Deuteronomy chapter 1
1:1-5 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 (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; 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 (Numbers 13, 14).
Verse 4 relates some victories which had been granted by God supernaturally, and thus anticipates further
victories in futures (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 (Habakkuk 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.
1:6 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 (1:6-3:29).
1:8 The patriarchal promises to Abraham, Issac, and Jacob: God chose Abraham, and then promised him a land,
posterity, and that he would be a blessing (Genesis 12:1-3). Note its use in Deuteronomy 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.
1:10 The multitude fulfilled the promises of Genesis 15:5 and 22:17.
1:11 Of your fathers emphasizes the continuity of relationship, stressing the theme of the covenant with the
patriarchs.
1:12-18 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.
1:19-46 This section relates events at Kadesh-barnea.
1:21 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.
Deuteronomy chapter 2.
2:1-8 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.
2:9-25 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 Moab
conquered by Chedorlaomer (Genesis 14:6), said to be descended from Seir the Horite (Genesis 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 (Deuteronomy 2:10).
2:26-37 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 (Genesis 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 chapter 3
3:1-11 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 131/2 feet long and six feet wide, belonging to the last of the
giants (repa'im) (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.
3:12-22 The allocation of land east of the Jordan. Verse 12 may indicated 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 (Deuteronomy 12:10,
the promise; Joshua 21:44, the fulfillment; Hebrews 3:7--4:13) in Hebrews 4:9. The word includes pace 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 (Matthew 11:28). Joshua is first seen as an army officer (Exodus 17:9), then as Moses'
minister (Exodus 24:13) and a devoted adherent (Numbers 11:28). Moses' love for him appears in Numbers
27:18-23; Deuteronomy 1:38; 31:3. This command is not mentioned in Numbers 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.
3:23-29 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 (Numbers 25; Psalm 106:28-30), and Moses was
buried nearby (34:6).
Deuteronomy chapter 4
4:1-8 This begins a new section (4:1-10) 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." First
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 torah (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 this
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 (Matthew 5:17-19; 15:6).
4:13 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.
4:25-31 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.
4:37 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.
4:45 The law is identified as testimonies...statutes...judgments. The "testimonies" denoted the covenant
stipulations; that "statutes" were laws written down or inscribed on some suitable medium; and the "judgments"
were the decisions of a judge (Psalm 19:7-9).
4:49 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.
Deuteronomy chapter 5
5:1-5 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.
5:6-10 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 of 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 vindicating 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 (1 John 4:11, 19), the latter occurring especially in Hosea. It is always closely connected with the two
concepts of covenant and faithfulness.
5:11 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
or other religious context.
5:12-15 These verses relate to the fourth commandment. It was given for the liberation, not the bondage, of the
individual., If 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.
5:16 This verse relates to authority, with the sanctity of the family in mind. Honor involves: (1) prizing them highly
(Proverbs 4:8); caring and showing affection to them (Psalm 91:15); and (3) showing the respect, reverence, and
deference (Leviticus 19:3). 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.