Deuteronomy chapter 28
28:1-68 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 stipulations (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.
28:3-6 These verses contain six blessings that extend to every sphere of life.
28:20-68 Three groups of punishment for disobedience are prescribed: (1) internal calamities, such as death,
despair, disease, and decline (verses 20-46); (2) external judgments, such as defeat before the enemy (verses
47-57); and (3) the transmission of judgment to Israel's descendants (verses 58-68).
Deuteronomy chapter 29
29:1-29 This chapter and chapter 30 form Moses' third address and constitute a recapitulation of the covenant
demand.
29:18 Gall and wormwood: 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.
Deuteronomy chapter 30
30:1-20 This chapter contains a call to decision: Life and blessing or death and cursing (verses 15-18).
30:1-10 Repentance and forgiveness. Israel had been driven away by the Lord (28:64), and now if the people shalt
return to the Lord, God will turn thy captivity, and have compassion...and will return and gather thee from all
nations. This will occur at the second coming of Christ (Ezekiel 36:24-36; 37:23-28; Mark 13:26, 27; Romans
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).
30:11-20 This section is a solemn appeal to choose life. The people are called upon to make a decision (Joshua
24:15). Deuteronomy 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
Romans 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.
Deuteronomy chapter 31
31:1-34:12 These chapters record 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
blessings 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.
31:1-8 Moses gives a series of charges to the people in verses 1-6 and to Joshua in verses 7 and 8. God had
forbidden Moses to cross over the Jordan (3:23-29; 23:50-52; Numbers 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; Numbers 27:18-23).
31:9-13 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 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.
31:14-23 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.
31:30-32:47 This is the song Moses and Joshua wrote.
Deuteronomy chapter 32
32:1-3 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 (Proverbs 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.
32:4-9 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 3 and 6. In Genesis 10,
He allotted to the nations their inheritance (portion of the earth as their home, and fixed the boundaries of the
peoples in relation to Israel's numbers.
32:10-14 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.
32:34-38 The possibility of compassion is implied as the poet turns his attention to the "impeding doom" which
would come upon those enemies of Israel whom God would employ as His instruments of judgment (verses 34, 35).
God could use the foreign nations to execute judgment on His own people (Isaiah 10:5; 39:6, 7; 44:28); yet they
would remain responsible for their acts. Verse 35 is quoted in Romans 12:19 and Hebrews 10:30.
32:39-44 These verse 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...wound...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.
Deuteronomy chapter 33
33:1-29 This chapter contains the blessing of Moses and has many features of ancient war hymns, such as are
found in Judges 5, Psalm 68, and Habakkuk 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).
33:2 The activity of Yahweh as He led His people from Sinai is here recalled (Judges 5:4, 5; Habakkuk 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 Galatians 3:19.
See also Hebrews 2:2.
33:6 Reuben (Genesis 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).
33:7 The phrase bring him unto his people may indicate when he goes to battle, bring him back in peace. According
to Numbers 2:9, Judah was to march at the head of the army as the vanguard.
33:8-11 Levi's blessing indicates the priestly role of the tribe, in contrast to the more secular tone of Genesis
49:5-7. The tribe is characterized representatively in Moses and Aaron in verse 8 and then collectively in verse 9.
They were to be responsible for the Thummim and Urim (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).
33:12 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 (Genesis 44:20). They would dwell in safety due to
God's presence.
33:13-17 Joseph's blessing relates to two spheres: to his people's material prosperity from the produce of the land
(verses 13-16) and their military might. The firstborn was Manasseh, but because of Jacob's reversal in blessing
(Genesis 48:8-20), Ephraim took precedence. This is depicted in dramatic poetic form in the last two lines of Verse
17.
33:18, 19 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).
33:20, 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.
33:22 The phrase lion's whelp is applied to Judah in Genesis 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.
33:24, 25 Asher takes the form of an exposition of the name of the tribe, which means "Happy, Blessed." They
would be the most blessed (the most happy) 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.
Deuteronomy chapter 34
34:1-12 Moses is permitted to see the land, but not to enter it. God was fulfilling His promises to Abraham from
Genesis 12:1-3 (3:27; 4:21, 22; 32:52). Moses was buried in the vicinity of Beth-peor, which was about 10 miles
east of Jordan at its mouth (3:29; 4:46). Again reference is made to Moses as the servant of the Lord, like Paul in
Romans 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.