as the Jews have an interest in the covenant of grace made with Christ. In whom there is, neither Jew nor Gentile, any difference between them.
"From the hewer of thy wood to the drawer of thy water": That hewed wood for firing and other uses. And drew water for the camp. Who were generally average persons, and perhaps some that came out of Egypt with them are here intended. However, average and abject persons are meant, and signifies that none should be excluded from a concern in this solemn affair on account of their manner.
We see this covenant is not just with the leaders, but with all the people. They are from the greatest to the smallest. Each person must, in his heart, make covenant with God. They all stand before Moses for this message from God. They must each one, and all collectively, know what is expected of them.
Deuteronomy 29:12 "That thou shouldest enter into covenant with the LORD thy God, and into his oath, which the LORD thy God maketh with thee this day:"
"Enter into covenant ... and ... oath": "Enter into" expresses entire submission in faith and repentance before God, resulting in heart obedience. The people were to bind themselves in an oath to obey the stipulations of God's covenant (compare Gen. 26:28).
This covenant was with the LORD and each individual person represented. This covenant must be agreed upon by the entire nation of Israel. It must be unanimous. Even the children must hear and agree for the generations to come.
Deuteronomy 29:13 "That he may establish thee today for a people unto himself, and [that] he may be unto thee a God, as he hath said unto thee, and as he hath sworn unto thy fathers, to Abraham, to Isaac, and to Jacob."
Which contains the sum and substance of the covenant (see Jer. 32:38).
"As he hath said unto thee, and as he had sworn unto thy fathers, to Abraham, to Isaac, and to Jacob" (Deut. 26:17).
God had chosen them as His people. He wants to bless them, as no other nation has ever been blessed. This is what was said to Abraham.
Genesis 17:7 "And I will establish my covenant between me and thee and thy seed after thee in their generations for an everlasting covenant, to be a God unto thee, and to thy seed after thee."
This covenant is fulfilled in the Christians.
Galatians 3:29 "And if ye [be] Christ's, then are ye Abraham's seed, and heirs according to the promise."
Verses 14-19: This "covenant" renewal included future generations ("not here with us this day"). The current generation's obedience greatly affects those not yet born. The demands of the "oath" extended to each "man" and "woman".
Verses 14-15: "Neither with you only": All of Israel, present and future, were to be bound by the stipulations of the covenant to obey God and be blessed. Thus, they would be able to lead all nations to the blessedness of salvation (compare John 17:20-21; Acts 2:39).
Deuteronomy 29:14 "Neither with you only do I make this covenant and this oath;"
That is, Moses. For he was ordered to make this covenant with them in the name of the Lord. What promises of good things, or declarations of his mind and will, God would make. Moses was to deliver to them. And what was required of them he would inform them of. Aben Ezra interprets it, not only you, but those that will come after you, your sons and your sons' sons.
Deuteronomy 29:15 "But with [him] that standeth here with us this day before the LORD our God, and also with [him] that [is] not here with us this day:"
Who are before specified according to their dignity, age, sex, and station of life. Or rather, "but as with him that standeth", etc.
"And also with him that is not here with us this day": Detained at home by illness and indisposition of body, or by one providence or another. So that they could not come out of their tents, and make their appearance before the tabernacle. Though Jarchi interprets this of the people of future generations.
Notice the covenant is to extend for generations to come, and not just for this generation. God swore by Himself, since there was none greater.
Deuteronomy 29:16 "(For ye know how we have dwelt in the land of Egypt; and how we came through the nations which ye passed by;"
How long they and their fathers had dwelt there. The number of years they had been in the land, as the Targum of Jonathan, which was upwards of two hundred years. And being a country the inhabitants of which were much given to idolatry. They had seen many of their idols, and much of their idolatrous worship. And their hearts had been apt to be ensnared by it, and the minds of some tinctured with it. And the remembrance thereof might make ill impressions on them. To remove or prevent which this covenant was made.
"And how we came through the nations which ye passed by": As the Edomites, Ammonites, Moabites, and Midianites, as Aben Ezra observes. Through whose borders they came, as they passed by their countries in their journeys in the wilderness.
In Egypt there were many false gods. Even the nations they encountered on the way to the Promised Land, were idol worshippers as well. Part of the reason for the ten plagues on Egypt, was to defame the false gods of Egypt.
Deuteronomy 29:17 "And ye have seen their abominations, and their idols, wood and stone, silver and gold, which [were] among them:)"
Or, "their abominations, even their idols", for the same are meant by both. It is common in Scripture to call the idols of the Gentiles abominations, without any other explanation of them (see 1 Kings 11:5). Because they are abominable to God, and ought to be so to men. The word for idols has the signification of dung, and may be rendered dunghill gods. Either referring to such that were bred and lived in dung. As the beetle, worshipped by the Egyptians, as Bishop Patrick observes. Or which were as much to be loathed and abhorred as the dung of any creature.
"Wood and stone, silver and gold": These are the materials of which the idols they had seen in the several countries they had been in, or passed through, were made of. Some of wood, others of stone cut out of these, and carved. Others more rich and costly were made of massive gold and silver, and were molten ones. Or the images of wood were glided with gold and silver.
"Which were among them": Now these being seen by them in as they passed along. They might run in their minds, or be called to remembrance by them. And so they be in danger of being drawn aside to make the like, and worship them.
"Abominations" are revolting sins in the sight of God. Moses is showing them they are without excuse, if they follow these false gods of stone, silver, and gold. The evidence of God was overwhelming. We too are without excuse, if we do not follow the One True God. The Bible should be evidence enough for us. We mentioned several times, that anything made with human hands is not to be worshipped. God is not a God that can be seen with physical eyes, or touched with physical hands. He is the great Creator. He is Spirit.
Deuteronomy 29:18 "Lest there should be among you man, or woman, or family, or tribe, whose heart turneth away this day from the LORD our God, to go [and] serve the gods of these nations; lest there should be among you a root that beareth gall and wormwood;"
"A root that beareth gall and wormwood": The picture was of a root spreading poison and bitterness into the whole tree. The metaphor indicates permeation of idolatry throughout Israel because of the action of an individual family or tribe, precipitating God's curse and wrath.
Idolatry is described as a plant that takes root and issues in a harvest of poison weed and wormwood. The same kind of classical imagery is found in (32:32; Hosea 10:4; and Amos 6:12).
The false gods of these nations could bring nothing, but bitterness and destruction. Anyone who follows after false gods, is headed for destruction.
Deuteronomy 29:19 "And it come to pass, when he heareth the words of this curse, that he bless himself in his heart, saying, I shall have peace, though I walk in the imagination of mine heart, to add drunkenness to thirst:"
"To add drunkenness to thirst": The meaning is that the deceived individual rebel against the Lord follows only his wicked heart and could not hide within the total community. The idolater would stand out and bear the judgment for his idolatry.
To bless one's self in his heart, is to deny the power of God who made him.
Romans 1:21 "Because that, when they knew God, they glorified [him] not as God, neither were thankful; but became vain in their imaginations, and their foolish heart was darkened."
He cannot bless himself. Blessings come from God. He is trying to make a god of himself. The next verse tells of the fate of so foolish a person.
Verses 20-28: The horrors of future judgment would lead to a landscape similar to that of Sodom's judgment: "brimstone, and salt and burning (Gen. 18:24-25).
Deuteronomy 29:20 "The LORD will not spare him, but then the anger of the LORD and his jealousy shall smoke against that man, and all the curses that are written in this book shall lie upon him, and the LORD shall blot out his name from under heaven."
"Blot out his name from under heaven": The idolater would have no place among God's people, because God would curse him and then kill him (compare 25:19; Exodus 17:14). This very strong language reveals how God feels about idolatry, which is forbidden in the Decalogue (Exodus 20:2-7).
The heart of man is what he is. If his heart is evil, he is evil. God will not find him guiltless who has an evil heart to follow after his own desires. He is like Lucifer, who desired to be God. This man is very evil, and will inherit the curses. Just as Lucifer was thrown out of heaven, this man will have his name blotted out of the book of life.
Deuteronomy 29:21 "And the LORD shall separate him unto evil out of all the tribes of Israel, according to all the curses of the covenant that are written in this book of the law:"
Unto the evil of punishment, devote and consign him to it, and make him a visible and distinguished mark of his displeasure and vengeance. So some men are righteously separated from others, and preordained unto condemnation, being wicked and ungodly men. For such God has made or appointed for the day of evil (see Prov. 16:4).
"According to all the curses of the covenant that are written in this book of the law": The evil of punishment he shall be separated unto shall be according to them, or include them all. The sense is, that the wrath of God, and the whole curse of the law due to him for his sin, shall come upon him (see Deut. 28:16). "This book of the law": See (note on 31:9).
This evil man will not inherit with the rest of Israel, who obey God. He will receive curses, instead of blessings.
Verses 22-28: Idolatry would be the ruin of their nation. It is no new thing for God to bring desolating judgments on a people near to him in profession. He never does this without good reason. It concerns us to seek for the reason, that we may give glory to God, and take warning to ourselves. Thus, the law of Moses leaves sinners under the curse, and rooted out of the Lord's land. But the grace of Christ toward penitent, believing sinners, plants them again in their land; and they shall no more be pulled up, being kept by the power of God.
Deuteronomy 29:22 "So that the generation to come of your children that shall rise up after you, and the stranger that shall come from a far land, shall say, when they see the plagues of that land, and the sicknesses which the LORD hath laid upon it;"
"The generation to come ... and the stranger": In a future day, both Israel and the nations would see the results of God's judgment upon the Land of Israel because of Israel's disobedience, as a witness to the holy standard God has established in His law. Compare (Lev. 26:31-32).
The terrible punishment that comes upon them, will be an astonishment, and a warning to future generations. These plagues are in punishment from God. The illnesses spoken of here, could be spoken of as a plague as well. There will be no ready cure for them.
Deuteronomy 29:23 "[And that] the whole land thereof [is] brimstone, and salt, [and] burning, [that] it is not sown, nor beareth, nor any grass groweth therein, like the overthrow of Sodom, and Gomorrah, Admah, and Zeboim, which the LORD overthrew in his anger, and in his wrath:"
"Sodom": The punishment the Lord would bring upon Israel in the future was likened to that of Sodom and her allies whom the Lord buried in fiery brimstone in the time of Abraham and Lot (see Gen. 19:24-29). It should be noted that Sodom and vicinity resembled paradise, the garden of God, before its destruction (compare Gen. 13:10).
Sodom and Gomorrah have been examples for all of history of what happens, when a society does what is pleasing to its flesh instead of obeying God. They were not only destroyed with fire and brimstone, but have never been rebuilt. They are a desert area, even until now. There is nothing growing there these thousands of years later. They had been as a garden of God, until they rebelled against God. This is a warning from Moses, that this could happen again if they disobey God.
Deuteronomy 29:24 "Even all nations shall say, Wherefore hath the LORD done thus unto this land? what [meaneth] the heat of this great anger?"
For the destruction of this land, and the people of it, would be, as it has been, so very great and awful. And so very remarkable and surprising, that the fame of it would be heard among all the nations of the world, as it has been. Who, upon hearing the sad report of it, would ask the following questions.
"Wherefore hath the Lord done thus unto this land?" So distinguished from all others for the fruitfulness and pleasantness of it. The people, the inhabitants of which, he chose, above all others, to be a special and peculiar people. And where he had a temple built for him, and where he had his residence, and worship used to be given unto him.
"What meaneth the heat of this great anger?" What is the reason of his stirring up his fierce wrath, and causing it to burn in so furious a manner? Surely it must be something very horrible and provoking indeed! This question is answered in (verses 25-28).
This area of the world is so desolate even today, it is obvious it was judgement of God that caused this destruction. The heat from the fire and brimstone was so great, that it even killed the roots of plants in the earth.
Deuteronomy 29:25 "Then men shall say, Because they have forsaken the covenant of the LORD God of their fathers, which he made with them when he brought them forth out of the land of Egypt:"
Even the world around them will realize the reason for this destruction. God did not break covenant with them, they broke covenant with God, and brought this upon themselves.
Deuteronomy 29:26 "For they went and served other gods, and worshipped them, gods whom they knew not, and [whom] he had not given unto them:"
As did all Israel, in the times of Solomon, and the ten tribes under Jeroboam, and other succeeding kings of Israel. And the two tribes in the times of Ahaz, and especially of Manasseh, when they worshipped all the host of heaven (see 1 Kings 11:33).
"Gods whom they knew not": To whom they, as well as their fathers before them, were strangers and approved not of them. And of whose power and goodness they had no experience, and of which there never were any instances. Yet such was their stupidity, as to leave their God. The only true God, of whom they had many proofs in both respects, and worship these idols. Which had never been profitable and serviceable to them on any account.
"And whom he hath not given unto them": Which version seems not to afford a good sense. For to what people whosoever has God, the true God, given other gods to worship, which this seems to imply, though he had not given or allowed any to them. Onkelos paraphrases it, "did not do them good". Which Jarchi explains, the gods they chose them did not impart to them any inheritance, or any portion. For the word used signifies to divide, or part a portion or inheritance. Now the Lord God did divide to Israel the land of Canaan for an inheritance, but these idols had never divided anything to them. And had been in no instance profitable or advantageous to them. And therefore, it was madness and folly in them to worship them, as well as great ingratitude to the Lord their God, who had done such great and good things for them. For so the words may be rendered, "and did not impart" or "divide to them" anything. That is, not anyone of them did; for the verb is singular.
This would happen, because they had broken the very first commandment. They had turned their backs upon the One True God, to worship the false gods (creations of men's hands). God's wrath is kindled against them, because they are unfaithful to Him.
Deuteronomy 29:27 "And the anger of the LORD was kindled against this land, to bring upon it all the curses that are written in this book:"
For this their idolatry and base ingratitude.
"To bring upon it all the curses that are written in this book": In this book of Deuteronomy, and particularly (Deut. 28:16; see Dan. 9:11).
The curses are automatic, when they turn away from God. It was their option to be blessed or cursed. They chose the curse.
Deuteronomy 29:28 "And the LORD rooted them out of their land in anger, and in wrath, and in great indignation, and cast them into another land, as [it is] this day."
Which was true both at the Babylonish captivity by Nebuchadnezzar. And at their present one by the Romans. Especially the latter, by whom they have been so rooted out, as that they have not been able to return to it these 1900 plus years, nor to have any inheritance or possession in it. Whereas, at the end of seventy years, they returned from the Babylonish captivity to their land again. And which was done;
"In anger, and in wrath, and in great indignation": Which were most abundantly shown in the utter destruction of their land, city, and temple, by the Romans.
"And cast them into another land, as it is this day": The ten tribes were cast into Assyria, and from thence into the cities of the Medes. The two tribes into the land of Chaldea, and now into all lands. And none their own, but another, a strange and foreign country. The word "cast" denotes the vehemence of the divine displeasure at them, expressed by the removal of them out of their own land into another. In the Hebrew word for "cast", a middle letter in it is greater than usual. The reason of which perhaps is, that this dealing of God with them might be observed and taken notice of as very remarkable. And Ainsworth thinks it is to observe the greatness of the punishment. And the Jews understand this of the casting away of the ten tribes. And they gather from hence that the ten tribes shall not return, though about it they are divided. For so they say in the Misnah, "the ten tribes shall not return, as it is said, and cast them into another land, as this day.
This is possibly speaking of the ten tribes of Israel, which just seemed to vanish. They are scattered all over the world. The two tribes saw some of this too. One of the times they were driven out, was when they were taken captive to Babylon.
Deuteronomy 29:29 "The secret [things belong] unto the LORD our God: but those [things which are] revealed [belong] unto us and to our children for ever, that [we] may do all the words of this law."
"The secret things ... which are revealed": That which is revealed included the law with its promises and threats. Consequently, that which is hidden only can refer to the specific way in which God will carry out His will in the future. Which is revealed in His Word and completed in His great work of salvation, in spite of the apostasy of His people.
Revelation is the act by which God gave men knowledge about Himself and His Creation, which man could not otherwise have known. The Scriptures speak of God's self-revelation in a general way in nature (Psalm 19:1; Rom. 1:18), but especially in the Scriptures (verse 29; Heb. 1:1). While the Scriptures do not reveal everything, they do reveal all we need to know about God. The relationship between God's revelation in nature and in the Scriptures is best seen in the visit of the Magi. God used the star to show them the King of the Jews had been born, but they were directed to Bethlehem by the revealed Word of God. When they arrived they saw the complete revelation of Jesus Christ (Matt. 2:1-11). While we can appreciate God's Creation and be impressed by what it reveals concerning Him, our most complete record of what God is like is the Bible (Gen. 1:14; Heb. 1:1).
The Lord has just described several terrible consequences of disobeying Him, but there is more. "Secret things" probably refers to future details still undisclosed, yet what God had "revealed", judgment for disobedience, blessing for obedience, requirements for holiness, should have been sufficient to encourage the Israelites to "do all the words of this Law". God does not withhold anything that His people need to know. Still, the purpose of His revelation is obedience, not just open communication.
God has a few things that He has not revealed to mankind. The things that are necessary for us to live have been revealed to us. God revealed to mankind the perfect life. It is mankind, which has strayed and brought many of the problems upon themselves. The Bible is an instruction book to guide us through life. We will fail if we do not read and follow the instructions God has left us. The Words of the law are contained in the Bible. The Holy Spirit of God will reveal to each person God's will for his life. We must seek God with all our hearts, and we will find Him. He wants to be our God. Let Him.
Deuteronomy Chapter 29 Questions
1. The covenant the LORD made with Israel was an ______________ covenant.
2. How long would God bless them?
3. Is this a new covenant?
4. How had God revealed His great power to them?
5. The entire journey for the 40 years had been a __________.
6. It is as if they are __________ and ________.
7. Why do they not understand God?
8. What miracle had occurred with their clothing?
9. What was one of the purposes of the Manna?
10. What is the little word that is so important in verse 7?
11. Where can we read about the defeat of Sihon?
12. Og, we remember, was a __________.
13. Who did God give the land of Og to?
14. How could they prosper?
15. Who is this covenant made with?
16. Who is giving them this covenant agreement?
17. The agreement must be ________________.
18. How far reaching is this covenant?
19. What did Egypt have in common with the nations Israel passed through?
20. What were their idols made of?
21. What are "abominations"?
22. Why are Christians without excuse?
23. Anyone who follows after false gods is headed for ________________.
24. To bless one's self in his heart, is to ________ the power of God who made him.
25. What is the fate of so foolish a person?
26. A person who has an evil heart and thinks he can bless himself, is like __________.
27. He will inherit __________, not _______________.
28. The illnesses in verse 22, could be spoken of as a __________.
29. What two cities were examples of what happens to a society, when the people do what is right in their own sight?
30. What happened to them later?
31. The world around is aware _________ did this.
32. Why would this terrible judgement come on them?
33. Who was rooted out in verse 28?
34. What has been revealed to mankind by God?
35. What reveals it?
36. What reveals the will of God to each of us.
37. If we seek God with all our heart, we will _________ Him.
38. He wants to be our God, ______ _______.
Verses 1-20: This chapter contains a call to decision: Life and blessing or death and cursing (verses 15-18).
Verses 1-10: In this chapter is a plain intimation of the mercy God has in store for Israel in the latter days. This passage refers to the prophetic warnings of the last two chapters, which have been mainly fulfilled in the destruction of Jerusalem by the Romans. And in their dispersion to the present day. And there can be no doubt that the prophetic promise contained in these verses yet remains and will come to pass. The Jewish nation shall in some future period, perhaps not very distant, be converted to the faith of Christ. And, many think, again settled in the land of Canaan. The language here used is in a great measure absolute promises; not merely a conditional engagement, but declaring an event assuredly to take place. For the Lord himself here engages to circumcise their hearts. And when regenerating grace has removed corrupt nature, and Divine love has supplanted the love of sin, they certainly will reflect, repent, return to God, and obey him. And he will rejoice in doing them good. The change that will be wrought upon them will not be only outward, or consisting in mere opinions; it will reach to their souls. It will produce in them an utter hatred of all sin, and a fervent love to God, as their reconciled God in Christ Jesus. They will love him with all their hearts, and with all their soul. They are very far from this state of mind at present, but so were the murderers of the Lord Jesus, on the day of Pentecost. Who yet in one hour were converted unto God. So shall it be in the day of God's power; a nation shall be born in a day. The Lord will hasten it in his time. As a conditional promise this passage belongs to all persons and all people, not to Israel only. It assures us that the greatest sinners, if they repent and are converted, shall have their sins pardoned, and be restored to God's favor.
The rejection of God by Israel, and of Israel by God and the subsequent dispersion were not the end of the story of God's people. Having anticipated a time when Israel's disobedience would lead to her captivity in a foreign land, Moses looked beyond the destruction of that time of judgment to an even more distant time of restoration and redemption for Israel (compare Lev. 26:40-45). This future restoration and blessing of Israel would take place under the New Covenant (see notes on Jer. 31:31-34; 32:36-41; Ezek. 36:25-27). For a comparison of the new Covenant with the Old Covenant (see notes on 2 Cor. 3:6-18).
Repentance and forgiveness. Israel had been "driven" away by the Lord (28:64), and now if the people "shalt return unto the LORD", God will "turn thy captivity, and have compassion ... and will return and gather thee from all the nations". This will occur at the second coming of Christ (Ezek. 36:24-36; 37:23-28; Mark 13:26-27; Rom. 11:25-27 are of interest). They will be restored to the land (verse 5); and God will do a work of grace in their hearts (verse 6), will judge Israel's enemies (verse 7; Joel 3:1-2), and will produce prosperity in the land (verse 9; Amos 9:11-15).
Verses 1-3: "Shalt call them to mind": Moses moved to the future when curses would be over and blessing would come. At some future time, after disobedience to the Lord brought upon Israel the curses of the covenant, the people will remember that the circumstances in which they found themselves were the inevitable consequence of their disobedience, and in repentance they will return to the Lord. The repentance will lead to a wholehearted commitment of obedience to God's commandments (verse 8). and the consequent end of Israel's distress (verse 3). This is the ultimate salvation of Israel by faith in Christ, spoken of by Isaiah (54:4-8), Jeremiah (31:31-34; 32:37-42), Ezekiel (36:23-38); Hosea (14:1-9), Joel (3:16-21), Amos (9:11-15), Zephaniah. (3-14-20), Zechariah (12:10 - 13:9), Malachi (3:16 - 4:4), and Paul (Rom. 11:25-27).
Built into the law is a mechanism for repentance and renewal. God knows His people will rebel, and yet in His grace, He provides a way to return to Him (Lev. 26:40; Neh. 1:9; Psalm 106:45; Isa. 55:7).
Deuteronomy 30:1 "And it shall come to pass, when all these things are come upon thee, the blessing and the curse, which I have set before thee, and thou shalt call [them] to mind among all the nations, whither the LORD thy God hath driven thee,"
Declared, pronounced, foretold, and prophesied of in the three preceding chapters. Especially in (Deut. 28:1).
"The blessing and the curse which I have set before thee": The blessings promised to those that pay a regard to the will of God and obey his voice. And curses threatened to them (see Deut. 28:1).
"And thou shall call them to mind among all the nations whither the Lord thy God hath driven thee": Recollect the promises and the threatenings, and observe the exact accomplishment of them in their captivities, and especially in this their last and present captivity.
The LORD will drive them into the foreign lands to chastise them, and cause them to realize the error of following after false gods. Notice it was the LORD who had driven them to the foreign lands.
Deuteronomy 30:2 "And shalt return unto the LORD thy God, and shalt obey his voice according to all that I command thee this day, thou and thy children, with all thine heart, and with all thy soul;"
By repentance, acknowledging their manifold sins and transgressions. Particularly their disbelief and rejection of the Messiah, now seeking him and salvation by him (see Hosea 3:5).
"And shalt obey his voice": In the Gospel, yielding the obedience of faith to that. Embracing the Gospel, and submitting to the ordinances of it.
"According to all that I command thee this day, thou, and thy children": Which was to love the Lord, and walk in his ways, directed to in the Gospel. And which were to be regarded from a principle of love to God and the blessed Redeemer (see Deut. 30:6).
"With all thine heart and with all thy soul": That is, both their return unto the Lord, and their obedience to his voice or word, should be hearty and sincere. Which being the case, the following things would be done for them.
After they have been driven from their homeland and are captives in another land, they can still repent and turn to God. He will accept them back, if they return to Him with all their hearts. The parents must also instruct the children, and they must turn to God their selves also. It seems Israel is very much like we Christians are. They do not appreciate God until they seem to have lost Him. God is never very far away however. He loves them, and wants to forgive them. They are just a prayer away from His help.
Verses 3-5: "The LORD thy God will turn thy captivity" conveys God's plan to intervene and regather the repentant nation in its land. This later became a dominant theme of the prophets (Jer. 30:18; 32:44; 33:11, 26; Joel 3:1), who declared that this great restoration will happen at the Second Coming of the Messiah just before Christ initiates His millennial reign on the earth (Isa. 59:20 - 60:12; Matt. 24:31; Mark 13:27).
Deuteronomy 30:3 "That then the LORD thy God will turn thy captivity, and have compassion upon thee, and will return and gather thee from all the nations, whither the LORD thy God hath scattered thee."
Return them from their captivity, or bring them out of it. Both in a temporal and spiritual sense. Free them from their present exile, and deliver them from the bondage of sin, Satan, and the law. And all this as the effect of his grace and mercy towards them, and compassion on them (see Jer. 30:18). The Targum of Jonathan is, "his Word shall receive with good will your repentance;" it being cordial and unfeigned, and fruits meet for it brought forth.
"And will return and gather thee from all the nations, whither the Lord thy God scattered thee": Or, "will again gather thee"; as he had gathered them out of all places where they had been scattered, on their return from the Babylonish captivity. So will he again gather them from all the nations of the earth. East, west, north, and south, where they are now dispersed. When they shall turn to the Lord, and seek David their King, the true Messiah.
God had heard their cries when they were captives in Egypt, and He will hear their prayers again and help them. This has happened with them many times. One of the best remembered is when he freed them from Babylon after 70 years. Even today, God is gathering them home to Israel again. It seems this situation has happened over and over with them.
Verses 4-5: The gathering of Jews out of all the countries of the earth will follow Israel's final redemption. Restoration to the Land will be in fulfillment of the promise of the covenant given to Abraham (see Gen. 12:7; 13:15; 15:18-21; 17:8), and so often reiterated by Moses and the prophets.
Deuteronomy 30:4 "If [any] of thine be driven out unto the outmost [parts] of heaven, from thence will the LORD thy God gather thee, and from thence will he fetch thee:"
This part of the prophecy has been fulfilled; they have been thus driven away.
"From thence will the Lord thy God gather thee, and from thence will he fetch thee": Whose eye is omniscient, and reaches every part of the world. And whose arm is omnipotent, and none can stay it, or turn it back. The Targum of Jonathan is, "from thence will he bring you near by the hands of the King Messiah."
This is possibly speaking of today, when they are on the other side of the world from Israel. Literally hundreds of thousands of Jews are returning to Israel from all over the world. It is as if there is an irresistible desire for them to come home to Israel.
Deuteronomy 30:5 "And the LORD thy God will bring thee into the land which thy fathers possessed, and thou shalt possess it; and he will do thee good, and multiply thee above thy fathers."
That the Jews upon their conversion in the latter day will return to the land of Judea again, and possess it, is the sense of many passages of Scripture. Among others (see Jer. 30:18). The above Targum is; "the Word of the Lord will bring thee, etc."
"And he will do thee good": Both in things temporal and spiritual (see Ezek. 34:24).
"And multiply thee above thy fathers": Increase their number more than ever they were in any age. For they shall be as the sand of the sea, which cannot be numbered (Hosea 1:10).
All that is required of them, is that they remain faithful to God. He will pour them out a blessing beyond their imagination, if they will love Him above everyone and everything else.
2 Chronicles 7:14 "If my people, which are called by my name, shall humble themselves, and pray, and seek my face, and turn from their wicked ways; then will I hear from heaven, and will forgive their sin, and will heal their land."
Deuteronomy 30:6 "And the LORD thy God will circumcise thine heart, and the heart of thy seed, to love the LORD thy God with all thine heart, and with all thy soul, that thou mayest live."
"The LORD ... will circumcise thine heart" (compare 10:16). This work of God in the innermost being of the individual is the true salvation that grants a new will to obey Him in place of the former spiritual insensitivity and stubbornness (compare Jer. 4:4; 9:25; Rom. 2:28-29). This new heart will allow the Israelite to love the Lord wholeheartedly, and is the essential feature of the new Covenant (see 29:4, 18; 30:10, 17; Jer. 31:31-34; 32:37-42; Ezek. 11:19; 36:26; see note on Jer. 4:4).
This is speaking of cutting away earthly lust from their hearts. God Himself, will cut away their evil hearts of unbelief.
Hebrews 8:10-11 "For this [is] the covenant that I will make with the house of Israel after those days, saith the Lord; I will put my laws into their mind, and write them in their hearts: and I will be to them a God, and they shall be to me a people:" "And they shall not teach every man his neighbor, and every man his brother, saying, Know the Lord: for all shall know me, from the least to the greatest."
Deuteronomy 30:7 "And the LORD thy God will put all these curses upon thine enemies, and on them that hate thee, which persecuted thee."
"All these curses" that the Lord might bring to Israel would now come to their "enemies". The warning to any nation that would mistreat Israel was one aspect of the Lord's promises to Abram (Abraham; in Genesis 12:3). This was not an isolated promise but one reiterated in Hebrew Scripture (Num. chapters 22-25; Isa. 54:15-17).
"Thine enemies": The curses that had fallen on Israel because of disobedience will in the future come upon the nations that have enslaved the Jews. The judgment of God would come upon those who cursed the physical seed of Abraham in fulfillment of (Gen. 12:3).
This was the promise from the beginning. God would bless those that bless them, and curse those who hate them.
Genesis 12:3 "And I will bless them that bless thee, and curse him that curseth thee: and in thee shall all families of the earth be blessed."
Verses 8-9: "Shalt return and obey the voice of the LORD": With a new heart under the New Covenant, Israel would obey all the commandments of the Lord. This would result in the Lord's blessing, which would bring greater prosperity than Israel had ever previously experienced.
Deuteronomy 30:8 "And thou shalt return and obey the voice of the LORD, and do all his commandments which I command thee this day."
In the Gospel. Obey the form of doctrine delivered to them, embrace the truth of the Gospel cordially, and yield a cheerful subjection to the ordinances of it. Or receive the Word of the Lord, as the Targum of Jonathan. Christ, the essential Word, by faith, as the Savior and Redeemer, Mediator, Prophet, Priest, and King.
"And do all his commandments which I command thee this day": The commandment nigh unto them, in their mouths and hearts, even the word of faith, the ministers of Christ preach (Deut. 30:11). Besides, all the moral precepts and commands of the law, which will then be in force, being eternal and invariable. Which faith in Christ, and love to him, will influence and constrain them to observe.
Those who truly love God, obey His commandments. Their well-being is dependent upon their obeying the commandments of God. Blessings beyond their imagination will come to them, if they do this.
Deuteronomy 30:9 "And the LORD thy God will make thee plenteous in every work of thine hand, in the fruit of thy body, and in the fruit of thy cattle, and in the fruit of thy land, for good: for the LORD will again rejoice over thee for good, as he rejoiced over thy fathers:"
In every manufacture, trade, or business of life in which they should be employed. The meaning is, that the Lord will greatly bless them in all that they shall set their hands to in a lawful way. So that they shall abound in good things, and have enough and to spare. A redundancy of the good things of life, great plenty of them.
"In the fruit of thy body": An abundance of children.
"And in the fruit of thy cattle": A large increase of oxen and sheep.
"And in the fruit of thy land for good": It being by the blessing of God on their labors restored to its former fertility. Though now barren through want of inhabitants, and the slothfulness of those that are possessed of it. For travelers observe, the soil is still good, only needs to be properly manured and cultivated.
"For the Lord will again rejoice over thee for good, as he rejoiced over thy fathers": Particularly in the days of Solomon and David, when the people of Israel enjoyed plenty of all good things, and so they will hereafter (see Hosea 2:15). The Targum of Jonathan is, "the Word of the Lord will return to rejoice" (see Jer. 32:41).
God loves them, and wants to bless them. He reminds me of the parable that Jesus told of the prodigal son. When the prodigal son repented and came home, his father gave a big party for him in celebration. God will return all the blessings they had, before they went astray. In fact, they will be blessed even above that.
Deuteronomy 30:10 "If thou shalt hearken unto the voice of the LORD thy God, to keep his commandments and his statutes which are written in this book of the law, [and] if thou turn unto the LORD thy God with all thine heart, and with all thy soul."
Here is a renewed enforcement of the indispensable fruit of salvation and another echo of the constant theme of this book.
There are conditions to receive these blessings, as there had been in the beginning. They cannot plead ignorance. The law God wants them to keep is written down. The main thing God wants from them is spoken by Jesus in the following verse.
Mark 12:30 "And thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind, and with all thy strength: this [is] the first commandment."
Verses 11-20: This section is a solemn appeal to choose life. The people are called upon to make a decision (Joshua 24:15).
(Deut. 29:29), mentioned that some things are known only to God, but the commands to Israel were not "hidden" (verse 11). They were written down for all to read. Neither were they "far off". They were available (See Rom. 10:6-10 and Paul's use of this passage). The law lay at everyone's door. "Heaven and earth" are invoked as God's witnesses (4:26; Micah 6:1-2), which was a regular formula of the secular treaties.
Verses 11-14: When Moses gave the Law to the Hebrew people, it was neither "hidden" (literally "too difficult"), nor was it too "far off" in the distance to be found. Paul would one day take this passage regarding the Law and apply it to faith in Christ, saying that "the word is nigh" and is in every believer's "mouth" and "heart" so that he or she will know what to do (Rom. 10:6-8).
After remembering the failures of the past and the prospects for the future, Moses earnestly admonished the people to make the right choice. The issue facing them was to enjoy salvation and blessing by loving God so wholeheartedly that they would willing live in obedience to His Word. The choice was simple, yet profound. It was stated in simple terms so that they could understand and grasp what God expected of them (verse 11). Although God had spoken from heaven, He had spoken through Moses in words every person could understand (verse 12). They did not have to search at some point beyond the sea (verse 13). The truth was there, through Moses, now in their hearts and minds (verse 14). All the truth necessary for choosing to love and obey God and thus avoid disobedience and cursing, they had heard and known (verse 15). Paul quotes (verses 12-14 in Rom. 10:6-8).
The law is not too high for thee. It is not only known afar off; it is not confined to men of learning. It is written in thy books and made plain, so that he who runs may read it. It is in thy mouth, in the tongue commonly used by thee, in which thou mayest hear it read, and talk of it among thy children. It is delivered so that it is level to the understanding of the most average person. This is especially true of the gospel of Christ, to which the apostle applies it. But the word is nigh us, and Christ in that word. So that if we believe with the heart, that the promises of the Messiah are fulfilled in our Lord Jesus, and confess them with our mouth, we then have Christ with us.
Deuteronomy 30:11 "For this commandment which I command thee this day, it [is] not hidden from thee, neither [is] it far off."
Which the Jews understand of the law. But the Apostle Paul has taught us to interpret it of the word of faith, the Gospel preached by him and other ministers (Rom. 10:6). Which better suits with the context, and the prophecies before delivered concerning the conversion of the Jews, their reception of the Messiah, and his Gospel.
"It is not hidden from thee": Being clearly revealed, plainly and fully preached. If hidden from any, it is from them that are lost. From the wise and prudent. While it is revealed to babes, and given to them to know the mysteries of it. Or too "wonderful"; hard, difficult, and impossible. Its doctrines, are not beyond the understanding of an enlightened person. They are all plain to them that understand and find the knowledge of them. And the ordinances of it are not too hard and difficult to be kept. The commandments of Christ are not grievous.
"Neither is it far off": For though it is good news from a far country, from heaven, it is come down from there. It is brought near in the ministry of the word to the ears and hearts of men.
God had revealed His commandments to the people of Israel. He gave them His law on the way to the Promised Land. The rest of the world did not have God's law. God had made His law, and Himself, real to them on the 40 year journey across the wilderness to the Promised Land.
Deuteronomy 30:12 "It [is] not in heaven, that thou shouldest say, Who shall go up for us to heaven, and bring it unto us, that we may hear it, and do it?"
The scheme of it was formed in heaven, it was hidden in the heart of God there, before being revealed. It was ordained before the world was for our glory. It was brought down from there by Christ, and committed to his apostles and ministers of the word to preach it to men. And has been ever since continued on earth. And will be at the time of the conversion of the Jews.
"That thou shouldest say": That there should be any occasion of saying. It forbids any such kind of speech as follows.
"Who shall go up for us to heaven, and bring it to us, that we may hear it, and do it?" There is no need of that, for it is brought from there already, and may be heard, and should be obeyed. For to put such a question would be the same as to ask "to bring Christ down from above". Who is come down already by the assumption of human nature, to preach the Gospel. To give the sense of the law, and fulfil it. To do the will of his Father, bring in an everlasting righteousness, and save his people. So that there is no need of his coming again on the same errand, since he has obtained eternal redemption. And is the author of everlasting salvation, which is the sum and substance of the Gospel.
Deuteronomy 30:13 "Neither [is] it beyond the sea, that thou shouldest say, Who shall go over the sea for us, and bring it unto us, that we may hear it, and do it?"
There is no need to travel into foreign parts, into transmarine countries for it, as the Heathen philosophers did to get knowledge. For the Gospel is to be preached to all the world, and sent into all nations. And at the time of the conversion of the Jews the earth will be filled with the knowledge of it, as the waters cover the sea. So that there will be no need to go into distant countries for it; nor any occasion;
"That thou shouldest say, who shall go over the sea for us, and bring it unto us, that we may hear it, and do it?" Which would be to desire "to bring up Christ again from the dead". When he is already risen, and is gone to heaven, where he ever lives to make intercession for us. Is thereby declared to be the Son of God with power, and is discharged as the surety of his people, having done completely what he engaged to do. And is risen for their justification, and become the firstfruits of the resurrection of the dead. Wherefore whoever confesses with his mouth, and believes with his heart, that God has raised him from the dead, that is enough, he shall be saved. What a sublime sense of the words is this the apostle gives and how immature is that of the Chaldee paraphrase in comparison of it! See notes on (Rom. 10:6).
The law of God was available to them at all times. Not only were the Ten Commandments written in stone, but God had spoken them aloud at Mount Horeb (Sinai), to them. They did not have to travel anywhere to find them. The law travelled with them, and settled when they settled. Their people were known as the people with the law.
Deuteronomy 30:14 But the word [is] very nigh unto thee, in thy mouth, and in thy heart, that thou mayest do it."
In the ministration of it by those who clearly, plainly, and faithfully preach it. And in the application of it by the Spirit of God to the heart. And in the gracious experience converted persons have of the power and efficacy of it in them, and of the comfort they receive from it.
"In thy mouth, and in thy heart, that thou mayest do it": In the mouth by confession, being not ashamed to own it, and profess it before men. And in the heart, where it is come with power, has a place, and works effectually, and is cordially believed, and comfortably experienced. And when this is the case, its ordinances will be faithfully kept as delivered, and cheerfully submitted to.
We read earlier, how God had written His law in their hearts. The mouth speaks what is in the heart. Their mouths should speak the law of God because it is in their hearts.
Deuteronomy 30:15 "See, I have set before thee this day life and good, and death and evil;"
Here Moses pinpoints the choice, to love and obey God is life and prosperity, to reject God is death and adversity. If they chose to love God and obey His Word, they would enjoy all God's blessings (verse 16). If they refused to love and obey Him, they would be severely and immediately punished (verses 17-18). Paul, in speaking about salvation in the New Testament, makes use of this appeal made by Moses (Rom. 10:1-13). Like Moses, Paul is saying that the message of salvation is plain and understandable.
God has offered them everything good. He has offered them life. They must accept it though. They may decide to leave the good and go to the evil. God has made them a free agent, and it is their choice. They choose life or death.
Deuteronomy 30:16 "In that I command thee this day to love the LORD thy God, to walk in his ways, and to keep his commandments and his statutes and his judgments, that thou mayest live and multiply: and the LORD thy God shall bless thee in the land whither thou goest to possess it."
Which is the sum and substance of the first table of the law, and includes the whole worship of God, the contrary to which are idolatry, superstition, and will worship. From which Moses had been dissuading and deterring them.
"To walk in his ways": Which he has prescribed, as his will to walk in, and his law directs to.
"And to keep his commandments, and his statutes, and his judgments": His laws, moral, ceremonial, and judicial, Moses had been repeating and reciting.
"That thou mayest live and multiply": Live in the land of Canaan, and have a numerous offspring and posterity to succeed and continue in it. Which is confirmed by what follows.
"And the Lord thy God shall bless thee in the land whither thou goest to possess it": With health and happiness, with an affluence of all good things, in the land of Canaan they were just entering into to take possession of.
This is a description of what they receive, when they choose good over evil. Loving the LORD, and walking in His ways, brings life and blessings. God will continue to bless them, as long as they love Him and walk in His ways.
Deuteronomy 30:17 "But if thine heart turn away, so that thou wilt not hear, but shalt be drawn away, and worship other gods, and serve them;"
From the true God, and the right worship of him, and from his commands, statutes, and judgments.
"So that thou wilt not hear": The voice of the Lord and obey it, or hearken to his laws, and do them.
"But shalt be drawn away": By an evil heart, and by the ill examples of others.
"And worship other gods and serve them": The gods of the Gentiles, the idols of the people, besides the one living and true God, the God of Israel.
Deuteronomy 30:18 "I denounce unto you this day, that ye shall surely perish, [and that] ye shall not prolong [your] days upon the land, whither thou passest over Jordan to go to possess it."
By one judgment or another. This he most solemnly states, and it might be depended upon that it would certainly be their case (see Deut. 4:26).
"And that ye shall not prolong your days upon the land, whither thou passest over Jordan to go to possess it": But be cut short by death, of one kind or another, by sword, or famine, or pestilence. Or be carried into captivity; one or other of which were frequently their case.
If they refuse to love God and to walk in His ways, there is nothing but hard times ahead for them. The only thing that would cause them to do this, is following after false gods. God will not share them with false gods. If they insist on following false gods, God will send the curses to them.
Verses 19-20: Moses summarizes his message: choosing to "Love" and "obey" Yahweh is the path to life and blessing (10:20; 11:22; 13:4; 30:6, 16).
Deuteronomy 30:19 "I call heaven and earth to record this day against you, [that] I have set before you life and death, blessing and cursing: therefore choose life, that both thou and thy seed may live:"
"Choose life": Moses forces the decision, exhorting Israel on the plains of Moab before God (heaven), and man (earth), to choose by believing in and loving God, the life available through the New Covenant (see verse 6). Sadly, Israel failed to respond to this call to the right choice (see 31:16-18, 27-29). Choosing life or death was also emphasized by Jesus. The one who believed in Him had the promise of eternal life; while the one who refused to believe faced eternal death (compare John 3:1-36). Every person faces this same choice.
All of creation is a witness to the promises God has made them. He offers them life or death. It is each person's choice. If they choose God, they are blessed. If they choose the false gods, they will receive curses. Life is available to them and their generations who follow them. They must accept it for themselves.
Deuteronomy 30:20 "That thou mayest love the LORD thy God, [and] that thou mayest obey his voice, and that thou mayest cleave unto him: for he [is] thy life, and the length of thy days: that thou mayest dwell in the land which the LORD sware unto thy fathers, to Abraham, to Isaac, and to Jacob, to give them."
And show it by keeping his commands.
"And that thou mayest obey his voice": In his word, and by his prophets.
"And that thou mayest cleave unto him": And to his worship, and not follow after and serve other gods.
"For he is thy life, and the length of thy days": The God of their lives, and the Father of their mercies; the giver of long life, and all the blessings of it. And which he had promised to those that were obedient, to him, and which they might expect.
"That thou mayest dwell in the land which the Lord sware unto thy fathers, to Abraham, to Isaac, and to Jacob, to give them": The land of Canaan, often thus described. This was the grand promise made to obedience to the law, and was typical of eternal life and happiness. Which is had, not through man's obedience to the law, but through the obedience and righteousness of Christ.
To love the Lord and walk in His statutes, is to rise above the filth of the world. It is called living a new life in Him.
1 John 1:7 "But if we walk in the light, as he is in the light, we have fellowship one with another, and the blood of Jesus Christ his Son cleanseth us from all sin."
Deuteronomy Chapter 30 Questions
1. Where will the LORD drive them, if they do not obey Him?
2. What is verse 2 speaking of?
3. How is Israel very much like the Christians?
4. When were some specific times, God heard their cries from captivity?
5. What time is verse 4, probably, speaking of?
6. What is required of them for God to bring them home and bless them?
7. The LORD thy God will circumcise thine _______.
8. What is meant by this?
9. When God blesses Israel, what does He do to their enemies?
10. Those who truly love God, __________ His ________________.
11. What are the ways verse 9 says, God will bless them?
12. What conditions must they comply with to be blessed?
13. Who had God revealed His law to?
14. How had they been made aware of the ten commandments, besides them being written in stone?
15. The mouth speaks what is in the _________.
16. What choices had God given them?
17. What would cause God to denounce them?
18. Who did God call for witnesses?
19. Who had God made His promises to from the beginning?
Verses 31:1 - 34:12: Two themes dominate the last 4 chapters of Deuteronomy:
(1) The death of Moses (31:1-2, 14, 16, 26-29; 32:48-52; 33:1; 34:1-8, 10-12); and
(2) The succession of Joshua (31:1-8, 14, 23; 32:44; 34:9).
These final chapters are centered around two more speeches by Moses:
(1) The Song of Moses (32:1-43); and
(2) The Blessings of Moses (33:1-29).
These chapters recorded the last acts of Moses and his death. There are more features of the suzerainty treaty pattern here, such as an instruction to deposit the covenant document in the ark (31:24-29), a reference to the appointment of Joshua as the visible head of the covenant community (31:1-8; 14-23), and a promise of the blessing to be enjoyed by the tribes (chapter 33).
(Chapter 32), is very much like the standard indictment document issued to a wayward vassal. (Chapter 34), concludes with the account of Moses' death.
Verses 1-8: Moses assures Israel of the constant presence of God with them. This is applied by the apostle to all God's spiritual Israel, to encourage their faith and hope. Unto us is this gospel preached, as well as unto them; he will never fail thee, nor forsake thee (Heb. 13:5). Moses commends Joshua to them for a leader. One whose wisdom, and courage, and affection they had long known. One whom God had appointed to be their leader; and therefore, would own and bless. Joshua is well pleased to be admonished by Moses to be strong and of good courage. Those shall speed well, who have God with them. Therefore, they ought to be of good courage. Through God let us do valiantly, for through him we shall do victoriously. If we resist the devil, he will flee from us.
Moses gives a series of charges to the people (in verses 1-6), and to Joshua (in verses 7-8). God had forbidden Moses to cross over the Jordan (3:23-29; 32:50-52; Num. 20:11-12). But the Lord would "go over before thee, and destroy these nations". Thus, the Lord Himself would continue to lead them through Joshua who had already been designated by Moses in the presence of Eleazar and the congregation to assume the leadership after his death (1:38; Num. 27:18-23).
Deuteronomy 31:1 "And Moses went and spake these words unto all Israel."
"Moses went and spake": Though some interpreters view this verse as the conclusion to the foregoing address in (chapters 29-30), it is better to see these words as an introduction to the words of Moses which follow, based upon the general pattern of Deuteronomy. (Verses 2-6), are addressed to every Israelite.
It really is not important where this message was spoken. It is just important, that Moses spoke it to all the people.
Deuteronomy 31:2 "And he said unto them, I [am] a hundred and twenty years old this day; I can no more go out and come in: also the LORD hath said unto me, Thou shalt not go over this Jordan."
"A hundred and twenty years old": This was the age of Moses at his death. According to Acts 7:30, Moses spent 40 years in Midian tending sheep. Thus, the life of Moses is broken down into three 40 year periods. His first 40 years were spent in Egypt (Exodus 2:1-15). The second 40 years were spent in Midian (Exodus 2:15 - 4:19). His final 40 years were spent leading Israel out of Egypt and through the wilderness to the Promised Land. The life and ministry of Moses were completed, but God's work would go on (verse 3a).
"Go out and come in": Here is an idiom for engaging in a normal day's work and activity. Though still strong for his age (compare 34:7), Moses admitted that he no longer could provide the daily leadership necessary for Israel. Furthermore, God would not allow him to enter the Land over the Jordan because of his sin at the waters of Meribah (see 32:51).
Moses was 40 years old, when he fled Egypt the first time. He was 80 years old, when the wilderness journey began, and now after the wilderness wanderings, he is 120 years old. He has lived a very full life. It is time for him to go to heaven and receive his reward. In his own sight, Moses is too old to lead them anymore. The LORD had told him he would not go over into the Promised Land, because of his disobedience, when he struck the Rock the second time to get water. The people had angered Moses so much, that he struck the Rock instead of speaking to it. The Rock symbolized the Lord Jesus. Moses would see the Promised Land from the top of the mountain, and then be buried in the mountain.
Deuteronomy 31:3 "The LORD thy God, he will go over before thee, [and] he will destroy these nations from before thee, and thou shalt possess them: [and] Joshua, he shall go over before thee, as the LORD hath said."
"God ... go over ... Joshua ... go over": Though Joshua was to be the new human leader over Israel (see 31:3-7, 23), it was the Lord Himself who was the real leader and power. He would cross over ahead of them to enable them to destroy the nations.
Moses is reminding them again, that God had anointed Joshua to lead them into the Promised Land. The LORD will be with them, and go before them. They have nothing to fear. God will destroy the strong nations that lie before them in the way. They shall go in and possess the land of promise.
Deuteronomy 31:4 "And the LORD shall do unto them as he did to Sihon and to Og, kings of the Amorites, and unto the land of them, whom he destroyed."
"Sihon and Og": Israel was assured that the nations of the Land would be destroyed by the Lord in the same way that He had recently defeated the Amorite kings, Sihon and Og, on the east side of the Jordan River (see 2:26 - 3:11). That was a preview of what was to come (verse 5).
This is God's battle. He will destroy the nations occupying the land and give the land to Israel. He had already shown them an example of what He would do, when He destroyed Og.
Deuteronomy 31:5 "And the LORD shall give them up before your face, that ye may do unto them according unto all the commandments which I have commanded you."
To ruin and destruction. The Targum of Jonathan is, "the Word of the Lord shall deliver them up".
"That ye may do unto them according to all the commandments which I have commanded you": That is, utterly destroy them, making no covenant with them, or enter into any alliances or contract any marriages with them. But demolish their altars, cut down their groves, and break their images in pieces. Of which Aben Ezra interprets the words; but they are not to be restrained to that single instance (see Deut. 7:1).
In the earlier chapters, Moses went into great detail about what they were to do with the people before them. They must just carry out those commands now. The LORD will do the same thing with Joshua as leader, that He would have done with Moses as leader.
Verses 6-8: "Be strong and of a good courage": The strength and courage of the warriors of Israel would come from their confidence that their God was with them and would not forsake them. In (verses 7-8), Moses repeated the substance of his exhortation, this time addressing it specifically to Joshua in the presence of the people to encourage him and to remind the people that Joshua's leadership was being assumed with the full approval of God. This principle for faith and confidence is repeated in (31:23; Joshua 1:5-7; 2 Sam. 10:12; 2 Kings 2:2; 1 Chron. 22:11-13; 2 Chron. 32:1-8; Psalm 27:14). The writer of Hebrews quotes (verses 6 and 8 in 13:5).
Deuteronomy 31:6 "Be strong and of a good courage, fear not, nor be afraid of them: for the LORD thy God, he [it is] that doth go with thee; he will not fail thee, nor forsake thee."
The Septuagint version is, "play the men, and be strong". Be strong in the Lord, and in the power of his might, trusting and relying on him that goes before you. And so take heart, and be of good courage, and act the manly part. The apostle seems to refer to this passage (1 Cor. 16:13).
"Fear not, nor be afraid of them": Their enemies, though so numerous, so mighty, and some of them of a gigantic stature, and their cities strong and well fenced.
"For the Lord thy God, he it is that doth go with thee": In comparison of whom, numbers of men, their strength of body, and fortified places, signify nothing.
"He will not fail thee, nor forsake thee": Not fail to fulfil his promises to them. Not leave them till he had given them complete victory over their enemies, put them into the possession of their land, then settled them in it. This promise, though made to literal Israel, belongs to the spiritual Israel of God, and is made good to every true believer in the Lord (see Heb. 13:5).
They should realize by now, that it is not their strong arm that has gotten them this far. The strength they have is in their God. He will continue to be with them, and they have nothing to fear. He will not forsake them.
Verses 7-8: Moses had already reminded the people that he would be replaced by Joshua (1:38). Repeating it here, "in the sight of all Israel", affirmed that Joshua was approved by both God and him and provided for a smooth transition.
Deuteronomy 31:7 "And Moses called unto Joshua, and said unto him in the sight of all Israel, Be strong and of a good courage: for thou must go with this people unto the land which the LORD hath sworn unto their fathers to give them; and thou shalt cause them to inherit it."
Who might be at some distance from him, with the tribe to which he belonged. The Targum of Jonathan adds, "out of the midst of the people".
"And said unto him, in the sight of all Israel": Now assembled together, and what follows was said in their hearing, to make him the more respectable to them.
"Be strong and of a good courage": The same that is said to the people in (Deut. 31:6). And which was still more necessary in him, who was to be their general, and to go at the head of them, and lead them on to battle. And though Joshua was a man of courage and valor, as well as had military skill, as appears by his fight with Amalek (Exodus 17:9). Yet such an exhortation was not needless, seeing he had so much work to do, and so many enemies to contend with.
"For thou must go with this people unto the land which the Lord hath sworn unto their fathers to give them, and thou shalt cause them to inherit it": The Targum of Jonathan is, "which the Word of the Lord hath sworn to give;" the land of Canaan, there he must go with them. This was the will and determination of God, and he must go alone without Moses, which would be a trial of his courage.
Moses is reminding Joshua, that it will be his responsibility to bring the people into the Promised Land. It takes a person of very strong character to lead these people. He must not shrink back, but must be brave enough to lead them in. He must never weaken or doubt.
Deuteronomy 31:8 "And the LORD, he [it is] that doth go before thee; he will be with thee, he will not fail thee, neither forsake thee: fear not, neither be dismayed."
The Word of the Lord, his Shekinah, according to the above Targum. And so in the next clause; the same that brought Israel out of Egypt, had gone before them in the wilderness, and now would go before Joshua and them into the land of Canaan.
"He will be with thee": To guide and direct, to assist and strengthen. And to protect and defend, giving success to his arms, and victory over his enemies.
"He will not fail thee, neither forsake thee": Not fail to give him counsel and direction. To afford him strength, and to fill him with courage, and to deliver his enemies into his hands. Nor forsake him till he had finished the work he was to do. And had made a complete conquest of the Canaanites, and settled the people of Israel in their land.
"Fear not, neither be dismayed": At the number and strength of the enemy. Nor at any difficulties that might lie in the way of finishing so great an undertaking. Since the Lord would be with him (see Rom. 8:31).
Joshua was one of the two spies, who thought they should have taken the Promised Land before. He and Caleb were the only two, of the twelve spies who had searched the Promised Land, who thought they could take it. He will not fail, because he places his trust in God, and not his own strength. God will be with them; Joshua will not fail.
Verses 9-13: Though we read the word in private, we must not think it needless to hear it read in public. This solemn reading of the law must be done in the year of release. The year of release was typical of gospel grace, which is called the acceptable year of the Lord; for our pardon and liberty by Christ and engage us to keep his commandments. It must be read to all Israel, men, women, children, and to the strangers. It is the will of God that all people should acquaint themselves with his word. It is a rule to all, therefore should be read to all. Whoever has read of the pains taken by many persons to get scraps of the Scriptures, when a whole copy could not be obtained, or safely possessed, will see how thankful we should be for the thousands of copies amongst us. They will also understand the very different situation in which the Israelites were placed for many ages. But the heart of man is so careless, that all will be found too little, to keep up a knowledge of the truths, precepts, and worship of God.
Moses gives a charge to the priests in this section. The deposit of a written copy with the "priests" (verse 9, symbolizing the transfer of responsibility for the enforcement to the priests), and the regulation for reading the covenant periodically (verse 10, at the "feast of tabernacles"), were the typical conditions of royal treaties of this time. The purpose was for all the people to "hear ... learn ... fear ... and observe to do all the words of this law".
Deuteronomy 31:9 "And Moses wrote this law, and delivered it unto the priests the sons of Levi, which bare the ark of the covenant of the LORD, and unto all the elders of Israel."
"Moses wrote this law": At the least, Moses, perhaps with the aid of some scribes or elders who assisted him in leading Israel, wrote down the law that he had explained in the first 32 chapters of Deuteronomy (compare verse 24). However, since the law explained in Deuteronomy had been given in portions of Exodus through Numbers, it seems best to view this written law as all that is presently found in Scripture for (Gen. 1 through Deut. 32:47). After Moses' death (Deut. 32:48 - 34:12), were added to complete the canonical Torah, perhaps by one of the elders who had served with Moses, even Joshua.
Moses wrote the law down, and sent it to the priests and elders for safe keeping.
Deuteronomy 31:10 "And Moses commanded them, saying, At the end of [every] seven years, in the solemnity of the year of release, in the feast of tabernacles,"
The priests and the elders, to whom the law was delivered.
"Saying; as follows.
"At the end of every seven years": Every seventh year was a year of rest to the land, and of remission of debts to poor debtors. At the close of this year or going out of it, according to the Misnah. Even on the eighth year coming in, the following was to be done. Namely, the reading of the law. And so Jarchi interprets it of the first year of release, the eighth. That is, the first year after the year of release. But Aben Ezra better interprets it of the beginning of the seventh year. For as he elsewhere observes in (Deut. 15:1). The word signifies the extremity of the year, and there are two extremities of it, the beginning and the end, and the first extremity is meant. Which is more likely than that the reading of the law should be put off to the end of the year, and which seems to be confirmed by what follows.
"In the solemnity of the year of release, in the feast of tabernacles": Or "in the appointed time"; of the year of release. Of the release of debtors from their debts (Deut. 15:1). When the time or season appointed and fixed was come. Moreover, what is here directed to being done at the feast of tabernacles, shows it to be at the beginning of the year, since that feast was in the month Tisri. Which was originally the beginning of the year, before the coming of the children of Israel out of Egypt. And still continued so for many things, and particularly for the years of release. And this was a very proper time for the reading of the law, when all the increase of the earth and fruits thereof were gathered in. And so their hearts were filled, or at least should be, with gladness and gratitude. And when there was no tillage of the land, being the seventh year, and so were at leisure for such service. And when all poor debtors were released from their debts, and so were freed from all cares and troubles, and could better attend unto it.
Deuteronomy 31:11 "When all Israel is come to appear before the LORD thy God in the place which he shall choose, thou shalt read this law before all Israel in their hearing."
"Thou shalt read this law before all Israel": The law that Moses wrote down was given to the priests who were required to be its custodians and protectors and to read it in the hearing of all Israel at the Feast of Tabernacles during each sabbatical year. This reading of the law every 7 years was to remind the people to live in submission to their awe-inspiring God.
They are to read the law aloud to the people every seven years to remind them. This is to be done at the Feast of Tabernacles. The seventh year was when they freed their Hebrew brothers. This reading of the law was a reminder to them of the importance of keeping the law of God. The priests and elders were to keep the law safe, until time to read it. They were also, to see that the people kept the law between the seven years. This was not just the Ten Commandments, but the law that covered secular life, as well as religious life.
Deuteronomy 31:12 "Gather the people together, men, and women, and children, and thy stranger that [is] within thy gates, that they may hear, and that they may learn, and fear the LORD your God, and observe to do all the words of this law:"
At the three grand festivals in other years, only males were obliged to appear. Women might if they would, but they were not bound to it. But at this time all of every age and sex were to be summoned and assembled together. And it is said, when the king read in the book of the law, all the people were obliged to come and bring their families, as it is said (Deut. 31:12). "Gather the people", etc. and as it could not be done when it happened on the Sabbath day, the reading of the section was put off to the day following.
"And thy stranger that is within thy gates": Not only the proselyte of righteousness, but the proselyte of the gate that renounced idolatry. For his further conviction and thorough conversion to the religion of the true God. Or, as the Targum of Jonathan expresses it, that they might see the honor and glory of the law. The end is more fully expressed as follows.
"That they may hear": All the laws which God had given.
"And that they may learn": And attain unto the true knowledge and right understanding of them.
"And fear the Lord your God": Serve and worship him internally and externally, according to these laws.
"And observe to do all the words of this law": So take notice of them as to put them in practice. And reading them in such a solemn and reverent manner made them the more servable, and raised the greater attention to them, to the importance of them. Otherwise they were read in their families, and on Sabbath days in their synagogues (see Deut. 6:7; Acts 13:15).
Not even strangers or small children were to be unaware of the law. Everyone, women, children, and the men were all to hear the law. It was the obligation of each person to know and keep the law.
Deuteronomy 31:13 "And [that] their children, which have not known [any thing], may hear, and learn to fear the LORD your God, as long as ye live in the land whither ye go over Jordan to possess it."
Of God and of his law and of their duty to God. To their parents, and the rest of their fellow creatures.
"May hear, and learn to fear the Lord your God": Hear the law of God, learn the meaning of it, and so be brought up in the fear, nurture, and admonition of the Lord. And serve him their Creator in the days of their youth.
"As long as ye live in the land whither ye go over Jordan to possess it": This being a means to continue the fear, service, and worship of God in their posterity. And so of their long continuance in the land of Canaan.
The children would soon grow up, so they needed to hear the law, so they would live by it too. The law, spoken of here, is the law in its entirety. Perhaps it was the one from Leviticus with the additions here. Some believe they read the entire Pentateuch at that time. It was just every seven years, so that is possible. The reason for it was to remind them of their obligations toward God and man.
Verses 14-23: Moses and Joshua attended the Divine Majesty at the door of the tabernacle. Moses is told again that he must shortly die; even those who are most ready and willing to die, need to be often reminded of its coming. The Lord tells Moses, that, after his death, the covenant he had taken so much pains to make between Israel and their God, would certainly be broken. Israel would forsake Him; then God would forsake Israel. Justly does he cast those off who so unjustly cast him off. Moses is directed to deliver them a song, which should remain a standing testimony for God. As faithful to them in giving them warning, and against them, as persons false to themselves in not taking the warning. The word of God is a discerner of the thoughts and intents of men's hearts, and meets them by reproofs and correction. Ministers who preach the word, know not the imaginations of men. But God, whose word it is, knows perfectly.
This portion contains two themes: the formal commissioning of Joshua by God at the tent of meeting (verses 14-15, 23) and an introduction to the song of Moses which is given in the next chapter. (In verse 19), Moses and Joshua are commissioned to "write" a "song" that would help the people remember the demands of the covenant.
Joshua's formal commission at the end of this passage is the setting in which the Song of Moses is introduced to the people (31:30 - 32:43). In Joshua's private commissioning, which opens this passage, only "Moses and Joshua" meet in the "Tabernacle" before the Lord. This is where God foretells Israel's rebellion and introduces the accompanying "song" to Moses.
Deuteronomy 31:14 "And the LORD said unto Moses, Behold, thy days approach that thou must die: call Joshua, and present yourselves in the tabernacle of the congregation, that I may give him a charge. And Moses and Joshua went, and presented themselves in the tabernacle of the congregation."
"In the tabernacle": The Lord told Moses to summon Joshua to the tent where He met Israel, and the presence of the Lord appeared in the pillar of cloud standing at the door of the Holy Place (verse 15). This signaled God's confirmation of Joshua, the former military captain (see Exodus 17:9-14) and spy (see Num. 13:16), as Israel's new leader. God's message to Joshua is summed up in (verses 16-22).
After Moses had spoken to the people of the law, and then gave the law for safe keeping to the elders and priests, it was time to meet and turn his anointing over to Joshua. God told Moses to come to the tabernacle with Joshua. God will charge Joshua with the caring for the people. The burden of these people will be removed from Moses. They went to the tabernacle, as God had commanded them.
Deuteronomy 31:15 "And the LORD appeared in the tabernacle in a pillar of a cloud: and the pillar of the cloud stood over the door of the tabernacle."
As he was accustomed to do (see Exodus 33:9). In which cloud there was a luster, a brightness, a glory visible, which showed that he was there.
"And the pillar of the cloud stood over the door of the tabernacle": It seems to have appeared first in the tabernacle, and then came out of it, and stood over the door of it. Near to which Moses and Joshua were: The Targum of Jonathan adds, "Moses and Joshua stood without".
"Though the former clause, according to Noldius, should be "over the tabernacle". Or above where the cloud was accustomed to be.
This is the same pillar of cloud that had travelled across the wilderness with them. God did not show himself in the body of a man. He always was hidden by the smoke that surrounded Him.
Verses 16-21: "They ... will forsake me, and break my covenant": After Moses' death, the lord Himself predicts that in spite of what He has commanded (30:11, 20), the Israelites would forsake Him by turning to worship other gods and thereby break the Sinaitic Covenant. Having forsaken God, the people would then be forsaken by God with the inevitable result that disaster would fall upon them at every turn. This is one of the saddest texts in the Old Testament. After all God had done, He know they would forsake Him.
Deuteronomy 31:16 "And the LORD said unto Moses, Behold, thou shalt sleep with thy fathers; and this people will rise up, and go a whoring after the gods of the strangers of the land, whither they go [to be] among them, and will forsake me, and break my covenant which I have made with them."
Out of the pillar of cloud.
"Behold, thou shalt sleep with thy fathers": A phrase expressive of death, frequently used both of good and bad men. Which serves to render death easy and familiar, and less formidable. And to assure and lead into an expectation of an awaking out of it, or a resurrection from it.
"And this people will rise up": In their posterity. For not till after Joshua's death, and the death of the elders of Israel, did they revolt to idolatry (Joshua 24:31).
"And go a whoring after the gods of the strangers of the land, whither they go to be amongst them": That is, after the gods of the Canaanites, who though at this time the inhabitants of the land, yet when the children of Israel became possessors of it, they were the strangers of it. And being suffered to continue contrary to the directions God had given to destroy them, would be a means of drawing them into the worship of their idols. Expressed here by going a whoring after them, or committing whoredom with them. Idolatry in Scripture is frequently signified by fornication and adultery. And, as foretold, this was the case (see Psalm 106:35).
"And will forsake me": Their husband, departing from his worship and service.
"And break my covenant which I have made with them": And now again in the plains of Moab, and which had the nature of a matrimonial contract (see Jer. 31:32).
The act of death is many times spoken of as sleep. This just means that Moses' days upon the earth are at an end. These people have been rebellious from the beginning. They will soon forget God's warning, and will begin to worship false gods (go a whoring after the gods of the strangers). The worship of false gods is spiritual adultery.
Deuteronomy 31:17 "Then my anger shall be kindled against them in that day, and I will forsake them, and I will hide my face from them, and they shall be devoured, and many evils and troubles shall befall them; so that they will say in that day, Are not these evils come upon us, because our God [is] not among us?"
As the anger of a man is against his wife who has treacherously departed from him. And jealousy, which is the rage of such a man, is very cruel. And much more the wrath and anger of a jealous God, who is a consuming fire.
"And I will forsake them": Withdraw his favors from them, and his protection of them.
"And I will hide my face from them": Take no notice of them in a providential way for good, nor hear their cries, to deliver them from evil.
"And they shall be devoured": By their enemies, or by the sore judgments of God, by famine, sword, pestilence, and evil beasts, they and their substance.
"And many evils and troubles shall befall them": Both in their own land, and in other countries, where they would be, and have been carried captive.
"So that they will say in that day, are not these evils come upon us, because our God is not amongst us?" Of which they would be sensible by their being exposed to their enemies for want of his protection. And by the evils upon them through his displeasure. And by their being deprived of the good things that came from him. But no intimation is given of their being sensible of their sins as the cause of all this.
Just as God had said, He will not stay with those who worship false gods. God leaves them, when they worship false gods, and their enemies devour them. God leaves them to this terrible fate, so they will repent and turn back to Him.
Deuteronomy 31:18 "And I will surely hide my face in that day for all the evils which they shall have wrought, in that they are turned unto other gods."
Which is repeated for the certainty of it, and that it might be taken notice of. That he was the spring and source of all their good things. Their sun and their shield, who being withdrawn from them. They would be deprived of everything that was good, and be liable to all evil. And this he would do.
"For all the evils which they shall have wrought": For all the immoralities they should be guilty of, every transgression of his law. Whether of the first or second table, and especially idolatry.
"In that they are turned unto other gods": To the worship and service of them, which of all evils would be the most provoking to God. And the way of speaking suggests as if all evils were included in idolatry, and sprang from it, or were committed with it.
God will not immediately turn to them, and answer their cries. They have committed a very serious sin, and God has hidden His face from them. They will have to repent and have a complete change of heart, before God will listen to their prayer.
Verses 19 and 22: "Write ye this song": The song that the Lord gave Mosses to teach the Israelites would be a constant reminder of their disobedience to the Lord and the results of that disobedience. The song was written that same day and is recorded (in 32:1-43).
Deuteronomy 31:19 "Now therefore write ye this song for you, and teach it the children of Israel: put it in their mouths, that this song may be a witness for me against the children of Israel."
Which was now dictated by the Lord, and given to Moses and Joshua to write. Which is recorded in (Deut. 32:1).
"And teach it the children of Israel": Teach them by it, instructing them in the meaning of it. Thus, it was usual in ancient times to write things in verses, that they might be the more pleasingly attended to and regarded, and be longer retained in memory. And especially this practice was used with children, and still is.
"Put it in their mouths": Oblige them to get it by heart, or lay it up in their memories, and repeat it frequently. That it may be familiar to them, and not be forgotten by them.
"That this song may be a witness for me against the children of Israel": When in times to come, they shall call to mind how in this song they were cautioned against such and such sins. And what they were threatened with should befall them on account of them. And how all things have come to pass exactly as foretold in it. Which would be a testimony for God of his goodness to them, of his tender care of them, and concern for them. In the previous cautions he gave them. And of his foreknowledge of future events; and a testimony against them for their ingratitude and other sins.
Moses and Joshua together write this song, that is in the next chapter. It is to remind them of their sins, and the only way to get help. Moses had tried to keep the people true to God for 40 years, now it will be the job of Joshua.
Deuteronomy 31:20 "For when I shall have brought them into the land which I sware unto their fathers, that floweth with milk and honey; and they shall have eaten and filled themselves, and waxen fat; then will they turn unto other gods, and serve them, and provoke me, and break my covenant."
To give it to them, and put them into the possession of it. Even the land of Canaan, often thus described, and as it is by the following character.
"That floweth with milk and honey": Aboundeth with all good things (see Exodus 3:8).
"And they shall have eaten and filled themselves, and waxen fat": That is, after they have for a considerable time enjoyed the good things of the land. And they abound with them, and increase in them, and have great fullness of them.
"Then when will they turn unto other gods": Turn from the Lord who has brought them into all this plenty, from the fear, worship, and service of him, and turn to the worship of idols.
"And serve them": The works of men's hands, and at most but creatures, and not the Creator. Than which nothing can be more absurd and stupid, as well as wicked and ungrateful.
"And provoke me": Nothing being more provoking to the Lord than idolatry. It striking at his very nature, being, and glory.
"And break my covenant": Now made with them; this being foretold by the Lord, which exactly came to pass in numerous instances. Proves his precise foreknowledge of future events, even such as depend on the inclinations, dispositions, and wills of men.
This falling away from the One True God happens, after they are in the Promised Land and have been blessed of God to overflowing. Their prosperity is a downfall to them. When they have time on their hands that they do not need to make a living, then they go running after false gods. God does not break covenant with Israel. They break covenant with Him with the false gods. God had warned them what would happen if they did this, and they did it anyway.
Deuteronomy 31:21 "And it shall come to pass, when many evils and troubles are befallen them, that this song shall testify against them as a witness; for it shall not be forgotten out of the mouths of their seed: for I know their imagination which they go about, even now, before I have brought them into the land which I sware."
As did in the times of the judges, in the Babylonish captivity. And do now in their present exile.
"That this song shall testify against them as a witness": Which so clearly points at their sins, with all their aggravated circumstances. And describes so fully their calamities, distresses, and punishment for them.
"For it shall not be forgotten out of the mouths of their seed": Which shows that it respects time to come, their later posterity. Whose memory of this song would be conjured up by the evils that should come upon them for their sins. Nor is it forgotten by them to this day, who acknowledge there are some things in it now fulfilled or fulfilling in them.
"For I know their imagination which they go about even now": Or are "making"; forming and framing within themselves. There being a secret inclination in their minds to idolatry, which were working and contriving schemes to bring it about, and set it up. And this, God, the searcher of hearts, knew full well. And that in process of time this evil imagination would break forth into act, in an open and flagrant manner.
"Before I have brought thee into the land which I sware": To their fathers, to give it to them for an inheritance, as is suggested in (Deut. 31:20).
God is speaking all of this as if it had already happened, because he knows their evil hearts. He knows they are rebellious. This song will testify to them, after they have sinned. God knows exactly what they will do, when they get into the land. He sees into the future.
Deuteronomy 31:22 "Moses therefore wrote this song the same day, and taught it the children of Israel."
The same day it was dictated to him by divine inspiration. He wrote it, as Josephus says, "in hexameter verse, which he left in the holy Bible or book (the Pentateuch). Containing (as he adds), a prophecy of things future. According to which all things have been done, and are done. And in nothing of it has he erred from the truth". Which is a very just account of it, and worthy of observation.
"And taught it the children of Israel": Instructed them in the meaning of it, and directed them to repeat it frequently. And to lay it up in their memories, and often meditate upon it. As being a divine composition, and of great importance, as the consideration of it will make appear.
It appears that Moses composed the song, and Joshua wrote it down. Israel was to memorize this song, as a reminder to them.
Verses 23-30: The solemn delivery of the book of the law to the Levites, to be deposited in, or rather by the side, of the ark, is again related. The song which follows in the next chapter is delivered to Moses, and by him to the people. He wrote it first, as the Holy Spirit taught him; and then spake it in the hearing of all the people. Moses tells them plainly; I know that after my death ye will utterly corrupt yourselves. Many a sad thought, no doubt, it occasioned to this good man. But his comfort was, that he had done his duty, and that God would be glorified in their dispersion, if not in their settlement, for the foundation of God stands sure.
Deuteronomy 31:23 "And he gave Joshua the son of Nun a charge, and said, Be strong and of a good courage: for thou shalt bring the children of Israel into the land which I sware unto them: and I will be with thee."
"I will be with thee": Joshua was to assume his lonely role of leadership over Israel with an assurance of the companionship and strength of the Lord. God's presence with him was sufficient to enable him to meet boldly every obstacle that the future could bring (see Joshua 1:5; 3:7).
This charge is in the form of encouragement. God had sworn to give this land to Abraham's descendants.
Verses 24-29: "This law in a book" (Deuteronomy) was to be placed at the "side of the ark of the covenant", not in it. The scroll was regarded as a witness against the people if they wandered from faithfulness to the Lord. The duplicate copies of the Ten Commandments were placed inside the ark (Exodus 25:16; 31:18; 1 Kings chapters 8 and 9).
Deuteronomy 31:24 "And it came to pass, when Moses had made an end of writing the words of this law in a book, until they were finished,"
"In a book": The words that Moses had spoken were written down in a book that was placed beside the ark of the covenant (verse 26). Only the Ten Commandments were placed in the ark itself (Exodus 25:16; 31:18). The "book of the law" (verse 26), was one of the titles for the Pentateuch in the rest of Scripture (Joshua 1:8; 8:34).
Deuteronomy 31:25 "That Moses commanded the Levites, which bare the ark of the covenant of the LORD, saying,"
These were not the common Levites, but the priests who were also Levites, to whom the law was given (Deut. 31:9). And none but they might touch the ark, or go so near it as, they are bid to do. To put the law on the side of it; so Aben Ezra. It follows:
"Which bare the ark of the covenant of the Lord": As the priests are said to do (see notes on Deut. 31:9). For though in journeying the Kohathites carried it, yet not until it was covered by the priests, for they must not touch it. As these must do when they put the law on the side of it, as they are ordered in (Deut. 31:26).
Verses 26-29: Moses angry words regarding the people's future apostasy reflect both his frustration and his disappointment in them.
Deuteronomy 31:26 "Take this book of the law, and put it in the side of the ark of the covenant of the LORD your God, that it may be there for a witness against thee."
Not Deuteronomy only, but the whole Pentateuch.
"And put it in the side of the ark of the covenant of the Lord your God. Not in the ark, for there were nothing there but the two tables of stone with the ten commandments on them (1 Kings 8:9). But on one side of it; the Targum of Jonathan says, it was "put in a chest (or box), on the right side of the ark of the covenant". Which is very probable.
"That it may be there for a witness against thee": When they fall into idolatry or any other sin, a transgression of any of the laws therein contained.
It appears that Moses gave these writings to the Levites who were in charge of the ark. They were not to put it inside the ark, but at the side of the ark. It would be moved, when the ark was moved. It was to be kept in safe keeping to remind them. There was no safer place for it, than near the ark.
Deuteronomy 31:27 "For I know thy rebellion, and thy stiff neck: behold, while I am yet alive with you this day, ye have been rebellious against the LORD; and how much more after my death?"
"Thy rebellion, and thy stiff neck" (see 9:6, 13; 10:16). Moses was well acquainted with Israel's obstinate ways even in the most gracious of divine provision.
This is Moses speaking, and he does know them well after leading them for 40 years. Moses had kept their rebellion at a minimum while he was alive. After his death, they will rebel worse.
Deuteronomy 31:28 "Gather unto me all the elders of your tribes, and your officers, that I may speak these words in their ears, and call heaven and earth to record against them."
The heads of the tribes, the princes, and all other inferior magistrates.
"That I may speak these words in their ears": Not the words of the law, but of the song which he was ordered to write, and is recorded in the following chapter.
"And call heaven and earth to record against them": To bear witness of what he delivered to them, and to bear witness against them should they transgress the laws he gave them. And to bear witness that they had been faithfully cautioned against transgressing. And had been severely threatened, and the punishment plainly pointed out that should be inflicted on them in case of disobedience. So that they were left entirely without excuse.
It was the business of the officers to teach those under them, the song Moses has given them. Moses will speak the last minute instructions aloud to the leaders, and they will be without excuse. They cannot say, they did not know.
Deuteronomy 31:29 "For I know that after my death ye will utterly corrupt [yourselves], and turn aside from the way which I have commanded you; and evil will befall you in the latter days; because ye will do evil in the sight of the LORD, to provoke him to anger through the work of your hands."
"Ye will utterly corrupt yourselves": Dominated by the practice of idolatry (see 4:16, 25; 9:12), the people would become wicked.
"Evil will befall you in the latter days": "the latter days" (literally "at the end of the days"), referred to the far distant future. This was the time when the king would come from Judah (Gen. 49:8-12) to defeat Israel's enemies (Num. 24:17-19). Here it is revealed that it would also be a time when disaster would fall upon Israel because of evil done, thus bringing the Lord's wrath. The description of God's judgment on Israel and the nations in this song can't be limited to the immediate future of the people as they entered the Land, but extends to issues which are eschatological in time and global in extent, as the song indicates (32:1-43).
Verses 31:30 - 32:47: This is the song Moses and Joshua wrote:
This prophetic, poetic song has as its central theme Israel's apostasy, which brings God's certain judgment. The song begins with a short introduction emphasizing the steadfast God and the fickle nation (verses 1-6). The song describes God's election of Israel (verses 8-9), and His care for them from the time of the wilderness wanderings (verses 10-12), to their possession and initial enjoyment of the blessings in the Land (verse 13 and 14). However, Israel's neglect of God's goodness and her apostasy (verses 15-18), would bring God's future outpouring of wrath on His people (verse 19-27), and Israel's continuing blindness in the face of God's wrath (verses 28-33). Ultimately, God's vengeance would strip Israel of all power and turn the nation from idolatry (verses 34-38). Then, God would bring His judgment upon the nations, both His enemies and Israel's (verses 39-42). The song ends with a call to the nations to rejoice with Israel because God would punish His enemies and spiritually heal both Israel and her Land (verse 43). Ezek. chapter 16), should be studied as a comparison to this chapter. It recites similar matters in graphic and picturesque language.
Deuteronomy 31:30 And Moses spake in the ears of all the congregation of Israel the words of this song, until they were ended.
Not in the hearing of the whole body of the people, and every individual thereof. No man could be able to speak to such a numerous congregation, as that they should hear him. But in the hearing of their heads and representatives, the elders of their tribes and officers, ordered to be gathered together for this purpose (Deut. 31:28).
"The words of this song, until they were ended": Which song is recorded in the following chapter (Deut. 32:1).
"The work of their hands" is speaking of idols. Moses knows they will rebel, because they have been rebelling all the way from Egypt. The latter days could be speaking of the time of Christ. You could pick out most any age, and find it has not gone well with the Hebrew people. The reason being, they have not remained faithful to God. The song is to remind them of their failure toward God.
Deuteronomy Chapter 31 Questions
1. Who did Moses speak to in verse 1?
2. How old was Moses, when he spoke these words?
3. He had gotten __________.
4. How old was Moses, when he fled Egypt the first time?
5. How old was Moses, when the wilderness journey began?
6. Why would he not go into the Promised Land?
7. Who did the Rock symbolize?
8. Who will go before them into the Promised Land?
9. Whose battle is this?
10. What instructions were given to them in verse 6?
11. What was Joshua to cause these Israelites to do?
12. What kind of person will it take to lead them into the Promised Land?
13. Who, besides Joshua, had thought they could take the land the first time they spied it out?
14. How many of the spies did not believe they could take it?
15. Who did Moses deliver the law to?
16. When were they to read it aloud to the people?
17. Why were they to read the law aloud?
18. Who kept it safe between the times they read it?
19. Who was brought together to hear the law?
20. Why was it important for the children to hear it?
21. Who did the LORD tell Moses to meet with Him?
22. Where did they meet?
23. What was the appearance of God as?
24. When Moses dies, what will the people do?
25. What will God do, when they go a whoring after false gods?
26. What does God tell Moses to write?
27. What is this for?
28. When will they fall away from God?
29. Why is God speaking, as if this has already happened?
30. Where were the Levites to keep the law?
31. The work of their hands is speaking of _______.
Verses 1-43: In additional to the two songs (in Deuteronomy chapter 32 and 33), Moses is also identified as the author of the Psalm of the Sea following the crossing of the Red Sea (Exodus chapter 15), as well as the Song of the Old Man (Psalm 90).
Verses 1-3: The introduction to the song. "Heavens, and ... earth" (see 4:26; 30:19; 31:28): The song functions as a part of the witness to the renewal of the covenant. "My doctrine ... my speech": This refers to the content of the song, which follows. Doctrine is one of several words in the song that is also used in wisdom literature (Prov. 1:5). "Name of the LORD" has various implications (in Deuteronomy 5:11; 12:5), and here it gathers together the various attributes of God indicated by His name, which will be set forth in the verses that follow.
Moses begins with a solemn appeal to heaven and earth, concerning the truth and importance of what he was about to say. His doctrine is the gospel, the speech of God, the doctrine of Christ; the doctrine of grace and mercy through him, and of life and salvation by him.
Deuteronomy 32:1 "Give ear, O ye heavens, and I will speak; and hear, O earth, the words of my mouth."
"Give ear, O ye heavens ... hear, O earth": All of creation was called to be an audience to hear the message to Israel as in (30:19), because the truth Moses was about to proclaim concerned the whole universe. It did so because it involved the honor of God the Creator so disregarded by sinners, the justification of God so righteous in all His ways, and the manifestation in heaven and earth of God's judgment and salvation (verse 43).
This is the beginning of Moses' song. This song was written down, and was to be sung by the people of Israel. Notice, Moses calls the heavens and earth to make note of this. Moses will stand before the people, and recite this song.
Deuteronomy 32:2 "My doctrine shall drop as the rain, my speech shall distil as the dew, as the small rain upon the tender herb, and as the showers upon the grass:"
"My doctrine": Moses imparted instruction that if received would, like rain dew, raindrops, and showers to the earth, bring benefit to the hearts and the minds of the hearers.
This is speaking of a gentle rain. This rain would be a welcome sight to plants in need of moisture. This is saying that, the doctrine Moses has given them from God is not to beat them down, but to help them grow.
Verses 3-6: He is a Rock. This is the first time God is called so in Scripture. The expression denotes that the Divine power, faithfulness, and love, as revealed in Christ and the gospel, form a foundation which cannot be changed or moved, on which we may build our hopes of happiness. And under his protection we may find refuge from all our enemies, and in all our troubles. As the rocks in those countries sheltered from the burning rays of the sun, and from tempests, or were fortresses from the enemy. His work is perfect: that of redemption and salvation, in which there is a display of all the Divine perfection, complete in all its parts. All God's dealings with his creatures are regulated by wisdom which cannot err, and perfect justice. He is indeed just and right; he takes care that none shall lose by him. A high charge is exhibited against Israel. Even God's children have their spots, while in this imperfect state. For if we say we have no sin, no spot, we deceive ourselves. But the sin of Israel was not habitual, notorious, un-repented sin; which is a certain mark of the children of Satan. They were fools to forsake their mercies for lying vanities. All willful sinners, especially sinners in Israel, are unwise and ungrateful.
Deuteronomy 32:3 "Because I will publish the name of the LORD: ascribe ye greatness unto our God."
"Ascribe ye greatness unto our God" (compare 3:24; 5:24; 9:26; 11:2; Psalms 150:2). This command refers to the greatness of God revealed in His acts of omnipotence.
Moses had never stopped proclaiming the great I AM to the people. We remember, God had revealed Himself to Moses in the burning bush. He also told Moses His name was I AM. It is the greatness of God that Moses wants them to realize and accept. The word "ascribe" means to give. Moses is encouraging them to praise God themselves.
Verses 4-9: A faithful God and a faithless people are pictured. "The Rock": The word is placed first in the Hebrew for emphasis. It emphasizes the stability and permanence of the God of Israel. His unchanging nature is contrasted with the fickleness of the covenant people. "Most High" is a title that emphasizes God's sovereignty and authority over all nations, whereas in relation to His own people He is called "the LORD (Yahweh, as in Exodus chapters 3 and 6).
In (Genesis chapter 10), He allotted to the nations their "inheritance" (portion), of the earth as their home, and fixed the boundaries of peoples in relation to Israel's numbers.
Deuteronomy 32:4 "[He is] the Rock, his work [is] perfect: for all his ways [are] judgment: a God of truth and without iniquity, just and right [is] he."
"The Rock": This word, representing the stability and permanence of God, was placed at the beginning of the verse for emphasis and was followed by a series of phrases which elaborated the attributes of God as the Rock of Israel. It is one of the principal themes in this song (see verses 15, 18, 30-31), stressing the unchanging nature of God in contrast with the fickle nature of the people.
All of God's "work is perfect": His way is perfect (2 Sam. 22:31); His knowledge is perfect (Job 37:16). God has never made a mistake; He will not mar that record when guiding His children (Psalm 18:2).
Moses would surely associate the Rock as God. The Rock that brought forth water enough for nearly three million people symbolized the Lord Jesus Christ.
1 Corinthians 10:4 "And did all drink the same spiritual drink: for they drank of that spiritual Rock that followed them: and that Rock was Christ."
In the book of John, Jesus called Himself the Way, the Truth, and the Life.
John 14:6 "Jesus saith unto him, I am the way, the truth, and the life: no man cometh unto the Father, but by me."
We find also, that Jesus is the Judge.
John 5:22 "For the Father judgeth no man, but hath committed all judgment unto the Son:"
We can see from all of this that the One you and I call Jesus, is the Rock, He is Judge, He is Truth. We could name a thousand things more that He is. He is our All in all. He is the Doer part of the Godhead.
Deuteronomy 32:5 "They have corrupted themselves, their spot [is] not [the spot] of his children: [they are] a perverse and crooked generation."
"A perverse and crooked generation": Israel, in contrast to God, was warped and twisted. Jesus used this phrase in (Matt. 17:17), of an unbelieving generation and Paul in (Phil. 2:15), of the dark world of mankind in rebellion against God.
Israel was a perverted, rebellious house, which would not be ruled by the God of all the world. They ran after false gods, and made themselves dirty in the sight of God. We Christians must remember; Jesus is coming back for a church that is without spot or wrinkle. We should live accordingly.
Deuteronomy 32:6 "Do ye thus requite the LORD, O foolish people and unwise? [is] not he thy father [that] hath bought thee? hath he not made thee, and established thee?"
"Thy Father": The foolishness and stupidity of Israel would be seen in the fact that they would rebel against God who as a Father had brought them forth and formed them into a nation. As Father, He was the progenitor and originator of the nation and the One who had matured and sustained it. This idea of God as Father of the nation is emphasized in the Old Testament (compare 1 Chron. 29:10; Isa. 63:16; 64:8; Mal. 2:10), while the idea of God as Father of individual believers is developed in the New Testament (compare Rom. 8:15; Gal. 4:6).
Moses wants them to realize that, their very existence is because of God. He created them. He also purchased them back from the world (Egypt), with the ten plagues. They are His. They would still be in Egypt, had He not delivered them and brought them to this place. It is the LORD which established them as His people.
Verses 7-14: Moses gives particular instances of God's kindness and concern for them. The eagle's care for her young is a beautiful emblem of Christ's love, who came between Divine justice and our guilty souls, and bare our sins in his own body on the tree. And by the preached gospel, and the influences of the Holy Spirit, He stirs up and prevails upon sinners to leave Satan's bondage. In (verses 13-14), are emblems of the conquest believers have over their spiritual enemies, sin, Satan, and the world, in and through Christ. Also of their safety and triumph in him. Of their happy frames of soul, when they are above the world, and the things of it. This will be the blessed case of spiritual Israel in every sense in the latter day.
Deuteronomy 32:7 "Remember the days of old, consider the years of many generations: ask thy father, and he will show thee; thy elders, and they will tell thee."
"Remember the days of old": A call to reflect on past history and to inquire about the lesson to be learned.
The deliverance of Israel from Egypt and their establishment as God's people is to be remembered from generation to generation. The father is to relate this fact to his son for all generations.
Verses 8-9: The Most High": This title for God emphasized His sovereignty and authority over all the nations (see Gen. 11:9; 10:32; 14:18; Num. 24:16), with the amazing revelation that in the whole plan for the world, God had as His goal the salvation of His chosen people. God ordained a plan where the number of nations (70 according to Gen, chapter 10), corresponded to the number of the children of Israel (70 according to Gen. 46:27). Further, as God gave the nations their lands, He established their boundaries, leaving Israel enough land to sustain their expected population.
Deuteronomy 32:8 "When the Most High divided to the nations their inheritance, when he separated the sons of Adam, he set the bounds of the people according to the number of the children of Israel."
In the times of Noah and his sons, in the days of Peleg, who had his name (that is "Division") from thence (Gen. 10:25). "The Most High" is a well known and proper, epithet of God. The dividing of the earth to the several nations of it, and giving to everyone their part and portion to possess and inherit, was the work of God. For though it was done by the sons of Noah, yet by the order, appointment, and direction of the Most High, who rules in heaven and in earth (Gen. 10:32). Men might not and did not take what they pleased, or seize on as much as they could, but each had their parcel allotted and portioned out to them, by the Lord himself. So the Targum of Jonathan. "When by lot the Most High divided the world to the people that sprung from the sons of Noah".
"Separated the sons of Adam": I.e. divided them in their languages and habitations according to their families.
"He set the bounds of the people": I.e. he disposed of the several lands and limits of the people, so as he did reserve a convenient and sufficient place for the great numbers of the people of Israel, whom he designed to make as numerous as the stars of heaven. And therefore he so guided the hearts of several people. That the posterity of Canaan, which was accursed of God (Gen. 9:25-27). And devoted to ruin, should be seated in that country which God intended for the children of Israel, that so when their iniquities were ripe, and God's time came, they might be rooted out, and the Israelites might come in their stead (compare Deut. 30:5; Gen. 34:30; Psalm 105:9-12).
Back in the days of Abraham, God had promised this land as an inheritance for the descendants of Abraham. God knew ahead of time where they would live, and how much land would be required. He blessed this land, and prepared it for an inheritance for His chosen family.
Genesis 17:8 "And I will give unto thee, and to thy seed after thee, the land wherein thou art a stranger, all the land of Canaan, for an everlasting possession; and I will be their God."
Deuteronomy 32:9 "For the LORD'S portion [is] his people; Jacob [is] the lot of his inheritance."
This is the reason why the Lord so early provided a portion or inheritance for the children of Israel in the land of Canaan. Because they were his part, his portion, his inheritance, which he chose by lot for himself, or allotted to himself. Whom he chose to be his special and peculiar people. For though all the world is his, he only reserved a part for himself, which he separated from all the rest, and considers as his portion and inheritance (see Psalm 33:12). Thus the spiritual Israel of God, as they are his people, whom he has chosen, taken into covenant, given to Christ, and are redeemed and saved by him. They are his part or portion, separated by distinguishing grace from the rest of the world. And are the inheritance of Christ, who is appointed heir of all things, and is an unalienable inheritance. And is obtained by lot, or rather is measured out by a rod or line. By the line of electing grace, by which the church and people of God are circumscribed, marked out, and distinguished from others. And by the line and rule of the sacred Scriptures, which are the measure and standard of faith and practice, of worship and discipline to them.
Exodus 19:5-6 "Now therefore, if ye will obey my voice indeed, and keep my covenant, then ye shall be a peculiar treasure unto me above all people: for all the earth [is] mine:" "And ye shall be unto me a kingdom of priests, and a holy nation. These [are] the words which thou shalt speak unto the children of Israel."
Verses 10-14: This whole description of what God did for Israel is figurative. Israel is like a man in the horrible desert in danger of death, without food or water, who is rescued by the Lord.
The goodness of God is depicted. He is pictured as a Father-figure, caring for His people in every dimension of their lives, bringing them out of the land, and guiding and providing for them during their travels.
Deuteronomy 32:10 "He found him in a desert land, and in the waste howling wilderness; he led him about, he instructed him, he kept him as the apple of his eye."
"The apple of His eye" expresses something enormously precious, a part of the body that is innately protected (Prov. 7:2). The specific meaning is the pupil of the eye, the most important and most protected part. Because Israel is so precious to God, there will be judgment on any nation that mistreats her due to politics, preference, or popularity (Psalm. 17:8; Zech. 2:8).
Literally "the little man of His eye". Just as the pupil of the eye is essential for vision and, therefore, closely protected, especially in a howling wind, so God closely protected Israel (compare Psalm 17:8; Prov. 7:2).
Israel was in a desert land with no food and water. God fed them miraculously the manna, which fell from heaven. The Rock brought forth water, and quenched their thirst. The LORD actually birthed a people of God in this wilderness journey. God Himself, went with them to lead them in the smoke and fire. He was their protection. The countries around them feared the God of Israel. God wanted Israel to show Him to the world. His eye was on Israel, His people.
Deuteronomy 32:11 "As an eagle stirreth up her nest, fluttereth over her young, spreadeth abroad her wings, taketh them, beareth them on her wings:"
"Fluttereth over her young": The Lord exercised His loving care for Israel like an eagle caring for its young, especially as they were taught to fly. As they began to fly and had little strength, they would start to fall. At that point, an eagle would stop their fall by spreading its wings so they could land on them, so the Lord has carried Israel and not let the nation fall. He had been training Israel to fly on His wings of love and omnipotence.
In this case, the eagle's care of her young is symbolic of the care of God for His people. Her wings protect her young from the storm and the rain. She carries them, until they learn to fly. This wilderness wandering was full of the supernatural care of the LORD for His people. He took them places they could not have gone, such as through the Red Sea. During this journey, God taught them His ways.
Deuteronomy 32:12 "[So] the LORD alone did lead him, and [there was] no strange god with him."
"No strange god": Moses makes clear that God alone carried Israel through all its struggles and victories, thus depriving the people of any excuse for apostasy from the Lord by interest in false gods.
When the fire or smoke, lifted from the tabernacle and moved, the people followed. He was their God, and they were His people. There were no false gods among them.
Deuteronomy 32:13 "He made him ride on the high places of the earth, that he might eat the increase of the fields; and he made him to suck honey out of the rock, and oil out of the flinty rock;"
"Honey out of the rock": A reference to honeycombs located in the fissures of the faces of a cliff is used because Canaan had many wild bees.
"Oil out of the flinty rock": Likely a reference to olive trees growing in rocky places otherwise bereft of fruit-growing trees. These metaphoric phrases regarding honey and oil point to the most valuable products coming out of the most unproductive places.
The LORD was their provider. They had no need for food. God fed them. He caused Israel to defeat the nations before them. They received their inheritance of the land of milk and honey.
Deuteronomy 32:14 "Butter of kine, and milk of sheep, with fat of lambs, and rams of the breed of Bashan, and goats, with the fat of kidneys of wheat; and thou didst drink the pure blood of the grape."
Made of milk, which kine or cows give. Jarchi says, this is the fat that is gathered on the top of milk, he means cream, and which indeed was the butter of the ancients, and is here meant.
"And milk of sheep": Which they give, though not in such plenty as the kine, yet what is very wholesome and nourishing. The philosopher observes, that sheep give more milk in proportion to the size of their bodies than cows. And Pliny says their milk is sweeter and more nourishing, and the butter made of it is the fattest: with fat of lambs; or fat lambs, rich and delicious food.
"And rams of the breed of Bashan, and goats": A fruitful country abounding with pasturage. Where rams and goats of the best sort were and the breed of them was coveted and had in the land of Canaan. The kine of Bashan are mentioned elsewhere (Psalm 22:12).
"With the fat of kidneys of wheat": That is, the best wheat, the grains are plump and full": And Aben Ezra observes, that a grain of wheat has some likeness to a kidney (see Psalm 81:16).
"And thou didst drink the pure blood of the grape": Wine not mixed with water, but pure as it comes from the grape, which was of a red or bloody color (see Psalm 75:8 Isaiah 27:2).
It is interesting to me, that the juice from the grape here, is spoken of as blood. Perhaps that is why grape juice symbolizes the blood of Christ in the communion services. The idea here, is that God provided the desires of their hearts for wonderful food and drink.
Verses 15-18: Here are two instances of the wickedness of Israel, each was apostasy from God. These people were called Jeshurun, an upright people. But they soon lost the reputation both of their knowledge and of their righteousness. They indulged their appetites, as if they had nothing to do but to make provision for the flesh to fulfil the lusts of it. Those who make a god of themselves, and a god of their bellies, in pride and wantonness. And cannot bear to be told of it, thereby forsake God, and show they esteem him lightly. There is but one way of a sinner's acceptance and sanctification. However different modes of irreligion, or false religion, may show that favorable regard for other ways, which is often miscalled candid. How mad are idolaters, who forsake the Rock of salvation, to run themselves upon the rock of perdition!
Deuteronomy 32:15 "But Jeshurun waxed fat, and kicked: thou art waxen fat, thou art grown thick, thou art covered [with fatness]; then he forsook God [which] made him, and lightly esteemed the Rock of his salvation."
"Jeshurun": The word means "righteous" (literally "the upright one"), i.e., a name for Israel which sarcastically expresses the fact that Israel did not live up to God's law after entering the Land. God uses this name to remind Israel of His calling and to severely rebuke apostasy.
"Waxed fat, and kicked": Like an ox which had become fat and intractable, Israel became affluent because of the bountiful provisions of God but, instead of being thankful and obedient, became rebellious against the Lord (compare 6:10-15).
Jeshurun is taken from righteousness. This then, is speaking of the nation of Israel, which had been chosen of God to be righteous. Suddenly all of their problems are solved. They have food and drink in abundance, and their crops are bountiful. This is speaking of a time, when they are no longer in need of any earthly thing. They have grown rich and fat. They suddenly do not feel the need to be dependent on the LORD. They are like many of us. When things are going well, we have a tendency to forget about God. They have forgotten the Rock of their salvation.
Verses 16-17: The identification of "strange gods" with "devils" is unusual. As Paul writes in (1 Cor. 8:4-6), idols are not gods at all, but powers behind false gods may be demonic. To open a door to anything other than the one true God may be opening a door to demonic activity (Psalm 78:58; Rev. 9:20).
Deuteronomy 32:16 "They provoked him to jealousy with strange [gods], with abominations provoked they him to anger."
"Strange gods": Israel turned to worship the gods of the people in the land. These were gods they had not before acknowledged (verse 17).
Idleness many times, leads to sin. Had they stayed busy trying to make a living, they might not have had time to consider false gods. "Abominations" are revolting sins.
Exodus 34:14 "For thou shalt worship no other god: for the LORD, whose name [is] Jealous, [is] a jealous God:"
God will not share His people with a false god. To do that, is to commit spiritual adultery. This brings the wrath of God.
Deuteronomy 32:17 "They sacrificed unto devils, not to God; to gods whom they knew not, to new [gods that] came newly up, whom your fathers feared not."
"Devils": Compare (Lev. 17:7; 2 Chron. 11:15; Psalm 106:37). The term describes those angels who fell with Satan and constitute the evil force that fights against God and His holy angels. Idol worship is a form of demon worship as demon spirits impersonate the idol and work their wicked strategies through the system of false religion tied to the false god.
These false gods were from the imaginations of their own evil minds. The fact they were new gods; shows they were figments of people's minds. They were not God. They were treated, as if they were gods.
Revelation 9:20 "And the rest of the men which were not killed by these plagues yet repented not of the works of their hands, that they should not worship devils, and idols of gold, and silver, and brass, and stone, and of wood: which neither can see, nor hear, nor walk:"
Verses 18-33: For this foolish apostasy, the Lord will severely judge Israel. This visitation of anger is in the form of a divine resolution to punish Israelites whenever they pursue idols, including the next generation of sons and daughters (verse 19). In (verses 20-22), Moses quotes the Lord Himself.
Deuteronomy 32:18 "Of the Rock [that] begat thee thou art unmindful, and hast forgotten God that formed thee."
The same with the rock of salvation (Deut. 32:15). Repeated and expressed in different words, that their wretched ingratitude might be taken notice of and observed. Begetting is ascribed to this rock, as regeneration is to Christ (1 John 2:29).
"And hast forgotten God that formed thee": For the rock they were unmindful of and forgot is the true God and eternal life, the essential Word of God. Him the Jewish nation forgot. They forgot the characters given of him in the promises and prophecies of the Old Testament. And therefore they knew him not when he came and fulfilled the voices of the prophets they were ignorant of in condemning him. Hence they were unmindful of his person, his offices, his works, his benefits, and the great salvation by him. As indeed too many are that call themselves Christians.
They soon forgot the God, who created them. God created man from the dust of the earth. This speaks of the physical birth. God also gave new life to the family of Jacob, when He brought them out of Egypt.
Deuteronomy 6:12 "[Then] beware lest thou forget the LORD, which brought thee forth out of the land of Egypt, from the house of bondage."
The Rock was their Deliverer. They drank of the Rock of the water of life.
Verses 19-25: The revolt of Israel was described in the foregoing verses, and here follow the resolves of Divine justice as to them. We deceive ourselves, if we think that God will be mocked by a faithless people. Sin makes us hateful in the sight of the holy God. See what mischief sin does, and reckon those to be fools that mock at it.
Deuteronomy 32:19 "And when the LORD saw [it], he abhorred [them], because of the provoking of his sons, and of his daughters."
The disregard of the Jews to Christ, their forgetfulness of him, and their disesteem and rejection of him. Their continuance of sacrifices, when the great sacrifice was offered up. Their setting up other messiahs and saviors, and the idol of their own righteousness, in opposition to the righteousness of Christ. All which not only as the omniscient God he saw, but took notice of, and considered. And did not at once pass judgment on them. At least did not immediately execute it, but waited some time to see how they would afterwards behave. For it was thirty years or more after the crucifixion of Christ that the utter destruction of the Jews came upon them.
"He abhorred them": In his heart, despised them, and at last rejected them with contempt and abhorrence, very righteously and in just retaliation (see Zech. 11:8). As for what before observed, so for what follows.
"Because of the provoking of his sons, and of his daughters": Which is not to be understood of the Lord being provoked to wrath by the sins of those who called themselves or were called his sons and daughters. For these are such who were truly his sons and daughters, and different from those in (Deut. 32:20), said to be "children in whom is no faith". These are no other than the disciples and followers of Christ, that believed in him, both men and women, and so the children of God, his sons and his daughters by special grace. And the "provoking" of them is the wrath of the enemy against them, as the same word is used and rendered in (Deut. 32:27). And should be here, "because of wrath", or "indignation against his sons and his daughters". Meaning the affliction, distress, and persecution of them, through the wrath of the unbelieving Jews. For after the death of Christ they persecuted his apostles, they beat them and cast them into prison, and put some to death.
"Abhorred" means scorned in this particular verse. They had left God, and worshipped false gods. God will turn His back on them, even if they are His sons and daughters.
Deuteronomy 32:20 "And he said, I will hide my face from them, I will see what their end [shall be]: for they [are] a very froward generation, children in whom [is] no faith."
I will make them and others see what the fruit of such actions shall be.
"I will see what their end shall be": God himself comes forth to announce his resolution to withdraw his favor from them, and to inflict chastisement upon them. He would withdraw his protecting care of them, and see how they would fare without that. And he would also send on them the tokens of his displeasure. A very froward generation, etc., literally, a generation of perversities, an utterly perverse and faithless race.
"For they are a very fraudulent generation": They did not truly believe the words God had spoken to them. They had not faith either in his promises or threatenings. And they put no trust or confidence in his glorious perfections, in his power, love, or faithfulness. Alas! how justly may God make the same complaint concerning many professors of Christianity!
"Children in whom is no faith": They have not a firm reliance on the truth and importance of what God has spoken. And on the divine attributes engaged to make it good. Whatever is not the object of their senses, they either believe but faintly, or not at all. Here is the great failing of most professors of the true religion, the grand source of their sins and miseries. For it is faith only that can unite man to God, and produce love and obedience. It is this only that can raise him from earth to heaven! Reader, hast thou faith? Remember, without faith it is impossible to please God. From this verse to the 29th, Moses personates God speaking.
In this God Himself, is speaking of what He will do. They will be like the heathens around them. His protection of them is gone. God will not look to them and hear their prayers. They are the opposite of Abraham, whose faith made him righteous. They have no faith in God, and are unrighteous.
Deuteronomy 32:21 "They have moved me to jealousy with [that which is] not God; they have provoked me to anger with their vanities: and I will move them to jealousy with [those which are] not a people; I will provoke them to anger with a foolish nation."
"Not a people": As the Lord was provoked to jealousy by Israel's worship of that which was "not God", so He would provoke Israel to jealously and anger by humiliation before a foolish, vile "no-nation". In (Rom. 10:19), Paul applied the term "not a nation" to the Gentile nations generally, Jews who worship a "no-god" will be judged by a "no-people".
This is saying that God is so moved with jealousy about their worship of false gods, that He will strengthen their enemies to destroy them. Their enemies are not God's people, but God will use them against His rebellious family. The chastisement from God will be brought on Israel by the heathen people around them.
Deuteronomy 32:22 "For a fire is kindled in mine anger, and shall burn unto the lowest hell, and shall consume the earth with her increase, and set on fire the foundations of the mountains."
"A fire is kindled ... unto the lowest hell" (compare 29:20). Once the fire of God's anger was kindled, it knew no limits in its destructive force, reaching to even those in the grave, an indication of God's eternal judgment against those who oppose Him.
The lowest hell is speaking of the worst possible hell there is. Perhaps it speaking of a fire such as came on Sodom and Gomorrah. The wrath of God has started a fire, that cannot be put out by man.
Deuteronomy 32:23 "I will heap mischiefs upon them; I will spend mine arrows upon them."
"Mischiefs ... arrows": The misfortunes (literally "evil") are described in (verse 24). The arrows represent the enemies who would defeat Israel in war and are further described in (verses 25-27).
The terrible mischiefs that God sends on mankind, hit the mark. The shield of protection is removed from them. They have sinned a great sin.
Deuteronomy 32:24 "[They shall be] burnt with hunger, and devoured with burning heat, and with bitter destruction: I will also send the teeth of beasts upon them, with the poison of serpents of the dust."
This is the arrow of famine (Ezek. 5:16). The force of which is such that it makes the skin black as if burnt (Lam. 5:10). Onkelos paraphrases it, "inflated or swelled with famine", which is a phrase Josephus makes use of in describing the famine at the siege of Jerusalem. This judgment was notorious among the Jews, at the siege of Jerusalem, and was very sore and dreadful (see notes on Deut. 28:53).
"And devoured with burning heat, and with bitter destruction": With burning fevers, pestilential ones, with the plague. The arrow of the Lord that flies by day, the pestilence that walks in darkness, and the destruction that wastes at noonday (Psalm 91:5). And which also raged at the siege of Jerusalem, arising from the stench of dead bodies, which lay in all parts of the city, and is one of the signs of the destruction of it given by our Lord (Matt. 24:7).
"I will also send the teeth, of beasts upon them, with the poison of serpents of the dust": Another of the arrows in the quiver of the Lord of hosts, or of his four judgments. And which he used to threaten the people of the Jews with in case of disobedience (Lev. 26:22). And such of the Jews who fled to deserts, and caves and dens of the earth, for shelter. Which could not escape falling into the hands of wild beasts. And of meeting with poisonous serpents that go upon their bellies, and feed on the dust of the earth.
When God does not send the rain at the needed time, the crops do not produce and they starve. If God removes the Ozone layer today, there would be a burning as never in history before. We will have no protection at all.
Leviticus 26:22 "I will also send wild beasts among you, which shall rob you of your children, and destroy your cattle, and make you few in number; and your [high] ways shall be desolate."
Man cannot even imagine the terribleness of God in His wrath.
Deuteronomy 32:25 "The sword without, and terror within, shall destroy both the young man and the virgin, the suckling [also] with the man of gray hairs."
Either without the city, the sword of the Roman army besieging it, which destroyed all that came out or attempted to go in. Or in the streets of the city, the sword of the seditious, which destroyed multitudes among themselves.
"And terror within": Within the city, on account of the sword of the Romans, and the close siege they made of it. And on account of the famine and pestilence which raged in it, and the cruelty of the seditious persons among themselves. All these filled the people with horror and terror in their houses. And even in their bedchambers, as the word signifies, they were not free from terror. Yea, from the temple, and inward parts, and chambers of that, which may be referred to. Terror came, that being in the hands of the seditious. They moved out from thence, and ravaged the city, and filled all places with the dread of them. And many, no doubt, through fear died, as well as by the sword and other judgments; which it is threatened.
"Shall destroy both the young man and the virgin, the suckling also, with the man of gray hairs": None of any age or sex were spared, even those unarmed. Not the young man, for his strength and promising usefulness. Nor the virgin for her beauty and comeliness. Nor the suckling for its innocence and tenderness. Nor the aged man through any reverence of his gray hairs, or on account of the infirmities of old age. But all would be destroyed. And never was such a carnage made at the siege of any one city in the world before or since. No less than 1,100,000 persons perished in it, as Josephus relates.
The sword speaks of war. This is one way God judges man. We do know the Word says that men's hearts will fail them for fear of things that are coming upon the earth. No one will be spared, when God's wrath descends upon the earth.
Deuteronomy Chapter 32 Questions
1. What is this chapter?
2. Who does Moses call to take note of this?
3. Verse 2 is speaking of a __________ rain.
4. The doctrine Moses has given them is not to _______ ______ _____, but to do what?
5. What name of God was revealed to Moses at the burning bush?
6. It is the _____________ of God that Moses wants them to realize, and accept.
7. The word "ascribe" means what?
8. Moses would surely associate the Rock as _______.
9. In John 14:6, Jesus reveals Himself as the _______, the ________, and the _________.
10. Jesus is the _________ part of the Godhead.
11. Describe Israel from verse 5.
12. What kind of church is Jesus coming back for?
13. What were they cautioned to remember?
14. How long are they to remember?
15. When had God set this land aside for Israel?
16. In Exodus 19:6, they were to be to Him a kingdom of __________.
17. The LORD actually ___________ a people of God in the wilderness journey.
18. How does the eagle's care of its young symbolize God's care for His people?
19. How had God led them?
20. What is interesting to the author about the juice of the grape in verse 14?
21. Jeshurun is taken from _______________.
22. What is this speaking of then?
23. They have forgotten the _________ of their salvation.
24. How had they provoked Him to jealousy?
25. They sacrificed to __________, not to God.
26. What does "abhorred" mean?
27. Who are the Israelites the opposite of?
28. The chastisement from God will be brought on them by the ____________ __________ around them.
29. Why do the mischiefs, God sends on the people, hit the mark?
30. What happens, when God withholds the rain?
31. The sword speaks of _______.
32. What will cause their hearts to fail?
Verses 26-38: The idolatry and rebellions of Israel deserved, and the justice of God seemed to demand, that they should be rooted out. But He spared Israel, and continues them still to be living witnesses of the truth of the Bible, and to silence unbelievers. They are preserved for wise and holy purposes and the prophecies give us some idea what those purposes are. The Lord will never disgrace the throne of his glory. It is great wisdom, and will help much to the return of sinners to God, seriously to consider their latter end, or the future state. It is here meant particularly of what God foretold by Moses, about this people in the latter days; but it may be applied generally. Oh that men would consider the happiness they will lose, and the misery they will certainly plunge into, if they go on in their trespasses! What will be in the end thereof? (Jer. 5:31). For the Lord will in due time bring down the enemies of the church, in displeasure against their wickedness. When sinners deem themselves most secure, they suddenly fall into destruction. And God's time to appear for the deliverance of his people, is when things are at the worst with them. But those who trust to any rock but God, will find it fail them when they most need it. The rejection of the Messiah by the Jewish nation, is the continuance of their ancient idolatry, apostasy, and rebellion. They shall be brought to humble themselves before the Lord, to repent of their sins, and to trust in their long-rejected Mediator for salvation. Then he will deliver them, and make their prosperity great.
Deuteronomy 32:26 "I said, I would scatter them into corners, I would make the remembrance of them to cease from among men:"
Or could have said, or might have said. That is, determined and resolved, as it was in his power, and in right and justice might have done what follows.
"I would scatter them into corners": Rather, I would utterly disperse them. Were it not that I apprehended the provocation of the enemy. That I should be provoked to wrath when the enemy ascribed the overthrow of Israel to his own prowess and not to my judgments (compare Deut. 9:28-29; Ezek. 20:9, 20:14; 20:22).
"I would make the remembrance of them cease from among men": As of the Amalekites, Moabites, Midianites, Edomites, Chaldeans, and others, whose names as well as nations are no more. This is what the enemies of the Jews plotted and conspired to do (Psalm 83:4). And what God could and might have done, but has not. The Jews continue to this day a distinct people, though it is now over 1900 years since the destruction of their city and temple, and their dispersion in the various parts of the world.
This is a continuation of the song of Moses from the last lesson. Moses was encouraging them to realize who God was and worship Him, and no other. We left off in the last lesson telling of the terrible things that would happen to them, if they became unfaithful to God.
Deuteronomy 32:27 "Were it not that I feared the wrath of the enemy, lest their adversaries should behave themselves strangely, [and] lest they should say, Our hand [is] high, and the LORD hath not done all this."
"Our hand is high": Military arrogance. The only thing that would prevent the Lord from permitting the complete destruction of His people would be His concern that the Gentiles might claim for themselves the honor of victory over Israel.
The reason God would not totally destroy them at this point, is because the enemy would not give God credit for the destruction. Israel deserved to be destroyed, but God would not do that because of the preservation of the name of the LORD, even among the heathen people. The heathen would think it was by their great strength, if God allowed them to totally destroy them.
Deuteronomy 32:28 "For they [are] a nation void of counsel, neither [is there any] understanding in them."
That have not wisdom to direct themselves, nor discretion to desire and receive counsel from others, but rashly and madly go on in those courses which will certainly ruin them.
"Neither is there any understanding in them": Of divine and spiritual things, of the Scriptures, and the doctrines of them. Of the person of Christ, and his divine perfections, or they would never deny his deity. Of the righteousness of God, of that which is required in the law, and revealed in the Gospel, or they would never set up a righteousness of their own for justification. And of themselves, their unrighteousness, impurity, and impotence to that which is good. Or they would never so strongly assert the purity of human nature, and the power of man's freewill.
Israel had walked with God, and yet they did not understand who He is. They were void of good counsel as well. They would not listen to Moses now, and certainly would not listen when he was gone.
Deuteronomy 32:29 "O that they were wise, [that] they understood this, [that] they would consider their latter end!"
That they understood this; rather, if they were wise they would understand this.
"That they would consider their latter end": The terrible judgments, which, in the event of their continued and incorrigible disobedience, would impart so awful a character to the close of their national history.
Their understanding was darkened. It is difficult to believe that they could have seen so many miracles, and yet doubt the God that brought the miracles. They had not considered what might happen to them in the end. It reminds me of people today who are not walking with God. I wonder if they ever consider that hell awaits them?
Deuteronomy 32:30 "How should one chase a thousand, and two put ten thousand to flight, except their Rock had sold them, and the LORD had shut them up?"
This is said for the conviction of the Pagan Romans of their folly in behaving strangely. Attributing to their gods what belonged to the true God. For since the Jews were more numerous than they, both in Judea, in the times of Titus Vespasian, when the country was subdued by him. Which, allowing the phrase to be hyperbolical, was like one to a thousand, and two to ten thousand. Now since this was what was promised to the Jews in case of obedience, that they should in this manner chase their enemies (Lev. 26:8). It cannot be accounted for that they should in like manner be chased by their enemies, as threatened (Isa. 30:17).
"Except their rock had sold them, and the Lord had shut them up": That is, unless the Lord, who was their rock and fortress, and in whom they should have trusted as such, had forsaken them, and given them up into their enemies' hands. Shut up as they were in the city of Jerusalem in the times of Titus. It is a plain case that this was of God, and not owing to the idols of the Gentiles (see Psalm 44:9).
If Israel would repent and live for God, there is no limit to what they could do with the LORD leading them. One and the LORD are a majority, no matter how large that majority is. Since they had been unfaithful to Him, He has left them helpless. The "Rock had sold them, and the LORD had shut them up".
Deuteronomy 32:31 "For their rock [is] not as our Rock, even our enemies themselves [being] judges."
"Rock ... rock": A contrast between the gods of the nations ("rock"), and Israel's true God ("Rock"). Israel could smite its foes with very little difficulty because of the weakness of their gods, who are not like the Rock Jehovah.
They have traded the Rock (Jesus Christ), for an earthly rock that has no power. They will lose without the Rock.
Deuteronomy 32:32 "For their vine [is] of the vine of Sodom, and of the fields of Gomorrah: their grapes [are] grapes of gall, their clusters [are] bitter:"
"The vine of Sodom": Employing the metaphor of a vineyard, its grapes and its wine, the wickedness of Israel's enemies was described as having its roots in Sodom and Gomorrah, the evil cities destroyed by God as recorded in (Gen. 19:1-29).
Everything they do will fail, without the blessings of the LORD upon them. Even their grape juice will be as bitter as gall. The problem with the things they will produce, is that they are fleshly things.
Deuteronomy 32:33 "Their wine [is] the poison of dragons, and the cruel venom of asps."
An expression of the same import with the former, signifying their fruits or works to be most depraved and pernicious (Rev. 17:2), and so resembling the poison of dragons.
"The cruel venom of asps": The venom of asps is called cruel, because it is accounted the most subtile and acute of all poisons, instantly penetrating into the vital parts.
The snake mentioned here is one which has a deadly bite. Any of that venom would kill a man. Wine made for earthly purposes, can cause great grief and sometimes death.
Verses 34-38: The possibility of compassion is implied as the poet turns his attention to the "impending doom" which would come upon those enemies of Israel who God would employ as His instruments of judgment (verses 34-35). God could use the foreign nations to execute judgment on His own people (Isa. 10:5; 39:6-7; 44:28); yet they would remain responsible for their acts (verse 35 is quoted in Rom. 12:19 and Heb. 10:30).
Deuteronomy 32:34 "[Is] not this laid up in store with me, [and] sealed up among my treasures?"
"Sealed up among my treasures": The wicked acts of Israel's enemies were known to God and are stored up in His storehouse. At the proper time, God will avenge. Paul uses this image in (Rom. 2:4-5).
We love to share in the blessings of God's treasures. Most of us do not want to admit that God has wrath stored up for the disobedient as well.
Deuteronomy 32:35 "To me [belongeth] vengeance, and recompence; their foot shall slide in [due] time: for the day of their calamity [is] at hand, and the things that shall come upon them make haste."
"Vengeance, and recompence": The manner and timing of the repayment of man's wickedness is God's prerogative. This principle is reaffirmed in the New Testament in (Rom. 12:19; Heb. 10:30).
The problem with retaliation is that it can start an endless cycle. Human beings cannot be trusted to exact proper "vengeance, and recompense" (Psalm 94:1; Rom. 12:19; Heb. 10:30). The manner and timing in which wickedness is repaid is God's alone.
Romans 12:19 "Dearly beloved, avenge not yourselves, but [rather] give place unto wrath: for it is written, Vengeance [is] mine; I will repay, saith the Lord."
Their evil ways will be their downfall. Unfaithfulness to the LORD will bring calamity upon them from the LORD Himself.
Romans 2:5 "But after thy hardness and impenitent heart treasurest up unto thyself wrath against the day of wrath and revelation of the righteous judgment of God;"
Deuteronomy 32:36 "For the LORD shall judge his people, and repent himself for his servants, when he seeth that [their] power is gone, and [there is] none shut up, or left."
This is the promise that the Lord will judge Israel as a nation, but that the nation is composed of righteous and wicked. God actually helps the righteous by destroying the wicked. "His servants" are the righteous, all who in the time of judgment are faithful to the Lord (compare Mal. 3:16 - 4:3). The Lord has judged Israel, not to destroy the nation, but to punish the sinners and show the folly of their false gods (verses 37-38). At the same time, the Lord has always shown compassion for those who have loved and obeyed Him.
If the people will not repent for themselves, then the LORD will repent for them. When He judges His people and they are found wanting, their power is taken away. Perhaps this is a promise of the Messiah. He will come and pay the penalty for all of sinful mankind.
Deuteronomy 32:37 "And he shall say, Where [are] their gods, [their] rock in whom they trusted,"
Not the Lord shall say to Israel, upbraiding them with their idols and their idolatries. The Lord, before he delivers his people, will first convince them of their former folly in forsaking him and following idols. He will find an occasion from that miserable and hopeless condition into which their idols have brought them, to upbraid them with it.
"Their rock in whom they trusted?" That is, it shall be said to the people of God, when in the low estate before described, and which will make it still more distressing. It shall be said to them by their enemies in a sneering way, where is the Lord their God they boasted of, and the rock of salvation in whom they trusted? Which agrees with other passages of Scripture (Psalm 42:3). The persons insulted and upbraided are the Protestant witnesses at the time of their being slain. When "they that dwell upon the earth, shall rejoice over them" (Rev. 11:10). They are such who are true believers in the God and Father of Christ, as their God and Father in Christ, who of his own free grace has blessed them with all spiritual blessings in him. And who trust in Christ the rock alone for justification before God, for acceptance with him, and for their whole salvation. Rejecting the Popish notion of justification by works, the doctrines of merit, and of works of more than required, and the like. Who now will be taunted at, and triumphed over, saying, where is the God of the Protestants they gloried in, as being on their side? And where is their rock on which they say the church is built, and not on Peter?
This is the LORD showing the utter worthlessness of the false gods.
Deuteronomy 32:38 "Which did eat the fat of their sacrifices, [and] drank the wine of their drink offerings? let them rise up and help you, [and] be your protection."
Alluding to the fat of the sacrifices under the law, which was claimed by the Lord as his, and represented as his food (Lev. 3:11). And to the drink offerings of wine, which were of a sweet savor to God, and with respect to which wine is said to cheer him (Num. 15:7). Now New Testament worship and services are here expressed in Old Testament language, which is not unusual (see Isa. 56:7). And signify the best of the sacrifices and services of true believers in Christ, presenting their souls and bodies unto him as a holy, living, acceptable sacrifice, which is but their reasonable service. Offering their sacrifices of prayer and praise unto him through Christ. Doing all good works in his name and strength, and all acts of beneficence in love to him and his people, with which sacrifices he is well pleased.
"Let them rise up and help you": Their God and their rock, Jehovah the Father, their covenant God, and his Son the rock of their salvation, in whom they trust. And so they will arise and help them in this time of extreme distress. Though they may seem as asleep, and to take no notice of the sad estate of saints, they will arise in wrath and indignation at their enemies, and deliver them out of their hands. The Spirit of life from God shall be sent to bring to life the slain witnesses, and Christ will rise up in the exertion of his kingly power.
"And be your protection": Or "let him be your hiding place". That is, the rock in whom they trusted, and so he is, and will be "a hiding place from the wind, and a covert from the storm" (Isa. 32:2). Not only from the wrath and justice of God, but from the rage and fury of men. Christ will protect and defend his people against all their enemies, and in his own time will deliver them from them. Who, in answer to these taunts and derisions, rises up, and thus he says, as follows.
Idols and false gods are nothings. They have no power to help anyone at any time. They are made by the imaginations of men.
Verses 39-44: These verses contain the vindication and vengeance of God. "There is no god with me ("beside Me"). The false gods are impotent; only Yahweh can "kill, and ... make alive ... wounded and ... heal." "I lift up my hand to heaven" symbolizes the making of an oath, which is introduced by the formula that follows, God declares that He will "render vengeance to mine enemies, and will reward them that hate me". Even though Israel's enemies had been instrumental in the execution of God's judgment on Israel, they themselves would eventually experience the wrath of God for their evil acts.
Verses 39-43: This conclusion of the song speaks:
(1) Glory to God. No escape can be made from his power.
(2) It speaks terror to his enemies. Terror indeed to those who hate him. The wrath of God is here revealed from heaven against them.
(3) It speaks comfort to his own people. The song concludes with words of joy. Whatever judgments are brought upon sinners; it shall go well with the people of God.
Deuteronomy 32:39 "See now that I, [even] I, [am] he, and [there is] no god with me: I kill, and I make alive; I wound, and I heal: neither [is there any] that can deliver out of my hand."
"I even I, am he": After showing the worthlessness of false gods (verses 37-38), this declaration of the nature of God was presented in contrast to show that the God of Israel is the living God, the only One who can offer help and protection to Israel. He has the power of life and death with regard to Israel (compare 1 Sam. 2:6; 2 Kings 5:7), and the power to wound and heal them (compare Isa. 30:26; 57:17-18; Jer. 17:14; Hosea 6:1).
The LORD God has the power of life and death. He needs no help from another. He is the Almighty. God may wound them in chastisement to cause them to return to Him. He is also their Healer. God holds the power of life and death in His hands. He says who lives and who dies. He has our time numbered, as He has the hairs of our head. Only God has this great control. This shows the utter uselessness of false gods.
Verses 40-42: I lift up my hand": God takes an oath to bring vengeance on His enemies. Here (as in Exodus 6:8; Num. 14:28), the hand is used anthropomorphically of God, who can swear by no greater that His eternal Self (compare Isa. 45:23; Jer. 22:5; Heb. 6:17).
Deuteronomy 32:40 "For I lift up my hand to heaven, and say, I live for ever."
Which is a gesture used in swearing (Gen. 14:22). And is ascribed to a divine Person (Ezek. 20:5). And particularly to Christ the angel, that is so wonderfully described (Rev. 10:1).
"And say, I live for ever": Which is the form of an oath. When men swear, they are to swear, the Lord liveth, or to swear by the living God, and him only (Jer. 4:2). And when the Lord swears in this manner, he swears by his life, by himself, because he can swear by no greater. And his form of swearing is, "as truly as I live, saith the Lord" (Num. 14:21). So the above angel is said to swear by him that liveth for ever and ever (Rev. 10:6).
God is the great I AM. He is the One who eternally exists. He is Alpha and Omega, the Beginning and the End. "Lifting up the hand to heaven" is a sign of taking an oath. God swore by His own name, because there was none greater.
Deuteronomy 32:41 "If I whet my glittering sword, and mine hand take hold on judgment; I will render vengeance to mine enemies, and will reward them that hate me."
That is, I will do it as sure as I live. A glittering sword is a sword drawn, the blade of it drawn out of the scabbard, cleaned and polished, whetted and made sharp, that it may more easily penetrate and pierce. Whetting the sword is a preparation for doing execution with it; and is a warning, a giving notice of it. As girding: the sword on the thigh also is ascribed to Christ (Psalm 45:3).
"And my hand take hold on judgment": In order to execute it. The allusion is to the laying hold on the instruments of justice and death, as the glittering sword before mentioned, and arrows afterwards. And may have respect to the four sore judgments, or at least to some of them, which the Lord will execute on mystical Babylon (Ezek. 14:21).
"I will render vengeance to mine enemies, and I will reward them that hate me": His enemies that hate him, and will not have him to rule over them, are the followers of antichrist, who has his name from his opposition to Christ, his hatred of him, and enmity against him. The vengeance Christ will render, as a righteous reward to those his enemies, is expressed by destroying antichrist with the breath of his mouth. By the beast going into perdition; and by leading them captive who have led others. By killing them with the sword who have killed others with it; by pouring out the vials of his wrath on them. By giving them the cup of the wine of the fierceness of his wrath. By smiting them with the sword that comes out of his mouth, and by bringing upon them death, mourning, and famine, and burning them with fire. All which he will most surely render unto them (2 Thess. 2:8; Rev. 19:15).
The glittering sword, usually indicated the sword was polished and ready for battle. Whet is a form of sharpening the sword for battle as well. It is God's judgement whether vengeance is to be meted out or not.
Deuteronomy 32:42 "I will make mine arrows drunk with blood, and my sword shall devour flesh; [and that] with the blood of the slain and of the captives, from the beginning of revengers upon the enemy."
Signifying, that by various judgments he would bring upon them, which, like arrows, would come suddenly, fly swiftly, and pierce deeply. There would be a prodigious effusion of blood like that in (Rev. 14:20). So that these arrows, which cause it, being plunged and soaked, and covered in it, may be said to be intoxicated with it, just as the sword is said to be bathed and filled with blood (Isa. 34:5). Which prophecy respects the same vengeance of Christ on the selfsame enemies of his as here. And as the whore of Rome is said to be drunken with the blood of the saints and martyrs of Jesus, the arrows of her destruction are represented in just retaliation as drunk with her blood (Rev. 17:6).
"And my sword shall devour flesh": The flesh of kings, of captains, of mighty men, of horses, and of them that sit on them the flesh of all men, bond and free, small and great (Rev. 19:18). That is, shall destroy great multitudes of men.
"And that with the blood of the slain, and of the captives": That is, his arrows should be drunk not only with the blood of these that were wounded and killed, but of the captives. Who commonly are spared, but in this case should not, their blood should be shed. It may be rendered, "because of the blood of the slain". Because of the blood of the saints whom they have killed, and carried captive, and who have died in prisons.
"From the beginning of revenges upon the enemy": Or "of the enemy"; that is, from the time the enemy began to oppress the saints, and take revenge on them, and shed their blood. All that blood shall be found in them that has been from the beginning shed, and charged to their account, and revenged on them. Just as the blood of all the righteous, from the beginning of the world, was brought upon the Jews (Matt. 23:35). And the captains and generals of their armies, which will be brought to Armageddon, and there destroyed (see Psalm 68:21).
This shows the action of the vengeance.
Deuteronomy 32:43 "Rejoice, O ye nations, [with] his people: for he will avenge the blood of his servants, and will render vengeance to his adversaries, and will be merciful unto his land, [and] to his people."
"Rejoice, O ye nations with his people": As a result of the execution of God's vengeance, all nations will be called upon to praise with Israel the Lord who will have provided redemptively for them in Christ and also provided a new beginning in the Land. This atonement for the Land is the satisfaction of God's wrath by the sacrifice of His enemies in judgment. The atonement for the people is by the sacrifice of Jesus Christ on the cross (compare Psalm 79:9). Paul quotes this passage in (Rom. 15:10), as does the writer of Hebrews (1:6).
Paul quotes this verse when he calls "ye nations" to unite with Jewish believers in praising God (Rom. 15:10).
God will not let those go unpunished, who have killed his servants. God will avenge their blood. We see what happens to the people according to their relationship with Israel.
Genesis 12:3 "And I will bless them that bless thee, and curse him that curseth thee: and in thee shall all families of the earth be blessed."
God is always merciful to His own. He may punish them, but He will come right back and forgive them, and start them out again.
Verses 44-47: Here is the solemn delivery of this song to Israel, with a charge to mind all the good words Moses had said unto them. It is not a trifle, but a matter of life and death. Mind it, and you are made for ever; neglect it, and you are for ever undone. Oh that men were fully persuaded that religion is their life, even the life of their souls!
Deuteronomy 32:44 "And Moses came and spake all the words of this song in the ears of the people, he, and Hoshea the son of Nun."
To the people, as the Greek version. The heads of the people being gathered together according to his order (Deut. 31:28). The Targum of Jonathan says, he came from the tabernacle, the house of instruction.
"And spake all the words of this song in the ears of the people": Which is observed both before and after the reading of it, to show the certainty of it, and how punctually and faithfully he had delivered it.
"He, and Hoshea the son of Nun": The same as Joshua, whose name at first was Hoshea (Num. 13:16). Probably Joshua read the song to one part of the people, while Moses read it to the other.
"Hoshea" is the same as Joshua. Joshua listened to the words of the song along with the people. It is so simple. God will bless them, as long as they are faithful. If they are not faithful, terrible times come to them until they repent.
Deuteronomy 32:45 "And Moses made an end of speaking all these words to all Israel:"
Finished all he had to say to them from the Lord, whether by way of precept, moral, civil, and ceremonial or in the form of a song.
Deuteronomy 32:46 "And he said unto them, Set your hearts unto all the words which I testify among you this day, which ye shall command your children to observe to do, all the words of this law."
By way of exhortation.
"Set your hearts to all the words which I testify among you this day": It was not enough to hear them, but they were to lay them up in their hearts, and retain them in their memories. And not only so, but reflect on them in their minds, and closely apply to the consideration of them. And get the true knowledge and sense of them, and put it in practice.
"Which ye shall command your children to observe, to do all the words of this law": Which shows that the exhortation does not respect the song only, but the whole law delivered in this book. Which they were not only to attend to themselves, but to transmit to their children. And enjoin them the observance of, that so religion might be perpetuated in their posterity.
One more time at the end of the song, Moses encourages the people to listen carefully to the message and keep it in their hearts. They must learn it well and teach it to their children, if they are to be blessed of God.
Deuteronomy 32:47 "For it [is] not a vain thing for you; because it [is] your life: and through this thing ye shall prolong [your] days in the land, whither ye go over Jordan to possess it."
"It is your life": Moses reiterated to Israel that obedience to the Lord's commands was to be the key to her living long in the land that God had prepared and called for this song to be a kind of national anthem which the leaders should see is frequently repeated to animate the people to love and obey God.
This message is not to be taken casually. It is a matter of life and death. God has kept His promise to give them the Promised Land. It will be up to them, to keep it through their faithfulness to God.
Verses 48-52: Because Moses did not obey God at the "waters of Meribah-Kadesh", God would not let him enter the Promised Land (3:23-26; Num. 20:10-13). Nevertheless, he is remembered throughout Scripture for his faithful service (Exodus 33:11; Num. 12:6-8; Heb. 3:1-6; 11:23-29).
Now Moses had done his work, why should he desire to live a day longer? God reminds him of the sin of which he had been guilty, for which he was kept from entering Canaan. It is good for the best of men to die repenting the infirmities of which they are conscious. But those may die with comfort and ease, whenever God calls for them, notwithstanding the sins they remember against themselves. Who have a believing prospect, and a well-grounded hope of eternal life beyond death.
Verses 32:48 - 34:12: The anticipation of and record of Moses' death (32:48-52; 34:1-12), bracket the recording of Moses' blessing given to Israel before his death. This literary unit was composed and added to the text after the death of Moses.
Deuteronomy 32:48 "And the LORD spake unto Moses that selfsame day, saying,"
On which he finished the reading of the law, and the above song, which was the seventh of Adar or February. According to the Targum of Jonathan, the day he died on. According to the Egyptian Calendar, it was the sixteenth of that month (see Deut. 34:5).
As soon as the song was over, the LORD spoke to Moses.
Deuteronomy 32:49 "Get thee up into this mountain Abarim, [unto] mount Nebo, which [is] in the land of Moab, that [is] over against Jericho; and behold the land of Canaan, which I give unto the children of Israel for a possession:"
"Mount Nebo": A peak in the Abarim range of mountains to the east of the north end of the Dead Sea, from where Moses would be able to see across to the Promised Land, which he was not permitted to enter.
The LORD will let Moses see the land of promise from the top of the mountain. This is just over from Jericho, where the children of Israel will enter into the Promised Land. Mount Nebo is possibly the highest point.
Deuteronomy 32:50 "And die in the mount whither thou goest up, and be gathered unto thy people; as Aaron thy brother died in mount Hor, and was gathered unto his people:"
"Gathered unto thy people": An idiom for death (see Gen. 25:8, 17; 35:29; 49:33; Num. 20:24, 26; 31:2).
Moses will look at the Promised Land and die. He will have finished his task on the earth, and God will call him home. "Being gathered unto thy people" means that he will enter into his heavenly rest. He will die on the mountain top, as Aaron had died on the mountain top.
Deuteronomy 32:51 "Because ye trespassed against me among the children of Israel at the waters of Meribah-Kadesh, in the wilderness of Zin; because ye sanctified me not in the midst of the children of Israel."
By their unbelief, doubting whether God would give water or not to such a rebellious people. And by giving way to passion and wrathful expressions: and this was done;
"At the waters of Meribah-Kadesh": So called, to distinguish it from another Meribah, where also there was a contention on account of water (Num. 20:13).
"In the wilderness of Zin": Where Kadesh was, and further describes and distinguishes this place. Of the one we read in (Exodus 17:7). And of the other, which is here referred to (in Num. 20:1).
"Because ye sanctified me not in, the midst of the children of Israel": Through their unbelief and disagreeable behavior, they sanctified him not themselves, and gave no honor to him. Nor were the cause of his being sanctified by the Israelites. And this was the reason why Moses and Aaron might not enter into the land of Canaan (Num. 20:12).
This is speaking of the time, when Moses struck the Rock the second time to get water, when God had told him to speak to the Rock. That Rock symbolized the LORD. He was crucified once for the sins of the world. To strike the Rock twice meant that the work Jesus did was not sufficient.
Deuteronomy 32:52 "Yet thou shalt see the land before [thee]; but thou shalt not go thither unto the land which I give the children of Israel."
Which Jarchi interprets, afar off. And so does Noldius. He saw it at a distance, as the Old Testament saints saw the things promised afar off. And were persuaded of them, though they did not enjoy them (Heb. 11:13).
"But thou shalt not go thither unto the land which I give the children of Israel": The land of Canaan was a gift of God to Israel. Into which they were not to be introduced by Moses, but by Joshua. Signifying that eternal life, or the heavenly Canaan, is the gift of God through Christ, the antitype of Joshua. And not to be obtained by the works of the law.
God rewards him for his leading of the people by allowing him to see the Promised Land. He will not let him go over in the Promised Land, because of his trespass of striking the Rock twice. Anger caused the trespass. We do know that God still loved Moses and carried his spirit into heaven, because Moses and Elijah appear with Jesus at the transfiguration.
Matthew 17:3 "And, behold, there appeared unto them Moses and Elias talking with him."
Deuteronomy Chapter 32 Continued
1. What is this lesson a continuation of?
2. What was the reason God would not totally destroy them for their unfaithfulness?
3. Israel is a nation void of ________.
4. Their understanding was ______________.
5. What was difficult to believe about the Israelites?
6. How do the Israelites remind the author of people today?
7. One, and the LORD, are a ____________.
8. Who is the Rock?
9. Who had they traded the Rock for?
10. Their vine is of the vine of __________.
11. The snake, mentioned in verse 33, is one with a __________ bite.
12. Most of us do not want to admit that God has _________ stored up for the disobedient.
13. Unfaithfulness to God, will bring ___________.
14. The _________ shall judge His people.
15. Who will come and pay the penalty for all mankind?
16. What had their worthless false gods done?
17. Idols and false gods are ____________.
18. Who has the power of life and death?
19. What are some names that show the eternity of God?
20. "Lifting up the hand to heaven" is a sign of what?
21. What does the glittering sword indicate?
22. What is verse 42 showing?
23. Who is the same as "Hoshea"?
24. What does Moses try to tell them, one more time, at the end of the song?
25. How will they be able to keep the Promised Land?
26. Where did the LORD tell Moses to go?
27. What will Moses be able to do from here?
28. What does the statement "being gathered to thy people" mean?
29. Why will Moses not enter the Promised Land?
30. The Rock symbolized the _________.
Verses 1-29: The final words of Moses to the people were a listing of the blessings of each of the tribes of Israel, Simeon excluded (verses 6-25). These blessings were introduced and concluded with passages which praise God (verses 2-5, 26-29). That these blessings of Moses are presented in this chapter as recorded by someone other than Moses is clear because (in verse 1), Moses was viewed as already being dead, and as the words of Moses were presented, the clause "he said" (verses 2, 7-8, 12-13, 18, 20, 22-24), was used.
This chapter contains the blessing of Moses and has many features of ancient war hymns, such as are found in (Judges chapter 5, Psalm 68, and Habakkuk chapter 3). The poem commences with an emphasis on the majesty of God (verses 2-5). Then there is a lengthy section relating the blessings on the various tribes (verses 6-25), although the tribe of Simeon is not mentioned. The poem closes with a section of praise to Yahweh accompanied by reflections on the favor bestowed on Israel (verses 26-29).
Verses 1-5: The statement "this is the blessing" evokes memories of the blessings the aged Jacob gave his 12 sons shortly before his death (Gen. 49:1-28). Moses was acting like the "new father" of the 12 tribes. A poetic name for Israel, "Jeshurun" (32:15; 33:26; Isa. 44:2), means "Uprightness".
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.
Deuteronomy 33:1 "And this [is] the blessing, wherewith Moses the man of God blessed the children of Israel before his death."
"Man of God": The first use of this phrase in Scripture. Subsequently, some 70 times in the Old Testament, messengers of God (especially prophets) are called "a man of God" (1 Sam. 2:27; 9:6; 1 Kings 13:1; 17:18; 2 Kings 4:7). The New Testament uses this title for Timothy (1 Tim. 6:11; 2 Tim. 3:17). Moses was viewed among such prophets in this conclusion to the book (see 34:10).
This is Moses' farewell message to the people, just before his death. He speaks a blessing on the people he had led for forty years.
Deuteronomy 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 thousands of saints: from his right hand [went] a fiery law for them."
The activity of Yahweh as He led His people from "Sinai" is here recalled (compare Judges 5:4-5; Hab. 3:3 for identical terms). One may perhaps translate saints as "myriads of holy ones" and the last sentence, "at his right hand were warriors of God". Note Paul's reference to angels who mediated the law in (Acts 7:53; and Gal. 3:19, see also Heb. 2:2).
"Sinai ... Seir ... Paran": These are mountains associated with the giving of the law, Sinai on the south, Seir on the northeast and Paran on the north. These mountains provide a beautiful metaphor, borrowed from the dawn. God, like the morning sun, is the Light that rises to give His beams to all the Promised Land.
"Of saints": Probably a reference to the angels who assisted God when the law was mediated to Moses at Mt. Sinai (see Acts 7:53; Gal. 3:19; Heb. 2:2).
This is a show of the magnificence of God, when He came to give His law to Israel. Sinai was where the law was given. Mount Paran and Seir were near, and the glory of God filled them along with Sinai. Moses would know the extent of the glory of the LORD, because he was allowed in close proximity of the LORD. Jesus sits at the right hand of God in heaven. He not only sits at the right hand, but is in fact, the Right Hand of God. He is the Doer part of the Godhead. It was the finger of God that wrote the law on the tables of stone. Whether the ten thousand saints appeared with Him or not, I cannot say. We know that is what this Scripture indicates. The holiness of God is around the saints in heaven.
Deuteronomy 33:3 "Yea, he loved the people; all his saints [are] in thy hand: and they sat down at thy feet; [every one] shall receive of thy words."
"He loved the people": Notwithstanding the awe-inspiring symbols of majesty displayed at Sinai, the law was given in kindness and love to provide both temporal and eternal blessing to those with a heart to obey it. Compare (Rom. 13:8-10).
In this Scripture, the Israelites are spoken of as the saints. God first spoke the Ten Commandments from a fire and smoke on the mountain. The Israelites were as if they were at His feet. These Words from God were for the entire congregation. "God loved the world so much, that He gave His only begotten Son, that whosoever believeth in Him shall receive eternal life" (John 3:16).
Deuteronomy 33:4 "Moses commanded us a law, [even] the inheritance of the congregation of Jacob."
The law was of God; it came forth from his right hand (Deut. 33:2). It is of his enacting, a declaration of his will, and has his authority stamped upon it, who is the lawgiver, and which lays under obligation to regard it. But it was delivered to Moses, and by him to the children of Israel, on whom he urged obedience to it. And so it is said to come by him, and sometimes is called the law of Moses (see John 1:17).
"Even the inheritance of the congregation of Jacob": Which either describes the persons who were commanded to keep the law, the tribes of Jacob or congregation of Israel, who were the Lord's people, portion, and inheritance (Deut. 32:9). Or the law commanded, which was to be valued, not only as a peculiar treasure, but to be considered a possession, an estate, an inheritance, to be continued among them, and to be transmitted to their posterity (see Psalm 119:111). These are the words of the people of Israel, and therefore are thus prefaced in the Targums of Jonathan and Jerusalem, the children of Israel said, "Moses commanded", etc. They were represented by Moses
The greatest inheritance that Israel had, even above the Promised Land, was God's law.
Deuteronomy 33:5 "And he was king in Jeshurun, when the heads of the people [and] the tribes of Israel were gathered together."
"King in Jeshurun" (see note on 32:15). Since Moses is nowhere else in Scripture referred to as king, most interpret this as a reference to the Lord as King over Israel. However, Moses is the closest antecedent of the pronoun "he" in this clause, and the most natural understanding is that Moses is being referred to as a king. Moses certainly exercised kingly authority over Israel and could be viewed as a prototype of the coming king. Thus, united in the figure of Moses, the coming prophet like unto Moses (18:15) would be the prophet-king.
We remember from a previous lesson, that Jeshurun has to do with righteousness. The people gathered at the foot of the mountain and the LORD appeared in the smoke and fire, and gave them the ten commandments. He appeared to them as their King. The law was absolute. God did not want them to have an earthly king. He would be their King.
Verses 6-23: The order in which the tribes are here blessed, is not the same as is observed elsewhere. The blessing of Judah may refer to the whole tribe in general, or to David as a type of Christ. Moses largely blesses the tribe of Levi. Acceptance with God is what we should all aim at, and desire, in all our devotions, whether men accept us or not (2 Cor. 5:9). This prayer is a prophecy, that God will keep up a ministry in his church to the end of time. The tribe of Benjamin had their inheritance close to mount Zion. To be situated near the ordinances, is a precious gift from the Lord, a privilege not to be exchanged for any worldly advantage, or indulgence. We should thankfully receive the earthly blessings sent to us, through the successive seasons. But those good gifts which come down from the Father of lights, through the rising of the Sun of righteousness, and the pouring out of his Spirit like the rain which makes fruitful, are infinitely more precious, as the tokens of his special love. The precious things here prayed for, are figures of spiritual blessing in heavenly things by Christ, the gifts, graces, and comforts of the Spirit. When Moses prays for the good will of Him that dwelt in the bush, he refers to the covenant, on which all our hopes of God's favor must be founded. The providence of God appoints men's habitations, and wisely disposes men to different employments for the public good. Whatever our place and business are, it is our wisdom and duty to apply thereto. And it is happiness to be well pleased therewith. We should not only invite others to the service of God, but abound in it. The blessing of Naphtali. The favor of God is the only favor satisfying to the soul. Those are happy indeed, who have the favor of God. And those shall have it, who reckon that in having it they have enough, and desire no more.
Deuteronomy 33:6 "Let Reuben live, and not die; and let [not] his men be few."
"Reuben": Here is the prayer that this tribe would survive in large numbers (compare Num. 1:21; 2:11).
(Compare Gen. 49:3-4): Moses may have discerned some weakness in him and referred to it; he was "unstable as water", and later the tribe was criticized for its lack of participation in Israel's battles (Judges 5:5-15).
Moses has begun speaking his blessings with Reuben, the oldest. Reuben had sinned, when he slept with his father's wife, and Jacob had said he would not excel. The blessing of Moses is a promise that Reuben's tribe will continue.
Deuteronomy 33:7 "And this [is the blessing] of Judah: and he said, Hear, LORD, the voice of Judah, and bring him unto his people: let his hands be sufficient for him; and be thou a help [to him] from his enemies."
"Judah": Moses prayed that this tribe would be powerful in leading the nation to be victorious in battle through the help of the Lord.
The phrase "bring him unto his people" may indicate when he goes to battle, bring him back in peace. According to (Num. 2:9), Judah was to march at the head of the army as the vanguard.
Jacob had promised Judah rule over his brothers. Jesus was from the Lion of the tribe of Judah. He would be King of all.
Verses 8-11: "Levi": Moses prays for the Levites to fulfill their tasks, God granting to them protection from their enemies. Moses omitted Simeon, but that tribe did receive a number of allies in the southern territory of Judah (Joshua 19:2-9), and did not lose their identity (compare 4:34-38).
Levi's blessing indicated the priestly role of the tribe, in contrast to the more secular tone of (Gen. 49:5-7). The tribe is characterized representatively in Moses and Aaron in (verse 8). They were to have an educational role in teaching (verse 10a); and they were to be responsible for Israel's formal system of worship (verse 10b).
Verses 8-9: The "Thummim and thy Urim" refer to the stones in the high priest's breastplate that were used to determine God's will (Exodus 28:30; Lev. 8:8). Moses prayed that the Levites would be guided by God and would judge according to His will.
Deuteronomy 33:8 "And of Levi he said, [Let] thy Thummim and thy Urim [be] with thy holy one, whom thou didst prove at Massah, [and with] whom thou didst strive at the waters of Meribah;"
That is, Moses said of the tribe of Levi; as both the Targums of Jonathan and Jerusalem.
"Let thy Thummim and thy Urim be with thy Holy One": With Aaron, as the same Targums interpret it, who was of the tribe of Levi, and was a holy good man, a saint of the Lord, as he is called (Psalm 106:16). Of the Urim and Thummim, which were with him and with every high priest (see note on Exodus 28:30). And though they were not in use under the second temple, yet had their fulfilment in Christ the antitype of Aaron, who may be chiefly here intended. Who is after called the Lord's Holy One, as he is, both as God and man. Holy in both his natures, divine and human, and in his life and actions. And with him are the true Urim and Thummim, lights and perfections. And the light of nature, grace and glory, and all perfections, both divine and human (see notes on Exodus 28:30).
"Whom thou didst prove at Massah, and with whom thou didst strive at the waters of Meribah": Which, as it may respect Aaron, may be understood either of the Lord's proving him and contending with him. By suffering the children of Israel to murmur against him and Moses, at the said places. When, according to the three Targums, he stood in the temptation, and was perfect and found faithful. Or of Levi, who, with the rest of the tribes, tried him, and strove with him at the same places. Though Jarchi says they did not murmur with the rest that murmured. As it may refer to Christ the antitype of Levi. The sense is, that the Urim and Thummim should be with the Holy One, the Messiah, whom thou, O Levi, with the rest of the tribes, tempted and strove with at the places mentioned. For it is expressly said, they tempted the Lord (Exodus 17:7). And which is interpreted of Christ (1 Cor. 10:9).
The Levitical tribe was to minister. The Urim and the Thummim were worn by the high priest. God spoke to the people through this. Massah and Meribah were where the Rock was struck by Moses, and brought forth water to satisfy the thirst of the multitude.
Deuteronomy 33:9 "Who said unto his father and to his mother, I have not seen him; neither did he acknowledge his brethren, nor knew his own children: for they have observed thy word, and kept thy covenant."
Which some understand of the high priests who were of this tribe, and according to the law were not to defile themselves, or mourn for a father or mother (Lev. 21:11). Or rather, as others, of their having no respect to them in judgment, but determining all causes that came before them according to the law of God. And the rules of justice and equity, in the most impartial manner, without having any regard to the nearest relations to them. With this compare what Christ the antitype of Levi says (in Matthew).
Matt. 12:49 "Neither did he acknowledge his brethren, nor knew his own children":
Had no respect to persons in judgment, though ever so nearly related. Many restrain this to the affair of the golden calf. When the tribe of Levi gathered together, girded their swords on their thighs, and slew every man his brother, companion, and neighbor, guilty of that idolatry (Exodus 32:26).
"For they have observed thy word, and kept thy covenant": The law of God, spoken by him, and had the nature of a covenant with the people of Israel. This the tribe of Levi observed, not only what respects the worship of God, and the contrary to it, idolatry, but all other moral and religious duties. Christ fulfilled the whole law, and did always and all things what pleased the Lord (John 8:29).
The Levites had come to Moses, when Moses asked for all on God's side to come to him. The Levites went through the camp, and killed their own relatives at the command of God.
Exodus 32:26-28 "Then Moses stood in the gate of the camp, and said, Who [is] on the LORD'S side? [let him come] unto me. And all the sons of Levi gathered themselves together unto him." "And he said unto them, Thus saith the LORD God of Israel, Put every man his sword by his side, [and] go in and out from gate to gate throughout the camp, and slay every man his brother, and every man his companion, and every man his neighbor." "And the children of Levi did according to the word of Moses: and there fell of the people that day about three thousand men."
Deuteronomy 33:10 "They shall teach Jacob thy judgments, and Israel thy law: they shall put incense before thee, and whole burnt sacrifice upon thine altar."
The priests and Levites, being dispersed among each of the tribes, having cities in them allotted to them. Taught the people the laws, statutes, and ordinances of the Lord, moral, civil, and ceremonial (see Mal. 2:6).
"They shall put incense before thee": Upon the altar of incense, which none but a priest might do. As the case of Uzziah shows; and which, the Jews say, he might do but once. The same priest might not offer incense twice. A new priest was always employed. In this they were typical of Christ, the only Intercessor who is always at the golden altar, to offer up the prayers of all saints with his much incense (Rev. 8:3).
"And whole burnt offerings upon thine altar": The altar of burnt offering, typical of Christ, who is both altar, sacrifice, and priest.
This is speaking of the Levites teaching the tribes of the law and judgements of God. The Levites were to care for the worship in the tabernacle. They cared for the temple, sacrifices, and kept oil burning in the incense continuously.
Deuteronomy 33:11 "Bless, LORD, his substance, and accept the work of his hands: smite through the loins of them that rise against him, and of them that hate him, that they rise not again."
Which lay in tithes, firstfruits, etc. For the priests and Levites had no share in the division of the land. Unless this can be understood of the cities and suburbs which were given them, or of houses and fields devoted, which fell unto them. Or rather of their cattle, for the use of which they had suburbs appointed them. For otherwise in husbandry and merchandise they were not employed. Some render it "a host" or army, their service being a militia, or warfare (Num. 4:3). Jarchi refers this to the Hasmonaeans or Maccabees, which were of this tribe.
"And accept the work of his hands": In offering incense and sacrifices, and all other administrations of the office of priests and Levites. Thus, the righteousness and sacrifice of Christ are of a sweet smelling savor, and very acceptable to God. And all the spiritual sacrifices of the saints who are priests unto God, as of prayer and praise, are acceptable to him through Jesus Christ.
"Smite through the loins of them that rise against him": Such as were the companies of Korah, Dathan, and Abiram. And in all ages faithful ministers of the word meet with many enemies. Whom they would not be able to withstand were not the Lord to appear for them, and protect them from them, and smite them thoroughly.
"And of them that hate them, that they rise not again": Destroying them with an utter destruction, so that they are not able to make any other efforts upon them. For such who are enemies to the priests of the Lord are enemies to him, and to true religion. Enemies to God and Christ, to the law and to the Gospel, to the word of God and to the ordinances of it. And therefore, to be severely handled and thoroughly punished. Christ's enemies shall all be subdued under him (see Psalm 110:1).
This is still speaking of the Levites. They would live of the offerings of the people and their work would be dedicated to God. Those who rose against the Levites, were really attacking the God whom the Levites served.
Deuteronomy 33:12 "[And] of Benjamin he said, The beloved of the LORD shall dwell in safety by him; [and the LORD] shall cover him all the day long, and he shall dwell between his shoulders."
"Benjamin": That this tribe would have security and peace because the Lord would shield them was Moses' request. They were given the land in the north of Judah near Jerusalem.
"Benjamin", in (Genesis 49:27), is given a very warlike and fierce character (Judges 5:14). "Beloved of the LORD" may reflect that he had been especially loved by his father (Gen. 44:20). They would dwell in safety due to God's presence.
God would love and protect Benjamin. He and Joseph were Rachel's children. They were beloved of their father and of God. To be between his shoulders, means that God carried Him on His back, not literally but symbolically.
Verses 13-17: "Joseph": This included both Ephraim and Manasseh (verse 17), who would enjoy material prosperity (verses 13-16), and military might (verse 17), which would compensate and reward them for the Egyptian slavery of their ancestor (see Gen. 49:26). Ephraim would have greater military success in the future than Manasseh as the outworking of Jacob's blessing of the younger over the older (see Gen. 48:20).
"Joseph's" blessing relates to two spheres: to his people's material prosperity from the produce of the land (verse 13-16), and to their military might. The firstborn was "Manasseh", but because of Jacob's reversal in blessing (Gen 48:8-12), "Ephraim" took precedence. This is depicted in dramatic poetic form in the last two lines of verse 17.
Deuteronomy 33:13 "And of Joseph he said, Blessed of the LORD [be] his land, for the precious things of heaven, for the dew, and for the deep that coucheth beneath,"
The tribe of Joseph, as the Targums of Jonathan and Jerusalem.
"Blessed of the Lord be his land": As the lands inherited by his sons were extremely fruitful, the countries of Gilead and Bashan by Manasseh, and the fields of Samaria by Ephraim. Jarchi says, "there was not in the inheritance of the tribes a land so full of all good things as the land of Joseph;" typical of the church of Christ. The antitypical Joseph, which abounds with all good things through him, or of the better country in heaven.
"For the precious things of heaven": That is, the pleasant, precious, and excellent fruits, reproduced by the influence of the heavens. Particularly showers of rain which descend from there; emblems of the grace of God, and Gospel of Christ, which bring spiritual blessings to the sons of men on earth. And make them fruitful in every good word and work. For the dew; which descends also from heaven, and is of unspeakable use to the fruits of the earth, and is sometimes used as an emblem of the favor and goodness of God to his people (Hosea 14:5).
"And for the deep that coucheth beneath": That is, beneath the earth, and breaks out upon it, and waters it, and makes it fruitful. Which happiness the land of Joseph had, as well as the rain and dew of heaven. This is to be understood of springs and fountains that flow out of the earth to the enriching of it. And so the Targums of Jonathan and Jerusalem paraphrase the words, and may be applied to Christ and to his Gospel (SOS 4:15).
The blessings of God were upon him. He was also a favorite son of his father. God would bless him in every endeavor. He actually received a double portion in his sons, Ephraim and Manasseh. Moses had actually spoken wealth and influence.
Deuteronomy 33:14 "And for the precious fruits [brought forth] by the sun, and for the precious things put forth by the moon,"
Which has a wonderful influence upon many and most of the fruits of the earth. To produce them out of their seeds in it, to bring them forward, to ripen and perfect them. And to make them rich and excellent. Jarchi says, "the land of Joseph lay open to the sun, and it sweetened the fruits of it ". It improved them, and made them more valuable. And this is spiritually true of Christ the sun of righteousness, to whose influence are owing the blessings of grace, redemption, peace, pardon, and justification. And the graces of the Spirit, faith, hope, and love. And by what believers are filled with, the fruits of righteousness (see Mal. 4:2).
"And for the precious things put forth by the moon": The fruits which the moon helps forward by its coolness and moisture. And those the above Jewish writer says are cucumbers and gourds. And as various creatures are affected by the moon. And Pliny says, that at the increase of the moon all sort of corn grows bigger and larger. But a late learned writer remarks, that though upon the pressure of the moon on the globe many things depend, as the ebbing and flowing of the sea. For the word here used is in the plural number, and signifies "months". And so Onkelos paraphrases the words, "it produces precious fruits at the beginning of every month;" Or ripe fruit at the beginning of every month, as the Targums of Jonathan and Jerusalem. For the spiritual meaning (see Rev. 22:2).
This is just saying, the blessings were for night and day.
Deuteronomy 33:15 "And for the chief things of the ancient mountains, and for the precious things of the lasting hills,"
Which were from the beginning of the world, and for which the land, possessed by the children of Joseph, Manasseh, and Ephraim, were famous. As the mountains of Gilead and Bashan, inherited by the former, and Mount Ephraim, and the mountains of Samaria, by the latter. Which produced, besides great quantities of grass and corn, also vines, figs, olives, etc.
"And for the precious things of the lasting hills": Which will endure as long as the world, the same as before in other words. And which precious things may be emblems of the spiritual blessings of grace, provided in an everlasting covenant, and given to Christ for his people before the world began. Or any mountains and hills were formed, and which are as lasting and as immovable as they are (see Prov. 8:22; Isa. 54:10).
This is speaking of the grapes and wonderful things that came from the mountain area. He was too blessed, wherever he went. He had suffered much for the LORD, and stayed strong in his faith. He would be doubly blessed.
Deuteronomy 33:16 "And for the precious things of the earth and fullness thereof, and [for] the good will of him that dwelt in the bush: let [the blessing] come upon the head of Joseph, and upon the top of the head of him [that was] separated from his brethren."
Corn of all sorts produced out of the earth, and grass that grows out of it. And cattle that feed upon it. For all which some part of the land of Joseph, particularly Bashan, was famous. As for the oaks that grew on it, so for the pasturage of it, and the cattle it bred (Deut. 32:14; see Psalm 22:12).
"And for the good will of him that dwelt in the bush": The angel of the Lord, the Word and Son of God, who appeared to Moses in the bush, and made himself known as the God of Abraham, Isaac, and Jacob. And expressed his good will to Israel, by sending Moses to deliver them out of their bondage. And the favor and good will of the same divine Person is here wished for, and which has appeared in his assumption of human nature, obedience, sufferings, and death (Luke 2:14). The bush was an emblem of Israel, and the state they were then in, and of the church of Christ (of which see note on Exodus 3:2). And where Christ may be said to dwell, as he did among men, when he was made flesh. And does dwell in the midst of his churches, and in the hearts of his people by. Or all these blessings, as the Targums of Jonathan and Jerusalem, all before mentioned. Let them come openly and visibly, and in great plenty, upon the posterity of Joseph, who was a type of Christ. The head of the righteous, on whom all the blessings of grace are, and from whom they descend to all his spiritual offspring (Prov. 10:6).
"And upon the top of the head of him that was separated from his brethren": When he was sold by them into Egypt. The Targums of Jonathan and Jerusalem are, "and was shining in the glory of his brethren". That is, when he was a ruler in Egypt, and had honor from his brethren there. And was beautiful and glorious among them, as a Nazarite, as the word here used signifies (see Lam. 4:7). And may be applied to Christ, who was chosen from among the people, and separated from sinners, and called a Nazarene (Psalm 89:19).
Moses remembers his encounter with God in the burning bush. He says the God he saw in the burning bush blesses the tribe of Joseph. Joseph gets a double portion of blessings, because he was separated from his brothers and taken to Egypt. He won favor in Egypt, and actually saved the lives of Jacob and his brothers during the famine.
Deuteronomy 33:17 "His glory [is like] the firstling of his bullock, and his horns [are like] the horns of unicorns: with them he shall push the people together to the ends of the earth: and they [are] the ten thousands of Ephraim, and they [are] the thousands of Manasseh."
Such as were in Bashan, a country possessed by the posterity of Joseph (see Psalm 22:12). And so might be called "his" bullock, or a young bull. Was reckoned both comely and majestic. The Targums of Jonathan and Jerusalem refer this to the birthright which belonged to Reuben, and was taken from him, and given to Joseph (see 1 Chron. 5:2). Some will have Joshua intended by the firstling of his bullock, so Jarchi. Who was of the tribe of Ephraim, and so famous for his strength and courage, his warlike exploits and victories, and the glory, honor, and renown he obtained. And who was a type of Christ, the first and only begotten Son of God, the brightness of his Father's glory, and the express image of his person. This is applied to the Messiah in some ancient Jewish writings.
"And his horns are like the horns of unicorns": Of the unicorn or rhinoceros; and as the strength of these creatures, as of others, lies in their horns. These are figures of the power and strength of the tribes of Ephraim and Manasseh, the sons of Joseph (see Num. 23:22).
"With them he shall push the people together to the ends of the earth": Not to the ends of the world, as if the posterity of Joseph should carry their conquests and spread their dominion over all people to the ends of the world, as the Targum of Jonathan suggests. But to the ends of the land of Canaan, which was done by Joshua, when he smote the thirty one kings of that country. The word "push" is used in allusion to the horns of creatures, with which they push, drive away from them, or hurt and destroy those that annoy them.
"And they are the ten thousands of Ephraim, and they are the thousands of Manasseh. Though Manasseh was the eldest son of Joseph, fewer are ascribed to him than to Ephraim the younger, according to Jacob's prediction (Gen. 48:19). This has been in a spiritual sense verified in Christ, the antitype of Joseph, the horn of salvation, who by his great strength has vanquished all his, and the enemies of his people, and even spoiled principalities and powers.
Ephraim and Manasseh are sons of Joseph. Ephraim received the right hand blessing. "Horns" in the verse above, symbolize strength. Joseph caused the family of Jacob to gather in Egypt for safety from the famine. They multiplied, and the entire mass went to the Promised Land together.
Deuteronomy 33:18 "And of Zebulun he said, Rejoice, Zebulun, in thy going out; and, Issachar, in thy tents."
"Zebulun ... Issachar": Moses prayed that these two tribes from the fifth and sixth sons of Leah would receive God's blessing in their daily lives, particularly through the trade on the seas.
"Zebulun" was assured prosperity in the "seas" (in fishing, maritime commerce, etc.), and at the seashores (in shellfish; purple dye, made from shellfish; and glass, made from sand).
Deuteronomy 33:19 "They shall call the people unto the mountain; there they shall offer sacrifices of righteousness: for they shall suck [of] the abundance of the seas, and [of] treasures hid in the sand."
To the mountain of the house of the sanctuary, as all the three Targums. To the temple built on a mountain, which Moses by a spirit of prophecy foresaw would be. To which the tribes of Zebulun and Issachar would not only come up themselves, though at the more distant parts of the land. But call and urge others, both Israelites and Gentiles, to do the same. Partly by their example, and partly by persuasions and arguments. Not the tribes of Israel that lay nearest them only, but the Heathens, the Tyrians and Sidonians, on whom they bordered. And the Gentiles in Galilee of the Gentiles, which were neighbors to them. A like instance (see in (Isa. 2:2); and perhaps this may have respect to the times of Christ and his apostles. And to their being in those parts where the Gospel was preached, and many people were called (Matt. 4:13).
"There they shall offer sacrifices of righteousness": Or true sacrifices, as the Targums of Jonathan and Jerusalem, in opposition to illegitimate ones, which were not according to the law, that had blemishes and defects in them. And to such as were gotten by robbery, or in an unlawful way. And may signify all righteous actions and good works done in faith. And from right principles, though not to be depended upon for a justifying righteousness before God. And all spiritual sacrifices, especially the sacrifices of praise for all blessings, and particularly for the righteousness of Christ. And these are to be offered in the church of God, and upon the altar. Which sanctifies every gift, and from whence they come up with acceptance to God.
"For they shall suck of the abundance of the sea": Get a great deal of riches by trading at sea, and therefore under great obligations to offer sacrifices to the Lord, by whom they were prospered.
"And of the treasure hid in the sand": As gold and silver, pearls and corals, and the like, extracted from thence. Or riches buried there through shipwrecks. Or it may design the great wealth and riches they got by glass made of sand, taken out of the river Belus, which washed the coast of the tribe of Zebulun, as many historians relate.
The treasures of both seas and lands shall be theirs. Their going out and their coming in shall be blessed. These are both sons of Leah.
Verses 20-21: The Gadites were to play an important role in the battle. Even though they had already possessed their portion of the land east of the Jordan, they would nevertheless cooperate faithfully along with the rest of Israel in the completion of the conquest.
Deuteronomy 33:20 "And of Gad he said, Blessed [be] he that enlargeth Gad; he dwelleth as a lion, and teareth the arm with the crown of the head."
"Gad": This tribe had large territory east of the Jordan and was a leader in gaining the victory in battles in Canaan.
Deuteronomy 33:21 "And he provided the first part for himself, because there, [in] a portion of the lawgiver, [was he] seated; and he came with the heads of the people, he executed the justice of the LORD, and his judgments with Israel."
That is, the portion of the land of Sihon and Og, as Jarchi rightly interprets it. Which was the beginning or firstfruits of the subduing of the land that was promised. This he looked at, chose, and desired it as his inheritance (Num. 32:1).
"Because there, in a portion of the lawgiver, was he seated": Or in the portion and part of the inheritance of Israel was he placed by Moses the lawgiver, according to the will of God. Or because there were in it palaces and towers of great personages, lawgivers, kings, and princes, well covered and strongly fortified. Or here he was "hid", or "protected". I.e., their families, wives, and children, while they assisted their brethren in subduing Canaan.
"And he came with the heads of the people": Either "to" them, to Moses, Eleazar, and the seventy elders, and the heads of the tribes of Israel, to ask leave to have his part and portion on the other side Jordan. Or "with" them, as we supply it. Came with them over Jordan armed, to assist in the conquest and subduing of the land of Canaan.
"He executed the justice of the Lord, and his judgments with Israel": That is, either he justly and truly fulfilled all his promises and engagements, on condition of which he was placed on the other side. Or he, together with the rest of the Israelites, executed the righteous judgment of God upon the Canaanites, in the expulsion and destruction of them.
It seems Gad is strategically located on the east of the Jordan to ward off invaders. This speaks of their strength in war. He received the first portion of land on the east side of Jordan, with the tribe of Reuben, and half tribe of Manasseh.
Deuteronomy 33:22 "And of Dan he said, Dan [is] a lion's whelp: he shall leap from Bashan."
"Dan": Dan had the potential for great energy and strength and leaped from its southern settlement to establish a colony in the north. Compare (Gen. 49:17-18), where Dan is compared to a serpent.
The phrase "Lion's whelp" is applied to Judah in (Gen. 49:9). It implies the timidity of youthfulness, but also indicates that the tribe of Dan would have great strength in the future, when it had grown to maturity.
Jacob had compared Dan to a serpent. He was fierce in battle. He is compared to a lion here.
Deuteronomy 33:23 "And of Naphtali he said, O Naphtali, satisfied with favor, and full with the blessing of the LORD: possess thou the west and the south."
"Naphtali": This tribe would enjoy the favor of God in the fullness of His blessing, having land in the west of Galilee and south of the northern Danites.
Moses is promising the tribe grace and prosperity. The grace of the LORD would be upon him.
Verses 24-25: All shall be sanctified to true believers. If their way be rough, their feet shall be shod with the preparation of the gospel of peace. As thy days, so shall thy strength be. The day is often in Scripture put for the events of the day. It is a promise that God would graciously and constantly support under trials and troubles, whatever they were. It is a promise sure to all the spiritual seed of Abraham. Have they work allotted? They shall have strength to do it. Have they burdens appointed? They shall have strength, and never be tempted above what they are able to bear.
"Asher" takes the form of an exposition of the name of the tribe, which means "Happy, Blessed". They would be the most blessed (the happiest), among the tribes. They would be secure from their enemies, thus blessed by God with strength to live life to its fullest throughout their lifetime.
The tribe of "Asher" received a particularly rich blessing form Yahweh through Moses. These words are marked by hyperbole ("shoes" made of "iron and brass"), and beauty ("As thy days, so shall thy strength be"), focusing on the grace of God in the believer's life. Truly, all the good anyone has is from God (Gen. 49:20).
Deuteronomy 33:24 "And of Asher he said, [Let] Asher [be] blessed with children; let him be acceptable to his brethren, and let him dip his foot in oil."
"Asher": The request is that this tribe would experience abundant fertility and prosperity, depicted by reference to a foot-operated oil press. Shoes of hard metal suited both country people and soldiers.
Deuteronomy 33:25 "Thy shoes [shall be] iron and brass; and as thy days, [so shall] thy strength [be]."
Either they should have such an abundance of these metals, that they could if they would have made their shoes of them. But that is not usual. Though it is said of Empedocles the philosopher, that he wore shoes of brass, which was very singular. And some think that this tribe, because of the abundance of these metals, used to stick their shoes with iron and brass nails at the bottom of them. As country people, soldiers, and travelers in various nations do. But the true sense seems to be, that the land that fell to this tribe, and on which they trod, should yield much iron and brass. As in Carmel, a mountain on the borders of it, brass was taken, as says Hesychius. And Zidon is by Homer said to abound with brass, which belonged to this tribe. And Sarepta, another city in it, had its name from which signifies to melt, from the melting of these metals in it (see Deut. 8:9). Though some Jewish writers take the sense to be, that the land of Asher was so strongly fortified as if it had been enclosed with walls of brass and iron. Or the gates of its cities were shut up with bolts and bars of iron and brass, as Jarchi, Kimchi, and Ben Melech observe. So the Arabic:
"And as thy days, so shall thy strength be". The same in old age as in youth. Which is the sense of the Latin Vulgate version, and all the Targums. Such were the vigor and strength of Moses himself (Deut. 34:7). And so, may denote a renewal of youth, like that of eagles. And, in a spiritual sense, a revival of the graces of the Spirit of God. As to the exercise of them, and an increase of spiritual strength. So that the inward man is renewed day by day. And may also denote such a measure of strength given, as is proportioned to the events that daily befall. Or to the services and sufferings men are called unto (see 1 Cor. 10:13).
"Dipping his foot in oil" could be olive oil, or any other oil that would make him rich. The Hebrews thought it a great blessing to have many children. This was part of his blessing from Moses. He was to be favored among his brethren. The shoes of iron speak of their solid foundation.
Verses 26-29: None had such a God as Israel. There is no people like the Israel of God. What is here said of the church of Israel is to be applied to the spiritual church. Never were people so well seated and sheltered. Those who make God their habitation, shall have all the comforts and benefits of a habitation in him (Psalm 91:1). Never were people so well supported and borne up. How low whatsoever the people of God are at any time brought, everlasting arms are underneath them, to keep the spirit from sinking, from fainting, and their faith from failing. Divine grace is sufficient for them (2 Cor. 12:9). Never were people so well commanded. Thus, believers are more than conquerors over their spiritual enemies, through Christ that loved them. Never were people so well secured and protected. Israel shall dwell in safety alone. All who keep close to God, shall be kept safe by him. Never were people so well provided for. Every true Israelite looks with faith to the better country, the heavenly Canaan, which is filled with better things than corn and wine. Never were people so well helped. If in danger of any harm, or in want of any good, they had an eternal God to go to. Nothing could hurt those whom God helped, nor was it possible the people should perish who were saved by the Lord. Never were people so well armed. Those in whose hearts is the excellency of holiness, are defended by the whole armor of God (Eph. Chapter 6). Never were people so well assured of victory over their enemies. Thus shall the God of peace tread Satan under the feet of all believers, and shall do it shortly (Rom. 16:20). May God help us to seek and to set our affections on the things above. And to turn our souls from earthly perishing objects. That we may not have our lot with Israel's foes in the regions of darkness and despair, but with the Israel of God, in the realms of love and eternal happiness.
These verses form the glorious conclusion of the blessings to the 12 tribes. The work of Yahweh that had begun in Genesis was still in full operation at the end of Deuteronomy. Poetic images come from Ugaritic (the poetic corpus of far-north Canaan), in the words "who rideth upon the heaven in thy help;". This description was usually associated with Baal but is used here to demonstrate the Lord's superiority. The Lord is "eternal God" with "everlasting arms"; His people Israel "shall dwell in safety" in a land of abundant "corn, wine", and "dew" from the heavens. "Enemies shall be found liars", as Israel will be "saved by the LORD" (Psalms 68:33-34; 86:8; Jer. 10:6).
Verses 26-27: The God of Jeshurun": Moses concluded his blessings with a reminder of the uniqueness of Israel's God. For "Jeshurun" (see note on 32:15).
Deuteronomy 33:26 "[There is] none like unto the God of Jeshurun, [who] rideth upon the heaven in thy help, and in his excellency on the sky."
Or Israel, as all the three Targums. For this is one of the names of the people of Israel (See notes on Deut. 32:15). And the Lord was their God in a special sense, having chosen, redeemed them, and made a covenant with them. And there is no God like him for the perfections of his nature, his purity and holiness, his goodness, wisdom, power, faithfulness, etc. And for the wonderful works of nature, providence, and grace, done by him. And for the blessings of goodness, temporal and spiritual, he bestows on men. The tribes being particularly blessed, the whole body of the people are pronounced happy, and whose happiness is enlarged on in (Deut. 33:26).
"Who rideth upon the heaven in thy help, and in his excellency on the sky": Which he has the sovereign rule and disposal of. And can and does dispose of all the artillery therein, as illustrious proofs of his glory and excellency. And for the help of his people, and the destruction of their enemies. As when he sent forth hail, thunderings, and lightnings, upon the Egyptians, and frightened them": And cast down hailstones upon the Canaanites, and slew many of them. And when the stars in their course fought against Sisera (see Psalm 68:4; Judges 5:20).
This is speaking of the God of righteousness. Moses has returned to speaking of the majesty of God. God is their very present help. He wants them to be His people, and Him to be their God. God defends Israel, when they are faithful to Him.
Deuteronomy 33:27 "The eternal God [is thy] refuge, and underneath [are] the everlasting arms: and he shall thrust out the enemy from before thee; and shall say, Destroy [them]."
He who was before all worlds, and will be when time shall be no more is thy refuge. Or, thy habitation, or mansion-house, (so the word signifies). In whom thou art safe and easy, and at rest, as a man in his own house. Every true Israelite is at home in God. The soul returns to him, and reposes in him. And they that make him their habitation shall have all the comforts and benefits of a habitation in him.
"And underneath are the everlasting arms": That is, of God, which are the support of his people, and their protection, safety, and security. Such as the arms of his everlasting love, which encircle them, and compass them about as a shield. His everlasting covenant, which is immovable, and in which they ever remain. Eternal redemption and salvation, wrought out by Christ, which secures them from destruction. And everlasting power, by which they are kept and preserved as in a garrison. And everlasting consolation, which flows from all this. And so, the arms of Christ, or his almighty power, are under the world, to uphold it in being. And under his church, to support it, on whose shoulders the government of it is. And under particular believers, whom he carries in his arms, embraces in his bosom, bears them up under all their afflictions and temptations, trials and exercises. Nor will he ever suffer them to drop out of his arms, or to be plucked from thence.
"And he shall thrust out the enemy from before thee": The Canaanites out of the land of Canaan, to make room for Israel, which he was just about to do, and quickly did. In like manner Christ thrusts out Satan and the spiritual enemies of his people, whom to dispossess is a work of mighty power. And not only so, but gives orders to destroy them, and does destroy them. And makes his people more than conquerors over them.
"And shall say, destroy them": I.e., shall give thee not only command and commission, but also power, to destroy them. For God's saying is doing, his word comes with power.
God was with them in the fire by night and the smoke by day. He fought their enemies for them. He is their shelter and their protection. He is with Israel, and with all believers in Christ, to help us through the storms of life. He does not always take us out of the storm, but He is in there with us to protect us.
Verses 28-29: This pledge was only partially fulfilled after they entered the Land, but it awaits a complete fulfillment in the kingdom of Messiah.
Deuteronomy 33:28 "Israel then shall dwell in safety alone: the fountain of Jacob [shall be] upon a land of corn and wine; also his heavens shall drop down dew."
"Fountain of Jacob": This is a euphemism for Jacob's seed, referring to his posterity.
Their inheritance of the land of promise is here. It will truly be a land of milk and honey. The blessings of God are upon it. As long as they are faithful to God, their enemies will live at peace with them. They are afraid of Israel's God.
Deuteronomy 33:29 "Happy [art] thou, O Israel: who [is] like unto thee, O people saved by the LORD, the shield of thy help, and who [is] the sword of thy excellency! and thine enemies shall be found liars unto thee; and thou shalt tread upon their high places."
"Happy art thou, O Israel" are the words that build on the divine blessing of Asher (meaning "Happy"; in 33:24-25). What an extraordinary culmination of the prophetic, poetic blessings on each of the 12 tribes (2 Sam. 7:23).
There has never been a people more blessed. Their happiness should be overwhelming. Their God shall run their enemy away. He will protect them, and prosper them in all they put their hands to. The Christians are blessed like these Israelites. We are the spiritual house of Israel. All the blessings bestowed on physical Israel are ours as well. We are loved of God, what more could we possibly want?
Deuteronomy Chapter 33 Questions
1. This is Moses' ___________ message to the people.
2. Verse 2 is speaking of what about God?
3. Where was the law given to Israel?
4. Why would Moses be familiar with the glory of God?
5. Besides sitting at the right hand of the Father, what is Jesus?
6. It was the __________ of God that wrote the law on the stones.
7. Who are the saints in verse 3?
8. How much did God love the world?
9. Where did God speak the ten commandments from?
10. The Israelites were as if they were at His _________.
11. What was Israel's greatest inheritance?
12. Jeshurun has to do with _________________.
13. Who was Israel's King?
14. Who did Moses speak the first blessing on?
15. What was His sin?
16. Jesus was from the tribe of _________.
17. What was the job of the Levite?
18. Who wore the Urim and the Thummim?
19. What were some of the day to day tasks of the Levites?
20. When someone came against a Levite, they were coming against whom?
21. Who did Moses call the beloved of the Lord?
22. Why did Joseph receive a double portion of blessings?
23. What were the names of his two sons who headed tribes?
24. What was Moses remembering, when he spoke of him that dwelt in the bush?
25. What do "horns" symbolize?
26. Where was Gad located?
27. What is meant by dipping his foot in oil?
28. Who is verse 26 speaking of?
29. God defends Israel, when they are ___________ to Him.
30. Who is God with, to help them through the storms of life?
31. Why will Israel's enemies be at peace with them?
32. We are loved of God, what more could we possibly want?
Verses 1-12: Moses is permitted to "see" the land, but not to enter it. God was fulfilling His promises to Abraham from (Gen. 12:1-3; see also 3:27; 4:21-22; 32:52). Moses was buried in the vicinity of "Beth-peor", which was about 10 miles east of the Jordan at its mouth (3:29; 4:46). Again reference is made to Moses as "the servant of the LORD", like Paul in (Rom. 1:1), and so on. "Joshua" was then filled with the "spirit of wisdom" to carry on Moses' task as the leader under God in Israel.
This concluding chapter was obviously written by someone other than Moses (probably the writer of Joshua), to bridge out of Deuteronomy into Joshua.
Verses 1-4: "The LORD showed him": From the top of the mountain, Moses was allowed to see the panorama of the Land the Lord had promised to give (the Land of Canaan), to the patriarchs and their seed in (Gen. 12:7; 13:15; 15:18-21; 26:4; 28:13-14).
Moses seemed unwilling to leave his work; but that being finished, he manifested no unwillingness to die. God had declared that he should not enter Canaan. But the Lord also promised that Moses should have a view of it, and showed him all that good land. Such a sight believers now have, through grace, of the bliss and glory of their future state. Sometimes God reserves the brightest discoveries of his grace to his people to support their dying moments. Those may leave this world with cheerfulness, who die in the faith of Christ, and in the hope of heaven.
Deuteronomy 34:1 "And Moses went up from the plains of Moab unto the mountain of Nebo, to the top of Pisgah, that [is] over against Jericho. And the LORD showed him all the land of Gilead, unto Dan,"
"Pisgah": The range or ridge of which Mt. Nebo was the highest point.
God had told Moses to go up to the top of this mountain, so he could see that God had truly brought them to the land of promise. This is God's way of telling Moses, well done. He has led these people 40 years, and now his work is over. It was a super-natural view of the entire land. He opens the window at one end, and Moses turns his head, and then God reveals to him each tribe's land.
Deuteronomy 34:2 "And all Naphtali, and the land of Ephraim, and Manasseh, and all the land of Judah, unto the utmost sea,"
Which lay in the northern part of the land, and where was Galilee of the Gentiles. And so he had a sight of all that country most frequented by the Messiah when He comes (see Matt. 4:13).
"And the land of Ephraim and Manasseh": Which lay in the midland part of the country. And all the land of Judah; which lay to the south.
"Unto the utmost sea": The Mediterranean Sea, which was the western boundary of the land, called the "hinder sea" (Zech. 14:8). And might as well be so rendered here, for the same word is used. Jarchi would have it read, not the "hinder sea", but the "latter day". For, he says, the Lord showed to Moses all that should happen to Israel until the resurrection of the dead. And so the Targum of Jonathan paraphrases the above passages, and observes that the Lord showed Moses the mighty deeds of Jephthah of Gilead, and the victories of Samson, who was of the tribe of Dan. The idolatries of that tribe, and Samson the savior that should spring from them. Deborah and Barak, and the princes of the house of Naphtali. Joshua the son of Nun, of the tribe of Ephraim, that should fight with and slay the kings of Canaan. And Gideon the son of Joash, of the tribe of Manasseh, that should fight with Midian and Amalek. And all the kings of Israel, and the kingdom of the house of Judah. The king of the south, that should join the king of the north to destroy the inhabitants of the earth. And even the destruction of the antichrist, and the war of Gog and Magog, and the great affliction Michael shall save from.
The utmost sea is the Mediterranean Sea. Notice again the two portions of land for Joseph's son's Ephraim's and Manasseh's tribes.
Deuteronomy 34:3 "And the south, and the plain of the valley of Jericho, the city of palm trees, unto Zoar."
The southern part of the land, even all of it. And having shown him that, he is directed eastward to take a view of;
"The plain of the valley of Jericho": Which lay before him, a delightful plain (see Joshua 5:10).
"The city of palm trees, unto Zoar": So Jericho was called, because of the multitude of palm trees which grew there. And which Josephus not only testifies, who speaks of it as a plain planted with palm trees. And from whence balsam comes. But several Heathen writers: Pliny says Jericho was set with palm trees. Diodorus Siculus speaks of the country about Jericho as abounding with palm trees. And in a certain valley, meaning the vale or plains of Jericho, is produced that which is called balsam. So Strabo says, Jericho is a plain surrounded with mountains abounding with palm trees. Where there is a plantation of palm trees, with other fruit trees, the space of a hundred furlongs.
Jericho will be the first city they enter. This valley extends from the Dead Sea to Jericho. The Jordan river flows through this.
Deuteronomy 34:4 "And the LORD said unto him, This [is] the land which I sware unto Abraham, unto Isaac, and unto Jacob, saying, I will give it unto thy seed: I have caused thee to see [it] with thine eyes, but thou shalt not go over thither."
The Word of the Lord, as the Jerusalem Targum, having shown him all the land of Canaan.
"This is the land which I sware unto Abraham, unto Isaac, and unto Jacob, saying, I will give it unto thy seed": To Abraham (Gen. 15:18); to Isaac (Gen. 26:3); to Jacob (Gen. 28:13).
"I have caused thee to see it with thine eyes": Not only had indulged him with a general view of it, but had strengthened his eyesight, that he had a full, clear, and distinct sight of it.
"But thou shalt not go over thither": Which he had said more than once before and abides by it. And this because of the behavior of Moses at the waters of Meribah (Num. 20:12; see Deut. 3:25).
No human eye in the natural could see this far. God has greatly increased his sight, so that Moses could see this land of promise. We see the reminder that, this is that land that was first promised to Abraham and his seed. The three patriarchs, Abraham, Isaac, and Jacob are mentioned here, because God specifically promised this land to their descendants. Moses will not be allowed to go over, because of striking the Rock instead of speaking to it as God had commanded him.
Verses 5-8: Moses obeyed this command of God as willingly as any other, though it seemed harder. In this he resembled our Lord Jesus Christ. But he died in honor, in peace, and in the easiest manner. The Savior died upon the disgraceful and torturing cross. Moses died very easily; he died at the mouth of the Lord, according to the will of God. The servants of the Lord, when they have done all their other work, must die at last, and be willing to go home, whenever their Master sends for them (Acts 21:13). The place of his burial was not known. If the soul be at rest with God, it is of little consequence where the body rests. There was no decay in the strength of his body, nor in the vigor and activity of his mind. His understanding was as clear, and his memory as strong as ever. This was the reward of his services, the effect of his extraordinary meekness. There was solemn mourning for him. Yet how great our losses have been, we must not give ourselves up to sorrow. If we hope to go to heaven rejoicing, why should we go to the grave mourning?
Deuteronomy 34:5 "So Moses the servant of the LORD died there in the land of Moab, according to the word of the LORD."
The report of Moses' death kept Moses from being magnified beyond what a man should be. Meanwhile, the title "servant of the LORD" maintained the Lord's high esteem of Moses in the eyes of the people. Moses may have begun tenuously, killing a man in Egypt, fleeing in fear, living 40 years in anonymity in the desert, and arguing with God about doing His will. But he arrived at the end of his life in faithfulness, having accomplished what God gave him to do.
Moses died on the top of the mountain at the age of 120 years. The LORD told him he would die here and he did.
Deuteronomy 34:6 "And he buried him in a valley in the land of Moab, over against Beth-peor: but no man knoweth of his sepulcher unto this day."
"He buried him": The context indicates that the Lord is the one who buried Moses, and man did not have a part in it. Compare (Jude verse 9), which recount's Michael's and Satan's dispute over Moses' body.
At the time of his death, the natural processes of aging described in (Eccl. 12:1-7), had not taken their toll on Moses; he was still a strong, vital man. These words are striking. Moses did not die because he had "worn out", he had been given strength and longevity by God so that he might lead the people into the land of Canaan despite his advanced age. Yet as strong as he was at his death, Yahweh still restrained him for leading the people to the final destination (Num. 20:2-13).
It appears that God buried Moses. There is no evidence of a burying place that men have found. God possibly, hid his body and took Moses home with Him to heaven. Some people believe that Moses did not go the way of the grave, but went directly to heaven, as did Elijah and Enoch. The Scripture here says he was buried however. We do not know for sure what happened, except what the Scriptures say. The main reason God would not let them find the grave of Moses, was because they might begin to worship him.
Deuteronomy 34:7 "And Moses [was] a hundred and twenty years old when he died: his eye was not dim, nor his natural force abated."
"Not dim ... abated": Moses' physical vision and physical health were not impaired. It was not death by natural causes that kept Moses from leading Israel into the Promised Land; it was his unfaithfulness to the Lord at Meribah (see Num. 20:12).
Moses had lived in divine health. His eyes were as good as they had been in his youth. It seemed he was still strong enough to climb this tallest mountain to meet with God. He still had his strength.
Deuteronomy 34:8 "And the children of Israel wept for Moses in the plains of Moab thirty days: so the days of weeping [and] mourning for Moses were ended."
"Thirty days": The mourning period for Moses conformed to that of Aaron (Num. 20:29).
This is the same amount of time the people mourned for Aaron. He had been their leader for forty years.
Verses 9-12: Moses brought Israel to the borders of Canaan, and then died and left them. This signifies that the law made nothing perfect (Heb. 7:19). It brings men into a wilderness of conviction, but not into the Canaan of rest and settled peace. That honor was reserved for Joshua, our Lord Jesus, of whom Joshua was a type, (and the name is the same), to do that for us which the law could not do (Rom. 8:3). Through him we enter into the spiritual rest of conscience, and eternal rest in heaven. Moses was greater than any other prophet of the Old Testament. But our Lord Jesus went beyond him, far more than the other prophets came short of him. And see a strong resemblance between the redeemer of the children of Israel and the Redeemer of mankind. Moses was sent by God, to deliver the Israelites from a cruel bondage. He led them out, and conquered their enemies. He became not only their deliverer, but their lawgiver. Not only their lawgiver, but their judge. And, finally, leads them to the border of the land of promise. Our blessed Savior came to rescue us out of the slavery of the devil, and to restore us to liberty and happiness. He came to confirm every moral precept of the first lawgiver; and to write them, not on tables of stone, but on fleshly tables of the heart. He came to be our Judge also, inasmuch as he hath appointed a day when he will judge all the secrets of men. And reward or punish accordingly. This greatness of Christ above Moses, is a reason why Christians should be obedient and faithful to the holy religion by which they profess to be Christ's followers. God, by his grace, make us all so!
Deuteronomy 34:9 "And Joshua the son of Nun was full of the spirit of wisdom; for Moses had laid his hands upon him: and the children of Israel hearkened unto him, and did as the LORD commanded Moses."
"Spirit of wisdom ... laid his hands": Joshua received:
(1) Confirmation of the military and administrative ability necessary to the task the Lord had given him, as well as;
(2) The Spiritual wisdom to rely on and to be committed to the Lord through the laying on of Moses' hands.
The anointing of Moses had transferred to Joshua, when Moses laid his hands on him. The anointing for the ministry is confirmed by the laying on of hands. Moses had already informed the people, who the choice of the LORD was, and to follow him as their leader. At the death of Moses, they accept Joshua to lead them.
Verses 10-12: Until Christ, no one ever lived who was greater than "Moses". The statement here is quite remarkable in the context of the entire Word of God: there was no one else whom the "LORD knew face to face".
Deuteronomy 34:10 "And there arose not a prophet since in Israel like unto Moses, whom the LORD knew face to face,"
"Not a prophet ... like unto Moses": Moses was the greatest of all the Old Testament prophets, one whom the Lord knew intimately. Not until John the Baptist was there another prophet greater than Moses (see Matt. 11:11). After John, the Prophet came of whom Moses wrote (compare John 1:21, 25; 6:14 with Deut. 18:15; Acts 3:22; 7:37). Moses next appeared on the Mount of Transfiguration together with Elijah and Jesus Christ (Matt. 17:3; Mark 9:4; Luke 9:30-31).
Moses was a special prophet of God. He met with God. He was on the mountain two different times 40 days and nights with the presence of God. He asked God to let him see Him, and God passed by and let him see His back side. He was in the presence of the Light of the world, and when he came down the mountain, his head shone so brightly there had to be a veil over his head to keep from blinding the people. He was allowed closer to the presence of God than any other living person.
Deuteronomy 34:11 "In all the signs and the wonders, which the LORD sent him to do in the land of Egypt to Pharaoh, and to all his servants, and to all his land,"
The same Targums also paraphrase here, "which the Word of the Lord sent him to do". For He it was that appeared to him in the burning bush, and sent him to Egypt to work miracles, which he did by him.
"In the land of Egypt, to Pharaoh, and to all his servants, and to all his land": To whom they were visible, and who were all affected by them more or less. This respects chiefly the ten plagues inflicted on the Egyptians. The Jews observe that the superior excellency of Moses to the rest of the prophets lay chiefly in his superior degree of prophecy rather than in miracles. And not so much in the nature or the quality of the miracles. The stopping of the sun by Joshua, and the raising of the dead to life by Elijah and Elisha, being greater than his. But either in the duration of them, as the manna which continued near forty years. Or especially in the quantity of them, he working more than all the rest put together.
The signs and wonders God did at the request of Moses far surpassed any other prophet. Only the miracles of Jesus were greater. God sent ten plagues on Egypt to convince Pharaoh to let the people go. The Red Sea parted at the prayer of Moses. God had given him a staff to do mighty miracles with. Over and over, God wrought mighty miracles through Moses.
Deuteronomy 34:12 "And in all that mighty hand, and in all the great terror which Moses showed in the sight of all Israel."
In all done by his hand, which he stretched out over the sea and divided it. To make a passage through it for the Israelites, and with his rod in his hands, smote the rocks, and waters gushed out for them.
"And in all that great terror which Moses showed in the sight of all Israel": Meaning either the terror the Egyptians were struck with by him. In the sight of all Israel, when he publicly and before them wrought the wonders he did in the land of Ham. Which often threw them into a panic, especially the thunders and lightning, the three days of darkness, and the slaying of their firstborn (see Psalm 78:49). Or the terror the Israelites were in at the giving and receiving of the law (Exodus 19:16).
God had placed in the hand of Moses, great power. Moses was God's ambassador upon the earth. In fact, Moses was a very meek man. His greatness lay in his fellowship with God. He went to God with everything. The only time he ever disobeyed God was at Meribah. The people had angered him, so that he acted in anger in striking the Rock. God sent Moses to deliver Israel from one of the mightiest armies in the world. God's power operating through Moses, made him one of the most powerful men who ever lived. The lesson we need to take from this, is the fact that our ability to serve God is not in ourselves. God working through us makes us mighty servants of God.
Philippians 4:13 "I can do all things through Christ which strengtheneth me."
Deuteronomy Chapter 34 Questions
Where did Moses go to see the Promised Land?
2. This is God's way of telling Moses ________ ________.
3. Moses led them ________ years.
4. What is the utmost sea spoken of here?
5. Who were Joseph's two sons?
6. What will be the first city they enter?
7. How far does this valley extend?
8. What were the names of the three patriarchs?
9. What had God done to Moses, so he could see the Promised Land?
10. Why will Moses not be allowed to enter the Promised Land?
11. Where did Moses die?
12. How old was Moses, when he died?
13. Who buried Moses?
14. What is a possibility, that is not mentioned in the Bible, about Moses' death?
15. Why would God not let them find Moses' grave?
16. What was unusual about Moses at the time of his death?
17. How long did the children of Israel mourn Moses' death?
18. Who took over in Moses' place?
19. What does the Bible say, he was full of, that helped him minister?
20. How had he received this?
21. Did the people accept Joshua as their leader?
22. When were some special times that Moses met with God privately?
23. Only the miracles of ___________ were greater than Moses'.
24. The Red Sea parted at the prayer of _________.
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