DEUTERONOMY—NOTE ON 1:1–5 Prologue. Beginning with this prologue, there are a number of similarities between the structure of Deuteronomy and ancient treaty documents (see chart).
| Ancient Treaty Structure | Deuteronomy |
|---|---|
| Preamble | 1:1–5 |
| Historical Prologue | 1:6–4:49 |
| General Stipulations | 5:1–11:32 |
| Specific Stipulations | 12:1–26:19 |
| Blessings and Curses | 27:1–28:68 |
| Document Clause | 31:9–29 |
| Witnesses | 32:1–47 |
DEUTERONOMY—NOTE ON 1:1 In the Hebrew Bible, the name for the book of Deuteronomy is taken from the opening phrase, These are the words. Most of Deuteronomy, through ch. 30, is the spoken words of Moses. Moses has been Israel’s leader since he was called by God (Exodus 3). Deuteronomy is Moses’ final speech before his death. beyond the Jordan. That is, east of the Jordan River, on the north end of the Dead Sea. Since leaving Egypt and crossing the Red Sea (Exodus 14–15), Israel has been in the wilderness for 40 years. Arabah. The low Jordan Valley and area surrounding the Dead Sea.
DEUTERONOMY—NOTE ON 1:2–4 These verses emphasize that it was only an eleven days’ journey from Mount Sinai to the Promised Land, and yet it had taken the Israelites 40 years to get there (fortieth year). The long delay was God’s punishment for Israel’s initial failure to trust him to bring them into the land (Num. 14:26–35). according to all that the LORD had given him. Deuteronomy rarely distinguishes between God’s words and Moses’ words. defeated Sihon . . . and Og. See Num. 21:21–35.
DEUTERONOMY—NOTE ON 1:2 Horeb is the name Deuteronomy uses for Mount Sinai (except at 33:2). This is where Israel received the commandments (Ex. 19:1–Num. 10:12). Kadesh-barnea. A town on the southern border of the Promised Land where Israel camped (Num. 13:26).
DEUTERONOMY—NOTE ON 1:5 Moab is east of the Jordan River. Israel had not fought against Moab on the way to the Promised Land. This law refers to the entire law given to Israel at Sinai (Ex. 19:1–Num. 10:12). Moses’ task is not simply to repeat that law but to explain it.
DEUTERONOMY—NOTE ON 1:6–4:43 Moses’ First Speech: Historical Prologue. Moses’ first speech reviews Israel’s past failure at Kadesh; its passing through Edom, Moab, and Ammon without fighting; its successes over Heshbon and Bashan; and the distribution of those two lands. The purpose of chs. 1–3 is not simply to retell history but to use history to persuade Israel to trust God so that they can conquer the land. Chapter 4 is a transition from the history in chs. 1–3 to the repetition of the Ten Commandments in ch. 5.
DEUTERONOMY—NOTE ON 1:6–8 Moses’ first sermon begins by focusing on the land.
DEUTERONOMY—NOTE ON 1:6 Deuteronomy typically names God as the LORD our (or your) God. “LORD” is Yahweh, the personal and covenantal name for God revealed to Moses (Ex. 3:13–15; see note on Gen. 2:4).
DEUTERONOMY—NOTE ON 1:7 Turn and take your journey. Israel began their journey from Sinai in Num. 10:11. At this time in history, the terms Amorites and Canaanites essentially referred to the same people, the occupants of Canaan.
The Arabah (1:7) refers to the rugged and extremely dry region surrounding and south of the Dead Sea. The Israelites’ travels took them through this area.
DEUTERONOMY—NOTE ON 1:8 See. From the plains of Moab, Israel can now survey the land before it. The promise of land was made first to Abraham (Gen. 12:7; 15:18–21), repeated to Isaac (Gen. 26:4), and then to Jacob (Gen. 28:13; 35:12), including land for their offspring after them.
DEUTERONOMY—NOTE ON 1:10 The people should believe God’s promise to bring them into the land of Canaan, because he has already fulfilled his promise that Abraham’s descendants would be as numerous as the stars of heaven (see Gen. 15:5).
DEUTERONOMY—NOTE ON 1:13 The people had nominated the judges and Moses confirmed them. Exodus 18:25 says simply that Moses chose them.
DEUTERONOMY—NOTE ON 1:16–17 alien. Aliens were non-Israelites who resided in the land and accepted Israelite rule and law. They did not own land and so were vulnerable to oppression.
DEUTERONOMY—NOTE ON 1:20–21 And I said to you. Almost all of those who were adults when they came out of Egypt had died by this time because of their earlier refusal to enter the land (see Num. 14:26–35). Yet when Moses describes those earlier failures, he addresses his current audience as “you,” as if they themselves were responsible for those failures. The current generation assumes responsibility for their parents’ sin. Do not fear. God alone is to be feared (Deut. 10:12; 13:4).
DEUTERONOMY—NOTE ON 1:23–25 twelve men. See Num. 13:4–16. The Valley of Eshcol is close to Hebron and is still renowned for its fruit.
DEUTERONOMY—NOTE ON 1:28 Anakim were reputed to be giants (Num. 13:33; compare Deut. 9:2).
DEUTERONOMY—NOTE ON 1:29–31 before your eyes . . . you have seen. Moses addresses his audience as though they were there with the previous generation (see note on vv. 20–21). carried you, as a man carries his son. The image is tender and loving, disproving the false claim of v. 27.
DEUTERONOMY—NOTE ON 1:32–33 you did not believe. Their rebellion (v. 26) was a result of their unbelief. in fire by night and in the cloud by day. See Ex. 13:21.
DEUTERONOMY—NOTE ON 1:36 Caleb was one of the 12 spies (Num. 13:30). He encouraged the people to enter the land. wholly followed. See Num. 14:24.
DEUTERONOMY—NOTE ON 1:37–38 Even with me. Moses’ failure occurred when he disobeyed the Lord’s instructions at Meribah (see Num. 20:2–13 and note). on your account. Moses says that his own sin was provoked by Israel. See also Deut. 3:26; 4:21; 32:51. Joshua the son of Nun was Moses’ assistant (Ex. 24:13) and one of the 12 spies (Num. 13:8). With Caleb, he encouraged the people to enter the land (Num. 14:6–9). Joshua became Israel’s leader after Moses (Num. 27:18–23; Deut. 31:3).
DEUTERONOMY—NOTE ON 1:39 Who today have no knowledge of good or evil probably refers to young children not old enough to know right and wrong. They would not have been part of the earlier rebellion.
DEUTERONOMY—NOTE ON 1:42–44 If God did not fight for Israel, defeat was certain (compare v. 30). chased you as bees do. Compare Ex. 23:28. Instead of fighting for Israel, God fought against it.
DEUTERONOMY—NOTE ON 2:1–23 Moses recalls a time near the end of the 40-year wilderness period when Israel peacefully passed through three nations distantly related to it (see Num. 20:14–21:20).
Was Deuteronomy a treaty? There are many similarities between the book of Deuteronomy and various ancient Near Eastern treaties that date from the time of Moses. When a nation made a treaty with a less powerful nation, the document began with the past relationship between the countries. Next, the treaty stated the laws that would govern the relationship from that point on. Finally, the treaty concluded with a list of blessings and punishments for obedience or disobedience.
DEUTERONOMY—NOTE ON 2:1 Red Sea probably includes the Gulf of Aqaba, the northeastern arm of the Red Sea. Mount Seir is south of the Dead Sea, in the land of Edom (see 1:2).
DEUTERONOMY—NOTE ON 2:2–4 the LORD said to me. This expression highlights Moses’ role as God’s official spokesman. long enough. See also 1:6. This formally announces the end of the 40-year wilderness wandering. your brothers. The nation of Edom descended from Jacob’s twin brother, Esau (Gen. 25:30; 32:3; 36:1). Deuteronomy refers to Edom as Seir, Mount Seir, or Esau, perhaps to emphasize the blood relationship.
DEUTERONOMY—NOTE ON 2:5 as a possession. This expression also occurs in vv. 9, 19 with respect to Moab and Ammon (and in v. 12 with respect to Israel’s own territory). Apparently God forbids Israel to take land from these nations because they are related to Israel (the Edomites through Esau; the Moabites and Ammonites through Lot).
DEUTERONOMY—NOTE ON 2:6–7 Israel is not to be indebted to anyone other than God.
DEUTERONOMY—NOTE ON 2:8 Elath and Ezion-geber were seaports on the Red Sea at the Gulf of Aqaba (see v. 1). The Arabah road ran from these towns northward to the Dead Sea.
DEUTERONOMY—NOTE ON 2:9 Moab, like Ammon (v. 19), was descended from Lot, Abraham’s nephew (Gen. 19:36–37).
DEUTERONOMY—NOTE ON 2:10–12 The people whom God had removed to give Moab its land included the very people Israel now feared (see 1:28). Israel should trust God instead of fearing these people. Rephaim, like Anakim, were so tall that the people of Israel thought of them as “giants” (see 2:20–21; 3:11, 13). Edom’s success is a model to encourage Israel. The land of their possession may refer only to the Transjordanian land Israel already possessed (2:24–3:17). Horites. See Gen. 14:6; 36:20–30.
DEUTERONOMY—NOTE ON 2:13–15 The brook Zered was actually a “wadi,” which means it usually flowed only after rain. It was the border between Edom and Moab. thirty-eight years. The adults who earlier refused to enter Canaan have now all died in the wilderness, just as God had said they would (see Num. 14:22–23, 35).
DEUTERONOMY—NOTE ON 2:24–25 The wadi Arnon (see note on vv. 13–15) flowed into the Dead Sea and marked the border between Moab to the south and Amorite territory and Ammon to the north. Sihon the Amorite. See Num. 21:21–30. According to Gen. 15:16, the land would be given to Israel when the wickedness of the Amorites was complete, and now that time has come. The defeat of various nations represents God’s punishment for their sin (Deut. 18:12; see note on Josh. 6:17–18).
DEUTERONOMY—NOTE ON 2:26 Heshbon was a fertile land north of Moab and Ammon, east of the Jordan River. The offer of words of peace does not seem to match the instruction to fight in v. 24.
DEUTERONOMY—NOTE ON 2:30 God hardened his spirit and made his heart obstinate just as with Pharaoh during the plagues (Ex. 9:12; 10:1–2; etc.). On hardening, see note on Ex. 4:21.
DEUTERONOMY—NOTE ON 2:32 Jahaz is mentioned in Josh. 13:18 and 21:36–37.
DEUTERONOMY—NOTE ON 2:34–35 devoted to destruction. Since God is the victor, the spoils of battle belong to him. God orders Sihon’s destruction (see notes on Lev. 27:28–29; Deut. 20:16–18). Destroying the city is an act of devotion to God.
DEUTERONOMY—NOTE ON 3:1–11 This section recounts Israel’s second Transjordanian victory (see Num. 21:31–35). Like Sihon, Og was an Amorite (Deut. 3:8).
Nations fought for control of Gilead (2:36) because an international trade route, known as the King’s Highway, passed through it. The region was also an important area for agriculture. It was especially famous for the “balm of Gilead,” a resin used as medicine (Jer. 8:22).
DEUTERONOMY—NOTE ON 3:1 Bashan is the area northeast of the Sea of Galilee. Edrei was a town on its southern border.
DEUTERONOMY—NOTE ON 3:5–7 In remembering these victories, Moses tries to persuade Israel to cross the Jordan, trusting in God’s power. devoted them to destruction. See note on 2:34–35.
DEUTERONOMY—NOTE ON 3:8–10 Mount Hermon (9,232 feet/2,814 m) is a snowcapped mountain at the northern border of Israel.
DEUTERONOMY—NOTE ON 3:11 Rephaim. See note on 2:10–12. Rabbah, capital of Ammon (2 Sam. 11:1; Amos 1:13–14), is modern-day Amman, Jordan. The “giant” Rephaim have been killed, so Israel should no longer fear them (see Deut. 1:28).
DEUTERONOMY—NOTE ON 3:15 Machir was the son of Manasseh (Gen. 50:23). Here it refers to his descendants (see also Josh. 17:1).
DEUTERONOMY—NOTE ON 3:17 Chinnereth is another name for the Sea of Galilee. Pisgah is the peak of Mount Nebo, overlooking Jericho and the north end of the Dead Sea. It is the place where Moses will die (v. 27; 34:1–4).
DEUTERONOMY—NOTE ON 3:18–22 Two and a half tribes already possess their land east of the Jordan, but they are commanded to join the remaining tribes to conquer the land west of the Jordan. Only then can they return to inhabit their Transjordanian land. The wives and children of all the tribes are to stay in Transjordan and await the completed conquest.
DEUTERONOMY—NOTE ON 3:18 men of valor. A military term, meaning soldiers.
DEUTERONOMY—NOTE ON 3:20 The word rest here conveys the idea of peace after warfare, but it also describes the well-being of God’s people, living in God’s chosen place, under his rule.
The Jordan River begins in the foothills of Mount Hermon and empties into the Dead Sea. The Jordan is more than 200 miles (322 km) long—the longest river in Palestine.
DEUTERONOMY—NOTE ON 3:24 O Lord GOD is a standard form for beginning a prayer (compare 9:26).
DEUTERONOMY—NOTE ON 3:26–28 because of you. See note on 1:37–38. Pisgah. See 3:17 and note.
DEUTERONOMY—NOTE ON 3:29 Beth-peor. See “Baal of Peor” (Num. 25:1–5).
DEUTERONOMY—NOTE ON 4:1 And now. After summarizing Israel’s history, Moses begins to encourage the people. Listen means “pay attention and obey.” that you may . . . take possession. Possession of the Promised Land is linked to obeying the statutes and the rules that govern life.
DEUTERONOMY—NOTE ON 4:2 not add . . . nor take from. Israel is to submit to God’s entire word (see also 12:32).
DEUTERONOMY—NOTE ON 4:3–4 Your eyes have seen. See also 3:21. Baal-peor. See Num. 25:1–5. Held fast describes faithfulness to a covenant, as in marriage (Gen. 2:24).
DEUTERONOMY—NOTE ON 4:6 Israel’s obedience to God will show other nations their wisdom and understanding. It will draw attention to Israel’s God.
DEUTERONOMY—NOTE ON 4:7–8 God is so near to his people, especially in answering their prayers (whenever we call upon him). God is also “very near” them through his word (30:14).
DEUTERONOMY—NOTE ON 4:9 Make them known. Each generation is responsible to instruct the next generation in the faith.
DEUTERONOMY—NOTE ON 4:10 To fear the Lord means to respect, obey, and worship him.
DEUTERONOMY—NOTE ON 4:13–14 The Ten Commandments (literally, “Ten Words”) are a concise summary of the Sinai covenant (Ex. 20:1, 18–19; 24:12). The statutes and rules are the other laws given at Sinai. God spoke these laws to Moses and told him to teach them to Israel (Exodus 21–Leviticus 27).
DEUTERONOMY—NOTE ON 4:15–19 Because God does not have a visible form, the worship of idols and images is prohibited (see the second commandment, 5:8–9).
DEUTERONOMY—NOTE ON 4:20 The people should worship the Lord because he saved them from slavery in Egypt (iron furnace; see also 1 Kings 8:51; Jer. 11:4). his own inheritance. Israel enjoys the privilege of being God’s special family (see Deut. 9:26, 29).
DEUTERONOMY—NOTE ON 4:21–22 because of you. See note on 1:37–38. good land. Compare 1:25, 35. The repeated emphasis encourages Israel to enter the land.
DEUTERONOMY—NOTE ON 4:23–24 Take care suggests how easy it is to fall into idolatry (see v. 19). consuming fire (compare 5:25; 9:3). God is jealous for his people’s faithfulness.
DEUTERONOMY—NOTE ON 4:27–28 scatter. See 28:64–68. few in number. See 28:62. The punishment for idolatry is exile to a pagan land.
DEUTERONOMY—NOTE ON 4:29–30 Exile is not the end. There remains hope of repentance and return (see 30:1–10). with all your heart and . . . soul. See note on 6:5.
DEUTERONOMY—NOTE ON 4:31 merciful. God’s mercy does not contradict his jealous anger (v. 24; compare 5:9–10; Ex. 34:6–7). God is merciful because of his covenant with Abraham (Deut. 4:23; 9:27; 30:5, 20; compare Rom. 3:3–4). He will maintain his covenant, even if Israel forgets it.
DEUTERONOMY—NOTE ON 4:32–34 The Lord’s approach to Israel at Sinai was unique. By a mighty hand and an outstretched arm represents God’s power (see 7:19; 11:2; 26:8; Ex. 3:19–20).
A book of sermons? Deuteronomy consists of at least three addresses or sermons from Moses to Israel. Moses encourages Israel to obey all the commandments of God.
DEUTERONOMY—NOTE ON 4:35–36 there is no other. The Bible clearly teaches monotheism, that is, belief in only one true God (compare Mark 12:32).
DEUTERONOMY—NOTE ON 4:37–39 loved. A key theme of Deuteronomy is God’s love for the patriarchs (compare 10:15) and for his people in general (5:10; 7:9; 23:5).
DEUTERONOMY—NOTE ON 4:41–43 Three cities of refuge are set apart in the east beyond the Jordan. A person guilty of unpremeditated murder could flee to one of these cities to escape revenge from the dead person’s family. In 19:1–13, three cities west of the Jordan are set apart for the same purpose. Compare Num. 35:9–28.
DEUTERONOMY—NOTE ON 4:44–11:32 Moses’ Second Speech: General Covenant Stipulations. The first part of Moses’ second speech consists mostly of general conditions of God’s covenant with Israel. More specific terms follow in the second part of that speech, chs. 12–16.
DEUTERONOMY—NOTE ON 5:1–21 These verses restate the Ten Commandments (Ex. 20:1–17). The detailed laws recorded later, in Deuteronomy 12–26, follow the general pattern of these ten laws. This suggests that they are a summary of God’s requirements for his people. All but the Sabbath commandment (5:12–15) and the commandment against carved images (vv. 8–10) are explicitly reinforced in the NT.
DEUTERONOMY—NOTE ON 5:1 Statutes and the rules covers all the ethical teaching of Deuteronomy.
DEUTERONOMY—NOTE ON 5:3 Not with our fathers . . . but with us. God made his covenant at Horeb (Exodus 19–24) with the previous generation of Israel. However, it applies to the current generation just as it did to their parents. See notes on Deut. 1:20–21 and 1:29–31.
DEUTERONOMY—NOTE ON 5:5 you were afraid. See vv. 22–27.
DEUTERONOMY—NOTE ON 5:6 The Ten Commandments begin by taking note of Israel’s preexisting relationship with the Lord (your God). Obedience to the laws does not earn the relationship but is in response to it.
DEUTERONOMY—NOTE ON 5:7 no other gods. Exclusive worship of the Lord is the logical response to the fact that there is no other god like him (4:35, 39; Isa. 46:9).
DEUTERONOMY—NOTE ON 5:8 God’s people shall not worship any carved image of him (see 4:12, 15–19, 23). At Horeb, God’s revelation of himself was audible but not visible.
DEUTERONOMY—NOTE ON 5:9–10 jealous. See 4:24 and note on 4:23–24. visiting the iniquity of the fathers on the children to the . . . fourth generation. This punishment is not for those who follow the Lord but for those who hate him. Such people may suffer the effects of their ancestors’ sins or even continue in the same sins. See also Ex. 34:6–7. For those who love God, his steadfast love far outlasts the effects of sin on future generations.
DEUTERONOMY—NOTE ON 5:11 To take the name of the Lord is to utter it, as in an oath. In vain means “for a worthless purpose.” For example, one should not use God’s name when making a vow or an oath that he or she does not intend to fulfill. The commandment also prohibits assigning the wrong character or motive to God (such as in 1:27).
DEUTERONOMY—NOTE ON 5:12–14 Sabbath rest also applies to domestic animals and to the sojourner who is within your gates. These were foreigners who became permanent residents in Israel and followed its rules but who could not own land (see note on 1:16–17). The work prohibited on the Sabbath is not defined here, but see Ex. 34:21; 35:3; Num. 15:32–36.
DEUTERONOMY—NOTE ON 5:15 In Ex. 20:11, Israel is told to keep the Sabbath as an imitation of God’s rest after the creation (see Gen. 2:1–3; compare Ex. 31:17). Here, the motivation for keeping the Sabbath is Israel’s liberation from slavery.
DEUTERONOMY—NOTE ON 5:16 that your days may be long. See also 4:40; 6:2. This does not mean merely a long life, but a life filled with God’s presence and favor: that it may go well with you.
DEUTERONOMY—NOTE ON 5:17 You shall not murder. The verb used here includes both intentional and accidental killing (compare 19:4–6; Num. 35:22–25). However, this verb is never used in the OT to describe killing in war.
DEUTERONOMY—NOTE ON 5:18 you shall not commit adultery. This specific law forbids having sexual relations with a person married to someone else. A later section (21:10–23:14) gives more detailed laws about other kinds of sexual sin.
DEUTERONOMY—NOTE ON 5:20 you shall not bear false witness. The term “bear witness” suggests a legal trial in which false testimony could lead to unfair punishment for the neighbor. For detailed laws concerning false witness, see 19:16–21; 25:1–16. For the importance of telling the truth, see Lev. 19:11.
DEUTERONOMY—NOTE ON 5:32–33 not turn aside to the right hand or to the left. God’s way is a straight path. See also 17:11; 28:14. walk in all the way. See also 10:12; 30:16.
DEUTERONOMY—NOTE ON 6:3 milk and honey. This description of the land is an added incentive to obedience. See also 11:9; 26:15.
DEUTERONOMY—NOTE ON 6:4 Hear, O Israel. This verse is called the Shema, from the Hebrew word for “hear.” The LORD our God, the LORD is one. See esv footnote. The Lord alone is Israel’s God. It is a statement of exclusivity. Compare ch. 4; and 5:6–7.
Deuteronomy 6:4 is called the Shema, from the Hebrew word for “hear.” Today many people of the Jewish faith fulfill the commands of 6:8–9 literally: They write Bible verses on pieces of paper, place them in small boxes, and then they either tie the boxes to their arm or their forehead, or attach them to the doorposts of their home.
DEUTERONOMY—NOTE ON 6:5 love. See 4:37. all. Because the Lord alone is Israel’s God, they should give him their exclusive and total devotion. Israelites are to love the Lord with all their heart, soul, and might. Jesus called this the “great and first commandment” (Matt. 22:38). In quoting the commandment, Jesus added “with all your mind” (Matt. 22:37). In early Hebrew, “heart” included what today is called the “mind.”
DEUTERONOMY—NOTE ON 6:7–9 The two pairs of opposites—sit/walk and lie down/rise—suggest that the teaching is to take place at any and all opportunities. bind them . . . write them. Many Jews have fulfilled these commands literally, placing the text of vv. 4–5 and other Scripture verses in boxes bound on the arm and forehead (v. 8) or attached to doorposts (v. 9). See also 11:18–20.
DEUTERONOMY—NOTE ON 6:12 To forget the LORD is a moral problem, parallel to disobedience (8:11).
DEUTERONOMY—NOTE ON 6:13 fear. See 4:10. Jesus quotes this verse to Satan in the wilderness (Matt. 4:10).
DEUTERONOMY—NOTE ON 6:14–15 other gods. As seen elsewhere in Deuteronomy, the greatest tragedy for Israel would be unfaithfulness to God (compare 4:16–19; 8:11–20). jealous. See 4:24 and note on 4:23–24.
DEUTERONOMY—NOTE ON 6:16 You shall not put the LORD your God to the test. Testing God is an act of disobedience and shows a lack of trust in him. Jesus quoted this verse during his wilderness temptations (Matt. 4:7).
DEUTERONOMY—NOTE ON 6:20–24 What is the meaning . . . ? When future Israelite children ask their parents the reason for any law, the parents should explain how the law relates to their being freed from slavery in Egypt. See also 5:6; Ex. 12:26.
DEUTERONOMY—NOTE ON 6:25 Righteousness for us does not mean righteousness as a means of salvation. In this context, it means simply that keeping the Passover is the right thing to do. See also 24:13.
DEUTERONOMY—NOTE ON 7:1–2 devote them to complete destruction. See 2:34–35; 20:10–18; and notes. no mercy. The nations listed in 7:1 inhabit the land God promised to Israel. They are being punished for their sins (Gen. 15:16), and God is using Israel to do this. Showing any mercy would make it more likely that Israel would follow their evil ways (Deut. 7:16).
DEUTERONOMY—NOTE ON 7:3–4 The order for “complete destruction” of the Canaanites (vv. 1–2) was not a case of genocide but was to judge those peoples for their sin (Gen. 15:16) and to prevent the Israelites from intermarrying with them (Deut. 7:3–4). The prohibition against intermarriage was not to forbid interracial marriage but was so that Israel would not turn away from the one true God (compare 20:18). Such apostasy would be much more likely than the conversion of their non-Israelite spouses (compare 2 Cor. 6:14–15).
DEUTERONOMY—NOTE ON 7:5 All the objects used in Canaanite religion are to be totally destroyed so that they will not be a trap for Israel (see v. 16 and note on 12:2–3). The pillars were made of stone. Asherim were wooden poles decorated with female fertility symbols (see note on Judg. 6:25–26).
DEUTERONOMY—NOTE ON 7:6 holy to the LORD. Holiness means being exclusively separated to God. Israel must have no association with pagan religion. chosen. See 10:15; 14:2. treasured possession. See Ex. 19:5; Deut. 26:18.
DEUTERONOMY—NOTE ON 7:12–15 Obedience to the covenant leads to blessings for Israel (see 28:1–14). Evil diseases may refer to the plagues against Egypt (Exodus 7–14), or to more common diseases there.
DEUTERONOMY—NOTE ON 7:17–18 Israel is warned three times (see also 8:17; 9:4) not to say in your heart certain things that express fear (7:17) or pride (8:17; 9:4). The cure for unnecessary fear is to remember what the LORD your God did.
DEUTERONOMY—NOTE ON 7:20 Hornets may be a literal reference to the winged insect. Or it may describe people who flee in panic as if being chased by hornets. See Ex. 23:28; and note on Josh. 24:12. Compare “bees”; Deut. 1:44.
DEUTERONOMY—NOTE ON 7:25–26 burn. See note on v. 5. Abomination refers to a significant sin with which God is especially angry. devoted to destruction. See note on 2:34–35.
DEUTERONOMY—NOTE ON 8:2–3 In Deuteronomy, Israel is frequently urged to remember their slavery in Egypt as a reason to keep the law (e.g., 15:15; 16:12). Remembrance should lead to obedience (e.g., 9:7; 16:3). Manna literally means “What is it?” (Ex. 16:15).
DEUTERONOMY—NOTE ON 8:4 clothing . . . foot. Compare 29:5.
Jesus quoted from the book of Deuteronomy more than any other OT book. He quoted 8:3 when tempted by Satan (Matt. 4:4).
DEUTERONOMY—NOTE ON 8:5 disciplines. See Prov. 3:11–12; Heb. 12:5–11.
DEUTERONOMY—NOTE ON 8:14 heart . . . lifted up. Pride comes from forgetting life in the wilderness (vv. 14–16) and failing to apply its lessons to the new life in Canaan.
DEUTERONOMY—NOTE ON 8:15 water out of the flinty rock. See Ex. 17:6 and Num. 20:8, 11.
DEUTERONOMY—NOTE ON 8:17 say in your heart. This verse puts into words the pride described in v. 14.
DEUTERONOMY—NOTE ON 8:19–20 Forgetfulness also leads to idolatry and perishing.
DEUTERONOMY—NOTE ON 9:1–10:11 Continuing the theme of Israel’s “heart” problem, this section gives examples of Israel’s stubbornness.
DEUTERONOMY—NOTE ON 9:2 Anakim. See 1:28 and note.
DEUTERONOMY—NOTE ON 9:3 Quickly contrasts with “little by little” in 7:22. Compared with their long settlement in the land, the Canaanites will disappear quickly, but Israel’s conquest of the land will take a long time.
DEUTERONOMY—NOTE ON 9:4–5 Do not say in your heart (see 7:17–18 and note). While victory in the Promised Land is God’s punishment of the nations’ wickedness, that does not imply Israel’s righteousness. Israel’s possession of the land is due solely to God’s faithfulness to his promises.
DEUTERONOMY—NOTE ON 9:7–21 The golden calf incident is retold at length to demonstrate Israel’s stubbornness.
DEUTERONOMY—NOTE ON 9:8 Even at Horeb, where they heard God’s voice directly, Israel misbehaved (compare Exodus 32–34).
DEUTERONOMY—NOTE ON 9:9–10 all the words . . . spoken with you. That is, the Ten Commandments (see 5:22).
DEUTERONOMY—NOTE ON 9:12–13 God distances himself from Israel. Your people whom you have brought and this people contrasts with God’s earlier description of them as “my people” (Ex. 6:7).
DEUTERONOMY—NOTE ON 9:17 broke them. Moses’ breaking the tablets symbolized the deliberate ending of Israel’s covenant relationship with God. It was an impulsive gesture of fury and despair following God’s words recalled in vv. 12–14.
DEUTERONOMY—NOTE ON 9:18–20 This is the second period of forty days and forty nights (see vv. 9–11). The LORD listened to me refers to Moses’ intercession for the people (see vv. 25–29). Aaron was Moses’ brother, the first high priest of Israel.
DEUTERONOMY—NOTE ON 9:21 No mention is made here of forcing Israel to drink the water containing the ground-up golden calf (compare Ex. 32:20).
DEUTERONOMY—NOTE ON 9:25 forty days and forty nights. Considering its placement in Ex. 32:11–14, it is unclear if this is the same period as in Deut. 9:18. It may have occurred earlier (see vv. 9–11), as the following prayer implies.
DEUTERONOMY—NOTE ON 10:1 The ark was constructed (Ex. 37:1–9) soon after the writing of the replacement tablets (Ex. 34:1–4).
DEUTERONOMY—NOTE ON 10:6–9 Since the tribe of Levi owned no land (18:1–2), the other tribes provided for them (e.g., 12:12, 18; 14:27).
DEUTERONOMY—NOTE ON 10:11 The command to arise and go on your journey indicates that, with the tablets replaced and the ark of the covenant built, Moses’ intercession for Israel has been answered fully.
DEUTERONOMY—NOTE ON 10:12–13 And now marks a transition from the retelling of history to encouragement. what does the LORD your God require of you. Compare Mic. 6:8. Five commands follow. for your good. Obedience to the Lord always benefits those who obey.
DEUTERONOMY—NOTE ON 10:14–15 set his heart in love on your fathers. See 4:37 and 7:7–8; note on 4:37–39; compare 10:12.
DEUTERONOMY—NOTE ON 10:16 Circumcise . . . your heart. Here, circumcision symbolizes removing the stubbornness that prevents the heart from loving God. Compare Ex. 6:12, where “uncircumcised lips” are lips that do not speak well; and Jer. 6:10, where “uncircumcised ears” are ears that do not hear clearly. This kind of circumcision can happen only with the Lord’s help (Deut. 30:6).
DEUTERONOMY—NOTE ON 10:17 The fact that Israel has been chosen by God (v. 15) does not mean that he will ignore their sin, for he is not partial.
DEUTERONOMY—NOTE ON 10:20 fear the LORD your God. Compare vv. 12–13. hold fast. See 4:4 and note on 4:3–4.
A sojourner was a person from another country who was living and working in Israel. The Israelites were taught to love and respect the sojourners living among them, for they themselves had been sojourners in Egypt (10:19).
DEUTERONOMY—NOTE ON 10:22 down to Egypt seventy persons. See Gen. 46:27 and Ex. 1:5. Part of God’s promise to Abraham has been fulfilled (Gen. 15:5). See Deut. 1:10 and note.
DEUTERONOMY—NOTE ON 11:1 Because God rescued Israel from Egypt (10:21–22), therefore they should love him.
DEUTERONOMY—NOTE ON 11:2 Moses addresses the adults of Israel as if all of them had experienced the exodus and wilderness events, even though the adults who left Egypt had died in the wilderness. See 1:20–21 and note. discipline. See 8:5.
DEUTERONOMY—NOTE ON 11:6 Dathan and Abiram, along with Korah, rebelled against Moses’ leadership in the wilderness (Num. 16:1–35).
DEUTERONOMY—NOTE ON 11:7 your eyes have seen. See note on v. 2.
DEUTERONOMY—NOTE ON 11:14 early rain and the later rain. Both the rains that come in October/November and those that come in March/April are needed for good crops.
DEUTERONOMY—NOTE ON 11:16–17 Take care lest your heart be deceived, and you . . . serve other gods. In light of vv. 14–15, Moses is probably warning them not to believe that the Canaanite fertility gods are the source of rain, crops, and animals.
DEUTERONOMY—NOTE ON 11:18–21 On teaching these words to the next generation, see note on 6:7–9. as long as the heavens are above the earth. That is, forever.
DEUTERONOMY—NOTE ON 11:26 I am setting before you today. This expression, repeated in v. 32, emphasizes the importance of making the right decision.
DEUTERONOMY—NOTE ON 11:28 Since the people are in a covenant relationship with the LORD your God, it would be foolish for them to worship the Canaanite Baals, with whom they have had no such relationship (that you have not known).
DEUTERONOMY—NOTE ON 11:29 See 27:1–14 for details on this ceremony and the two mountains.
DEUTERONOMY—NOTE ON 11:30 Arabah. See 1:1 and note; 1:7. Gilgal. See Josh. 4:19. The oak of Moreh is where the Lord first promised to give Abraham the land of Canaan (Gen. 12:6).
DEUTERONOMY—NOTE ON 12:1–26:19 Moses’ Second Speech: Specific Covenant Stipulations. In this second part of Moses’ second speech, he discusses in more detail the things he discussed in the first part of the speech (chs. 5–11). This second part of the speech seems to follow the order of the Ten Commandments.
DEUTERONOMY—NOTE ON 12:1–32 Chapter 12 deals with proper worship. It builds on the first commandment, about having no other gods besides the Lord.
DEUTERONOMY—NOTE ON 12:2–3 When the Israelites enter Canaan, they are to destroy all the existing worship centers. Canaanite religion focused on fertility. It set up its shrines on mountains, hills, and under trees. Asherim. See note on 7:5.
DEUTERONOMY—NOTE ON 12:4 They should not use Canaanite religious places and objects to worship the Lord.
DEUTERONOMY—NOTE ON 12:5–6 Moses looked to the day when the Lord would put his name and make his habitation in a permanent place, though God is not limited to just one place. It is a single place, in contrast to the “places” in vv. 2, 13–14. This place is not named here, though centuries later it was clearly identified with Jerusalem. Until then, the “place” was wherever the tabernacle was located. This was often at Shiloh (Josh. 18:1).
DEUTERONOMY—NOTE ON 12:7 eat. The peace offering sacrifices were not totally burned up on the altar. Part of the animal was to be eaten by the offerer, the offerer’s household, and the priests. before the LORD your God. That is, in his presence (also vv. 12, 18).
DEUTERONOMY—NOTE ON 12:8–9 You shall not do according to all that we are doing here today. Once the people enter the land, the laws of worship, especially regarding the place where it is to occur, will be stricter. rest. See 3:20 and note.
DEUTERONOMY—NOTE ON 12:12 Levites served in various towns. They owned no land (portion or inheritance) and relied on offerings for survival (v. 19; Num. 26:62).
DEUTERONOMY—NOTE ON 12:13–14 While in one of your tribes could mean one place per tribal territory, v. 5 has already specified one place for the entire nation.
DEUTERONOMY—NOTE ON 12:15 you may . . . eat meat within any of your towns. Apparently the people had been told that, ordinarily, they could eat only sacrificial meat (Lev. 17:1–7). Now, partly because of the distances that people would be from the central place for sacrifice (Deut. 12:20–21), they are allowed to eat non-sacrificial meat. Unclean and the clean is a ceremonial distinction, not a moral one. Leviticus 12–15 defines certain people as unclean. They are forbidden to eat sacrificial meat, but this would not apply to meat from non-sacrificial animals.
DEUTERONOMY—NOTE ON 12:16 you shall not eat the blood. See Gen. 9:4 and Lev. 3:17. The blood is the life (Deut. 12:23–24) and is therefore linked to atonement for sin (Lev. 17:10–12). See also Acts 15:20.
DEUTERONOMY—NOTE ON 12:17–19 tithe . . . offerings. See v. 11. servant . . . and the Levite. See note on v. 12.
DEUTERONOMY—NOTE ON 12:26–27 Holy things are things set apart for God: sacrifices, offerings, tithes, objects of vows. See vv. 17–18. The blood of your sacrifices shall be poured out on the altar. E.g., Lev. 1:5.
DEUTERONOMY—NOTE ON 12:30 take care that you be not ensnared. See 7:2; and note on 7:5.
DEUTERONOMY—NOTE ON 12:31 You shall not worship . . . in that way (see v. 4). Canaanite worship is not only wrong, it is accompanied by abominable moral practices (see 7:25), among which is child sacrifice. See 2 Kings 16:3; Jer. 32:35.
DEUTERONOMY—NOTE ON 12:32 not add to it or take from it. See note on 4:2.