It was a major geographic area of Canaan that was a wasteland in the Jordan Valley. Arabah means “dry” or “burnt up.” It included both sides of the Jordan River, extending south from the Sea of Galilee beyond the Dead Sea and angling to the head of the Gulf of Aqaba.
In the fortieth year of what? (1:3)
It had been 40 years since the Israelites had left Egypt. They had been wandering in the wilderness for those 40 years.
What law did Moses expound? (1:5)
Moses was recalling the law God gave his people at Sinai (Ex 19:1–23:33). He was also explaining it more fully in light of the Israelites’ history. He was applying the law to their situation: they were on the verge of entering the promised land.
Why this extensive review of history? (1:5–46)
As Moses neared the end of his life, he wanted to recount God’s marvelous work of redemption to the generations of Israelites who hadn’t witnessed it firsthand. But in these verses, Moses emphasized the contrast between God’s faithfulness and the faithlessness of God’s people. Moses challenged the new generation and future generations to pursue obedient faithfulness to the Lord.
LINK (1:19–25) To spy out the land
The account of the spies in Canaan and their report to the people is given in Numbers 13.
What was so intimidating about the Anakites? (1:28)
The Anakites were thought to be descendants of the giant Nephilim. See Who were the Nephilim … the heroes of old? (Ge 6:4). In Joshua’s day, remnants of the Anakites remained in Gaza, Gath and Ashdod (Jos 11:22). Goliath was from Gath (1Sa 17:4) and may have been an Anakite.
Does God lose his temper? (1:34)
God never loses his temper and is always in control. His anger is an appropriate response to faithlessness. When he is angry, he does not sin as we are prone to do (Eph 4:26). God loved the Israelites and promised to lead them to victory, but they didn’t believe the promise. He became angry with them because he desired their trust.
Did God punish Moses for the people’s lack of faith? (1:37; see 3:26; 4:21)
No. God punished Moses for what he did when provoked by the people. The people had grumbled about their lack of water, and Moses, filled with resentment, lashed out at the people just as God miraculously provided water (Nu 20:1–12). Because of this, he was denied permission to enter the promised land. For more on this, see the article Why was Moses punished so harshly? (Nu 20:12).
At what age do people know right from wrong? (1:39)
While God declared that all those 20 years old or more would not enter the promised land because of unbelief (Nu 14:29–30), he was not necessarily making 20 the age of accountability. Other places in the Bible, without being specific (e.g., Isa 7:15–16), seem to indicate a much earlier age. By drawing a line at age 20, God disqualified those who should have been mature (they were old enough to fight) and left enough younger ones to populate the next generation.
Why hadn’t God accepted the people’s repentance? (1:45)
The people had not obeyed God’s earlier command to fight. Then they disobeyed by fighting when he had commanded them not to fight. Instead of showing true repentance for their sin, they had displayed a confidence in their own ability to accomplish God’s will (v. 41). “Repentance” that includes further disobedience is insincere at best.
Why were Esau’s descendants afraid of their Israelite relatives? (2:4–5)
Esau’s descendants had no doubt heard about the great victories God had given the Israelites. They knew God was on Israel’s side, fulfilling a prophecy given long before to Rebekah, the mother of Jacob and Esau (Ge 25:23). Uncertain that sharing a common ancestor with Israel would spare them the fate of other nations, Esau’s descendants were afraid.
Why did the Lord protect the land of Esau’s descendants? (2:5)
When Jacob had returned from Paddan Aram (Ge 33:1–9), Esau had born no ill will toward his brother. Moreover, God had blessed Esau by prospering him and giving him a land in which to live. Although Esau’s descendants remained estranged from the Israelites, God blessed and protected the Edomites because they, too, were descendants of Abraham.
Why did God watch over the Israelites when they were being punished? (2:7)
Even though they were being punished, God never abandoned his people. He wanted them to learn from their 40 years in the wilderness that they could trust in him. He did not want to bring them to the border of the promised land a second time only to have them fail to enter because they again lacked confidence in God.
Had God set up a separate covenant with Lot? (2:19)
God had established the boundaries of all the nations (32:8) and expected people to act responsibly within their boundaries and in their relations with other nations. This was an arrangement of common grace by which all nations were expected to hold to basic principles of fairness and morality in international dealings (Am 1:9).
Why the varying treatment of unbelieving nations? (2:24)
God chose some nations as his instruments for redemption and salvation and others as instruments by which he punished Israel and other nations. Still others he condemned to destruction for their sins. He had given the Amorites, who lived in Canaan near the Dead Sea, more than 400 years to turn away from evil (Ge 15:16), but these warlike people sinned more and more. Their idolatrous practices included human sacrifice—even the sacrifice of their own children—to appease their gods. These practices made the Amorites detestable to God and worthy of his judgment.
How did God terrorize Israel’s enemies? (2:25)
The reports may refer to the exodus from Egypt, which was understood by the surrounding nations as the result of divine intervention on Israel’s behalf. Even pagan cultures thought military victory was brought about by divine help. In their view, the god of the defeated nation was not strong enough to save them from the conquering god—in this case, the God of Israel.
Was the king of Heshbon God’s unwilling puppet? (2:30)
No. But there is a point at which a person or a nation becomes so fixed in their rebellion against God that their unwillingness to repent seems to become an inability to repent. Continually resisting God tends to become habitual (Ro 1:21–24). God allowed the king of Heshbon to become stubborn and obstinate because he resisted God’s purposes. See the article Who hardened Pharaoh’s heart? (Ex 10:1).
Why would God annihilate an entire nation? (2:34; see 3:2)
There are two reasons why God commanded the Israelites to utterly destroy certain nations: (1) The Israelites were God’s instruments of judgment on these nations (9:1–4). (2) If these enemies survived, they would turn the hearts of the Israelites away from the Lord and toward their false gods and pagan worship (20:16–18; Ex 23:20–33).
God had told Abraham that his descendants would possess the land of the Amorites when the Amorites’ sin had reached its full measure (Ge 15:16). During Abraham’s time, the Amorites’ rebellion against God had not yet reached the point at which God’s judgment on them was irrevocable. The implication is that had the Amorites stopped sinning, they could have avoided God’s judgment. But the Amorites persisted in their sinful ways, and God executed his judgment on them.
The Israelite conquest of Canaan was the means by which God not only fulfilled his promise of giving the land to Israel but also punished the Amorites for their sins. See Why wait for the Amorites’ sin to increase? (Ge 15:16) and the article What right did the Israelites have to take the land? (Nu 33:52–53).
Why kill the women and children? (3:6)
The Canaanites were ardent evangelists for their idolatrous pagan religions (1Ki 18:4–29), and Israel was God’s special agent for destruction of the wicked Amorite culture, an assignment given originally through Abraham (Ge 15:13–16). Israel accomplished this by holy war, which required extermination of the whole enemy population, lest the survivors lead the Israelites into idolatry (Dt 20:16–18).
The spoils of war always belonged to the Lord. His decrees concerning plunder seem to have served as lessons in obedience. He decreed when plundering the foe was acceptable and when he wanted his people to completely destroy the city. In this instance, the Lord allowed the Israelites to take whatever they wanted.
What’s this about Og’s bed? (3:11)
If this was a literal bed, it was truly a king-sized bed. This was possibly a sarcophagus—a stone coffin for a deceased king. Iron could also mean “basalt.” A typical sarcophagus of the period was about 2/5 the size of this one, or 9 feet by 3 1/2 feet.
Why did Reuben, Gad and Manasseh want to live apart from the other tribes? (3:13–17)
These tribes had large flocks of grazing animals and needed ample land on which to pasture them, so God permitted them to claim land immediately adjacent to Canaan as their inheritance.
Were the women and children left unprotected? (3:18–20)
No. Men under the age of 20 and those over a certain age remained with the camp. Also, in times of war, able-bodied fighting men with new homes, new crops, new fiancées and men newly married were exempt from military duty (20:5–8; 24:5). These men may have been left in the camp to protect the women and children.
How did God fight for Israel? (3:22)
In several ways: (1) Rahab told the Israelite spies that God had caused Israel’s enemies to be paralyzed with fear; she then helped the spies escape the city (Jos 2:1–24). (2) God used the weather to aid Israel in battle by sending lethal hailstones on their enemies. According to the text, God also delayed the sunset until Israel had won the battle (Jos 10:11–14). (3) God pronounced judgment on the Amorites, allowing the Israelites to destroy the Amorites for their sins (Ge 15:16; Jos 11:20).
When Moses spoke of other gods, was he acknowledging their existence? (3:24)
In Hebrew the same word (elohim) is used to indicate the true God, false (nonexistent) gods, supernatural beings such as angels and even human rulers, judges and leaders. The context in each case clarifies the usage. Jesus, for example, spoke of “gods” in reference to human leaders (Jn 10:34–35). In this passage, Moses is praising God for being superior to all beings in existence—whether human or spiritual.
Why did God tell Moses to climb Pisgah? (3:27)
The summit of Pisgah offered a spectacular view of the promised land. See Balaam’s Messages (Nu 23:3). While God did not permit Moses to enter the land, he allowed him to see it from a distance.
What was unusual about these laws? (4:6–8)
The laws and gods devised by pagan cultures conformed to and reflected those cultures. But the Israelites lived by the decrees of a holy, gracious and loving God (Ex 34:6–7). They were based not on vengeance and retribution but on mercy, grace and perfect justice. Although Moses said that the people of Israel would be known as wise and understanding (Dt 4:6), their reputation reflected God’s character, not theirs.
Why would anyone desire a visible image over an invisible God? (4:15–18; see also 5:8)
People in ancient times were accustomed to physical representations of gods. Such customs could have tempted the Israelites, since God had revealed himself audibly, not visually (v. 15). Any attempt to portray God would have been utterly inadequate and ultimately misleading, because he had already created the only authorized image of himself on earth: people (Ge 1:26–27). See Why would the Israelites be tempted to use Asherah poles or sacred stones? (Dt 16:21–22).
How were the Israelites the people of God’s inheritance? (4:20)
The Israelites were both God’s inheritance (the people he chose to be his very own) and the recipients of an inheritance from God (heirs not only of a land and the Messianic promise but also of the knowledge of God). The Israelites were given an inheritance not given any other nation. Other peoples worshiped the heavenly array or objects made with their own hands, but the Israelites worshiped the true and living God, who had no visible representation. Today, all who worship the true God are God’s people (1Pe 2:9–10) and heirs because of Jesus Christ (Gal 3:26–29).
Why was Egypt called an iron-smelting furnace? (4:20)
Just as iron must be heated to rid it of impurities, the Israelites’ faith was purified by the heat of their suffering and slavery in Egypt. God delivered them from Egypt so that they might become the people of his inheritance.
Was Moses refusing responsibility for his sin? (4:21)
Moses wasn’t denying his sin; he was stating the facts. Because the people had rebelled, he’d been put in a situation that resulted in his sinning against the Lord (Nu 20:1–13).
How is the Lord a consuming fire? (4:24)
This metaphor is a picture of the depth of God’s wrath when his people are disloyal and turn from him to serve idols. God’s righteous jealousy consumes whatever seeks to undermine his holiness. God initiated his covenant out of love and required the Israelites to respond in love. Anything competing with their allegiance to God caused him to be jealous because he desired their full devotion.
How could God call the heavens and the earth as witnesses? (4:26)
Summoning witnesses was a standard element of ancient treaties. Typically, the alleged gods of the two parties to the agreement were summoned as witnesses at the time the covenant was made. The gods were thought to have the power to enforce the treaty. In Deuteronomy, God himself is one of the parties to the covenant. Since there is no one above him, he called heaven and earth as reliable, unchanging witnesses, illustrating his authority. It was also a reminder that if Israel broke the covenant, they would be threatened with the wrath of heaven and earth—natural disasters, bad harvests, etc. (see, e.g., 28:23–24).
Did God love Israel more than other nations? (4:33–38)
What seemed to be God’s special favor was also a unique and challenging assignment for Israel. Israel enjoyed great privileges, but those privileges carried great responsibilities. God made it clear that there was nothing inherently “righteous” about the Israelites that qualified them to receive God’s favor (9:4–6). God singled out the nation of Israel so that he could use its people to bring his blessings to the whole world through their witness and testimony (Ge 12:2–3). He did this because he desires that all people know him (2Pe 3:9).
God’s love for Israel, as well as his love for the whole world, was demonstrated when he sent his Son to die in order to provide forgiveness of sins and the gift of eternal life (Jn 3:16). See Why did God treasure Israel above other nations? (Dt 26:18).
Exodus 19:16–19 describes how God spoke from the fire to Moses and the Israelites at Mount Sinai. God had also spoke earlier to Moses from a burning bush (Ex 3:1–4:17).
Did God give Israel the land for all time? (4:40)
Yes, but his promise was conditional. Israel eventually lost the land God had given them because they did not keep the Lord’s decrees and commands. The people were deficient—not the promise. Some scholars claim that Israel still has a right to the promised land, while others deny such a claim.
For more on these cities of refuge, see 19:1–14; Numbers 35:6–34; Joshua 20:1–9. See also What were cities of refuge? (Nu 35:6).
Didn’t the Israelites already know the Ten Commandments? (5:1)
Yes, but Moses took this opportunity (before they entered the promised land) to review the Law and explain it further. The generation of people he was speaking to had to affirm the covenant with the Lord themselves. They could not rest on the pledge of their parents.
Did they really see the Lord face to face? (5:4; see 34:10)
This is a Hebrew idiom and is not to be taken literally. The people heard God’s voice but did not actually see him (4:12). God conceals his glory because one who looked on him would be ruined (Isa 6:5). See How could Moses speak to the Lord face to face? (Ex 33:11).
Why did Moses accuse the people of being afraid to approach God? (5:5)
This was not an accusation. Moses simply recounted their emotions at the time. Their fear, more than God’s command, motivated them to stay away from the mountain (Ex 20:18–19).
Do these commandments apply to us? (5:6–21)
Yes. The Ten Commandments provide timeless moral principles that form the fabric of the Judeo-Christian ethic. How exactly they apply to us today is an important consideration for everyone. See Do all these laws apply to Christians? (Ex 20:1–17) and the article Should we obey or ignore the Old Testament law? (Gal 3:1–25).
Why would God punish children for the sin of their parents? (5:9)
This refers more to the consequences of sin than to the judgment for sin. A generation can be burdened by the sins of their elders. While the examples and actions of individuals can affect others, God only judges a person for his or her own actions (Eze 18:20).
What does it mean to misuse God’s name? (5:11)
This is usually understood as blasphemy, though it can mean more. The Hebrew phrase translated misuse contains two ideas: (1) something deceptive, like false testimony, and (2) something empty or hollow. Misusing God’s name is to devalue his name by using it in a frivolous or deceptive way. Stated positively, we may and should use God’s name in all the ways God has authorized, such as in blessing others.
In what way was the land flowing with milk and honey? (6:3)
This is a metaphor used to suggest Canaan’s prosperous soil and climate. The land had great potential, and prosperity was assured if Israel continued to obey God.
Did God’s love and care for Israel depend on how well they followed the law? (6:3)
God’s love for the Israelites was not contingent on their obedience to the law. He initiated the covenant with them before they obeyed, and he still cared for them when they disobeyed. However, God’s blessings and curses were dependent on their obedience or disobedience to the law (28:1–68).
What does the phrase the LORD is one mean? (6:4)
The Hebrew words can be rendered several different ways (see the NIV text note). They communicate the uniqueness of God as well as the unity of God. They form the clearest possible statement against idolatry and polytheism (the worship of many gods).
What’s the difference between heart and soul? (6:5)
Heart often means the human personality or whole being, from which sin needs to be circumcised. Heart can also mean the mind or intellect. Soul, by contrast, usually means human desire or will. It’s only when our hearts are circumcised that we can fully love God with our hearts (minds) and our souls (wills).
How could they tie the commandments on their hands and foreheads? (6:8)
Centuries later, Jews literally obeyed this command by using phylacteries (little boxes containing portions of Scripture that are strapped to the left arm or forehead). Jesus referred to this practice when he criticized the religious leaders for their hypocrisy (Mt 23:5). Here, however, the phrase is used as a figure of speech—much like we would say, “The word is on the tip of my tongue.”
Was it fair to give Israel property others had worked for? (6:10–11)
This was a matter of judgment, not favoritism. God told Abraham that he would one day use the Israelites as his instrument of judgment on the Amorites for their sins (Ge 15:13–16). See the article What right did the Israelites have to take the land? (Nu 33:52–53). Later, when the Israelites were judged for their sin, they lost their houses and land just as the Amorites had.
How can instant prosperity affect one’s relationship with God? (6:10–12)
People who depend on God to meet their physical and material needs may forget that they still need God when those material needs are met. People who suddenly become wealthy are often puffed up by the power and influence their wealth affords. They can become conceited and think they have a right to prosperity. They are liable to abuse the power of wealth (Jas 5:1–6). The greatest danger is that they may forget that God is the source of not only their wealth but also their very lives, causing them to serve other “gods” (whatever they may be). Moses warned the Israelites of these dangers and urged them to be humble and faithful.
Why was it important to tell the children about the exodus from Egypt? (6:20–25)
Most of the Israelites listening to Moses had been born during the 40 years of desert wanderings; they had not experienced the exodus. Yet all of them needed to understand how Israel had become God’s people and what his special purpose for them was (Ex 19:4–6). So teaching each new generation of children about the exodus became a solemn requirement for Israelite families.
Why did God demand the total destruction of Israel’s enemies? (7:2)
For at least two reasons: (1) The idols and temples had to be destroyed so the worship of the Lord would not be corrupted by pagan influences. (2) By destroying these people, the Israelites would avoid temptation to adopt their practices—a serious problem throughout Israel’s life in the promised land. See the article Why would God annihilate an entire nation? (2:34).
Why would a God of love command the Israelites to show no mercy? (7:2)
God is merciful and loving, but he is also just and holy. Because Canaanite culture was rife with all kinds of sin and corruption, God used Israel to judge the nations. God’s command to destroy the Canaanites also served as a warning to the Israelites not to compromise their relationship with him. To make a treaty with the Canaanites or to coexist with them would indicate that they recognized Canaanite gods.
The reality is that people, because of their sinful nature, tend to move away from God, not toward him. The Israelites had already experienced this tendency firsthand (Nu 25:1–5).
What were Asherah poles? (7:5)
They were wooden poles, perhaps carved in the image of the Canaanite goddess Asherah. These poles were placed near pagan altars and were used in Canaanite worship.
Why did God tell the people to feel no pity? (7:16)
God had appointed Israel to be his instruments of judgment on the Canaanites, so the people were to reflect his zeal and determination. Anything less may have jeopardized their own purity and commitment to God’s purposes.
How could the hornet finish off the remaining enemy? (7:20)
The image of being chased by bees reminded the Israelites of how the Amorites, like a swarm of bees, had chased them off the battlefield (1:44) when they failed to trust God. The Israelites could reverse the results if they would trust in the Lord. God would chase away their enemies.
How could a quick victory cause wild animals to multiply? (7:22)
Israel would have needed a much larger standing army to control the whole land. In unoccupied territory, wild beasts would multiply and run rampant, creating further problems for settlers (see, e.g., the problems wild animals caused in 2Ki 17:25–26). However, gradual inroads into enemy-occupied territory allowed Israel time and opportunity to train the next generation of soldiers.
Why was it necessary to burn these idols? (7:25)
Moses warned the people not to keep the gold and silver on idols. As something used in idol worship, the metal was as detestable to God as the idols themselves were. God’s people were not to allow gold and silver to lure them into valuing any part of idolatry.
Why did God have to test what was in their heart? (8:2)
God already knew what was in their heart (32:1–43), but he allowed the test so the Israelites would see their true nature. See the articles Why did testing come to Job? (Job 23:10) and Why does God test us? (Ps 81:7).
Why describe a dry land like Canaan in such glowing terms? (8:7–8)
Although Canaan is not naturally productive by North American standards, it was better than the land the Israelites had worked in the wilderness. Some historians suggest the land that comprised Canaan offers much less fertility in the present day than it did before several thousand years of use.
What metals did Israel use? (8:9)
Copper, tin, bronze and iron all could be found in Canaan. At that time iron was considered to be somewhat valuable, and the words the rocks are iron figuratively describe the abundance of the land.
Which is better, spiritually speaking—to be rich or poor? (8:10–18)
The relationship between spirituality and wealth in the Bible is complicated. On the one hand, riches can be a sign of God’s blessing (Ge 24:35; Dt 8:18), while poverty can symbolize divine judgment (Jer 8:10, 13). Abraham, Isaac and Jacob were God’s friends and were very wealthy—as was Job, one of the most godly figures of the Old Testament. David, a man after God’s own heart (1Sa 13:13–14), was also very rich.
On the other hand, the luxuries and benefits wealth afforded altered Solomon’s early devotion to God (1Ki 11:4). Through the prophet Amos, God blamed wealth for leading Israel into idolatry and moral decay (Am 3:13–4:1). On a number of occasions, Jesus spoke harshly about the rich who ignored God and the poor (e.g., Lk 12:13–21) and compromised their commitment to God (e.g., Mt 19:16–23). Jesus declared that the love of wealth can steal hearts away from God (Mt 6:24). Paul told Timothy to warn people about the temptations of wealth (1Ti 6:6–10, 17–19), and James wrote stern words on the same topic (Jas 2:5–7).
It can’t be said that people who are poor are necessarily in a better spiritual condition than those who are rich. Rather, our spiritual health depends on how we steward our blessings, view our possessions, and serve God and others with them. The Bible commands, Do not store up for yourselves treasures on earth … But store up for yourselves treasures in heaven (Mt 6:19–20). We are to work so that we will have resources to share with those who are poor (Eph 4:28). We are also to give quietly, generously, thoughtfully and cheerfully (Mt 6:3; 2Co 9:6–7).
Why would the Israelites be afraid of the Anakites? (9:2)
The Anakites were thought to be descendants of the giant Nephilim. See Who were the Nephilim … the heroes of old? (Ge 6:4). In Joshua’s day, remnants of the Anakites remained in Gaza, Gath and Ashdod (Jos 11:21). Goliath was from Gath (1Sa 17:4) and may have been an Anakite.
How could God hold other nations accountable for what they didn’t know? (9:4)
God is not only the God of Israel but also the Lord of all nations. God had revealed his holiness and judgment to Noah, and through him God’s character was made known to all nations. God also communicates his character through creation; he gives each person an opportunity to respond to his eternal power and divine nature (Ro 1:20).
In what way were the Israelites a stiff-necked people? (9:6)
The idiom was a farmer’s expression for an ox or horse that would not be led by or respond to the rope when tugged (Isa 1:3). When God called his people stiff-necked (Dt 9:13; 10:16; 31:27), he meant they were rebellious and stubborn.
Why were there two tablets instead of just one? (9:10)
This was a common procedure for drawing up a treaty during that time. The two tablets were likely copies of the same words. One copy was for the conquering nation or ruler (in this case God) and the other was for the nation or servant obliged to submit (Israel). Ancient custom required that a record of the covenant be stored in the temple of the god of each party to the agreement. Since God was the God of both parties in this “treaty,” both tablets were placed in the ark of the covenant of the LORD (10:1–5).
See Exodus 32:1–35 for a description of this event. The calf or bull was a symbol of Baal, the Canaanite god of fertility and strength. It was also a symbol of the Egyptian bull-god Apis, with which the Israelites were familiar.
Short of a miracle, how could Moses fast for 80 days without food or water? (9:18; see 9:9)
The account in Deuteronomy is a telescoped version of the events in Exodus. These two fasts were separated by a period of time (Ex 32:1–34:35), though certainly the Lord enabled Moses to endure them both.
Did prayer change God’s mind? (9:19)
Moses interceded on behalf of the people, and God, wanting to forgive, heard his prayer. It does seem that God would have destroyed the people if Moses hadn’t stood up for them. This is part of the mystery of how human activity relates to God’s sovereignty. See the article Can our prayers cause God to change his mind? (Ex 32:14).
LINK (9:22) You also made the LORD angry
They made God angry at Taberah (Nu 11:3), at Massah (Ex 17:7) and at Kibroth Hattaavah (Nu 11:33–34).
What was special about this ark that was called the ark of the covenant law? (10:1–2)
It represented God’s presence among his people. Holiness involves being close to God, belonging to God and reflecting God’s character. The ark symbolically brought God close to his people because it resided in the tabernacle (and later in the temple). As a symbol of God’s awesomeness, it was not to be touched, and it reflected his character by its contents: the tablets of the covenant, which required behavior that was pleasing to God; Aaron’s staff, which symbolized both God’s throne and his power; and the jar of manna, reminding the Israelites of God’s love and provision.
How was God himself the inheritance of the Levites? (10:9)
Though they did not own any land, the Levites did enjoy a special relationship with God—much in the same way that God was Abram’s great reward (Ge 15:1). And because they did not farm or raise animals, the Levites lived on what was given to the Lord in temple sacrifice.
Is it possible for people to walk in obedience to God? (10:12)
By his very nature, God is perfect; therefore, his standard is high—indeed, it is perfection. We humans may not do a perfect job of obeying all of God’s laws all of the time, but we are expected to try to do so. The target is perfect obedience. Failure to do so is sin, which requires forgiveness. Fortunately for us, God’s high standards have been met in Jesus Christ (2Co 5:21; Eph 1:7).
What does it mean to circumcise your hearts? (10:16)
This is a figurative way of calling people to remove sinful impurities from their lives, just as the foreskin is cut away in physical circumcision. Moses was advising the people to remove the sinful practices that hindered their spiritual growth. The apostle Paul also used the metaphor of a circumcised heart (Ro 2:28–29; Col 2:11).
What does God of gods and Lord of lords mean? (10:17)
This lofty language is typical of Deuteronomy. The phrase essentially means that God is God in the most absolute sense. His sovereignty and goodness transcend understanding. Moses was not acknowledging other gods (which are only false gods). Rather, he was expressing that there is only one true God.
Does the Bible speak to the issue of immigration? (10:19)
Abraham was an immigrant, so this issue is evident in Jewish and Christian history. God’s original commitments to Abraham included promises that all nations of the earth would be blessed through him and his descendents (Ge 12:1–9). This proved true when Israel’s borders were opened to anyone who wished to become part of the covenant community. Many people, such as Rahab (Jos 2:1–21; 6:23–25), the Gibeonites (Jos 9:1–27) and Ruth (Ru 1:16; 4:11–13), found a home and identity among God’s people.
Psalm 87 and similar passages in the prophetic writings indicate that all nations are part of God’s large family. Jesus was born into a family that included both Hebrews and immigrants (Mt 1:1–16); Jesus himself was an immigrant from heaven to earth (Jn 1:14). Hospitality was a key theme of Jesus’ teachings (Mt 10:40–42) and was echoed by his disciples (Ac 10:1–11:30; Gal 3:26–29) as the international and multicultural character of the family of God became more apparent (Rev 7:9–17).
In current political discussions regarding immigration, a number of factors have to be considered: economic needs, criminal and safety concerns, compassion for the poor and refugees, labor justice, and security. But Jesus’ followers would be wise to keep hospitality and justice high on the list of values that inform their opinions in conversations regarding immigration.
What’s the difference between requirements, decrees, laws and commands? (11:1)
While the precise meanings of these words differ slightly from one another, as a whole they represent God’s revealed will for Israel as they prepared to enter the land of Canaan.
They challenged Moses’ authority and joined Korah’s rebellion. God judged them by opening the ground beneath them so they were buried alive along with their households and possessions (Nu 16:1–34).
In what way was the land flowing with milk and honey? (11:9)
This is a metaphor used to suggest Canaan’s prosperous soil and climate. The land had great potential, and prosperity was assured if Israel continued to obey God.
Does God care more for the Holy Land than he does for other places? (11:12)
God was not stating a preference for certain real estate so much as contrasting how Israel had lived in Egypt with how they would live in Canaan. In Canaan, they would have to rely on God’s provision of rain. In Egypt, people took matters into their own hands by irrigating their fields with water from the Nile.
Should we wear God’s word on our foreheads? (11:18)
God commanded the Israelites to fix his words in their hearts and minds, signifying their zeal for his law. Centuries later, Jews developed phylacteries (little boxes containing portions of Scripture that are strapped to the left arm or forehead) as a way to literally obey this command. Jesus referred to this practice when he criticized the religious leaders for their hypocrisy (Mt 23:5). God has always been more interested in the attitude of one’s heart than in the external symbols that do not guarantee sincerity.
How could people write God’s laws on doorframes and gates? (11:20)
The key words or first letters of the summary of the law were inscribed on the wood doorframes and gates. Every time people went in or out of their houses, they were reminded of the law. Some Jews today place mezuzahs on the doorframes of their homes. A mezuzah is a box containing a small parchment scroll inscribed with the words of Deuteronomy 6:4–9 and 11:13–21 and the name Shaddai (meaning “the Almighty”).
Why should God’s people take land belonging to others? (11:23)
See the article What right did the Israelites have to take the land? (Nu 33:52–53).
LINK (11:29) Proclaim … on Mount Ebal the curses
Read more about these blessings and curses in Deuteronomy 27–28. See Map 2 at the back of this Bible.
It was a major geographic area of Canaan that was a wasteland in the Jordan Valley. Arabah means “dry” or “burnt up.” It includes both sides of the Jordan River, extending south from the Sea of Galilee beyond the Dead Sea and angling to the head of the Gulf of Aqaba.
Why begin with commands about worship? (12:4–7)
As the people settled in their new land, their relationship to God, including their worship practices, would permeate every facet of life. God reminded them that there was only one authorized pattern of worship: the law, with its mandated sacrifices and offerings made in the presence of the Lord. Uniformity in worship would unite the people and preserve the purity of their beliefs and practices. Later events illustrate the problems that resulted when people worshiped in any way they saw fit (Jdg 8:22–27; 17:1–13; 1Ki 12:25–33).
How can God’s Name have a place to dwell? (12:5)
The name that God revealed to Moses (Ex 3:14–15) was important to Israel because through it they could approach God. The NIV capitalizes Name when referring to God’s presence in the tabernacle or temple. In that sense, there is no difference between a dwelling for God and a dwelling for his Name. By designating a particular place for his Name, God showed the people that he was available to them. However, this dwelling by no means limited or contained God himself, for God cannot be contained within a building.
Why couldn’t the Israelites worship anywhere? (12:5)
God was concerned that his people not be drawn to the practices and false gods of the Canaanites, who worshiped their nature-gods wherever they thought they were evident (usually on high hills or under trees). He chose the tabernacle, and later the temple, as the place where he was to be worshiped—one place to correspond to one God over Israel.
Hebrews 4:1–11 links Israel’s rest from fighting and wandering with the future heavenly rest that believers will one day enjoy.
What did ceremonially unclean mean? (12:15)
It meant a person was defiled and impure. This was a religious distinction, not necessarily a measure of physical cleanliness. Sinfulness automatically led to impurity, but impurity led to sinfulness only if the impurity was not removed. To be unclean was like being exposed and susceptible to a contagious disease; to be clean was to be immune. God declared certain things unclean, though it’s not always clear on what basis.
Why couldn’t they eat the blood? (12:16, 23–25)
Eating blood was a pagan ritual thought to magically impart health and life to the eater. The Israelites were prohibited from such pagan practices because participating in them would entice the Israelites away from the real source of health and life: the one true God. Eating blood was so widely practiced in the ancient world that it had to be explicitly banned for new Christians in the Roman Empire (Ac 15:20, 29) lest they carry their old practices over into their new, true faith.
It was 10 percent of Israel’s crops and animals (Lev 27:30–32). The tithe was given to support the Levites, since they had no inheritance as a tribe in Canaan. The Levites, in turn, offered a tithe of the tithe as a sacrifice to God (Nu 18:26). See the article Are Christians required to tithe? (Lev 27:30–33).
Why did the Israelites have to leave their towns to eat the tithe? (12:17)
Other than the meat of a sacrifice or offering, the Israelites were free to eat meat anytime and anywhere, as long as they did not eat the blood or the fat (Lev 3:17). However, the tithe was special. In order to distinguish between ordinary food and the Lord’s tithe, a portion of the tithe was to be eaten at the sanctuary, in the presence of the Lord.
Were the Levites dependent on others to survive? (12:18–19)
Levites were the clergy of ancient Israel; they were devoted to serving God exclusively. They did not own land and could not make money by farming (the main occupation of the ancient world). They were entirely dependent on the tithes and offerings given by the Israelites (Nu 18:26).
What things were consecrated? (12:26)
Sacrifices, offerings and other items designated for the Lord.
LINK (12:31) They even burn their sons and daughters in the fire as sacrifices
See Jeremiah 7:31; 19:5; 32:35.
Why did God have to warn his people about sacrificing their own children? (12:31)
God knew that they could be influenced by the pagan practices of the nations around them. Though God consistently condemned human sacrifice, Israel often adopted the practices of their pagan neighbors to gain the favor of false gods. For more on the false hopes that motivated them to such behavior, see Why would parents sacrifice their children? (Jer 19:5).
Did Jesus take away from these commandments? (12:32)
No, although in the eyes of the Pharisees Jesus violated the Old Testament law (e.g., Mt 12:1–8). Matthew 5:17 holds the key to understanding Jesus’ relationship to the Old Testament law: Jesus said, Do not think that I have come to abolish the Law or the Prophets; I have not come to abolish them but to fulfill them.
Jesus fulfilled the Law and the Prophets. He understood and followed the true spiritual intent of the law. He never compromised its true meaning in favor of legalistic conformity. He loved God perfectly with all his heart, soul, mind and strength (Mk 12:30). His life was a demonstration of loving his neighbor as himself (Mk 12:31), to the point of dying so that the human race—God’s enemies—would have the opportunity to be reconciled to God (Ro 5:10).
Jesus uniquely fulfilled the ceremonial requirements of the sacrificial system by being both the high priest and the sacrificial Lamb of God, offering himself as the once-for-all atonement for sin (Heb 7:26–27). The apostle Paul explained that Christ’s fulfillment of the law means that the law is no longer in effect: The law was our guardian until Christ came that we might be justified by faith. Now that faith has come, we are no longer under a guardian (Gal 3:24–25).
See How was the law fulfilled? (Mt 5:17–18) and Did Jesus abolish the Old Testament law or fulfill it? (Eph 2:15).
Was this testing a type of entrapment? (13:3)
No. God never sets traps for his people to fall into sin. But he does test us to demonstrate the nature of our true character. Resisting and overcoming false prophets allowed the Israelites to strengthen their love and obedience to God. See How are temptations different from trials? (Jas 1:13).
Does God oppose religious freedom? (13:10)
No. But faith in the one true God is not pluralistic. People must choose whether or not to follow him exclusively. Those who reject God will suffer the consequences. This was especially true for the people of Israel, who had entered into a unique covenant relationship with the Lord. If they rejected God, they would be breaking the promise they had made (Ex 19:7–8). The exclusive allegiance required of the Israelites is also required of those who believe in Jesus Christ.
Why wipe out the whole town—even animals? (13:15)
In God’s holy war to eliminate the dangerous Canaanite culture, the Israelites were to take no prisoners, no slaves and no plunder. Animals were very valuable in the agrarian society of the ancient world. Nevertheless, the Israelites were fighting not for their own profit but as unpaid agents of God’s wrath. Therefore, they could not keep anything for themselves—not even animals. See the article Why kill every living thing? (Jos 6:21).
What was wrong with shaving? (14:1)
The real issue was to avoid pagan symbolism. When mourning for the dead, ancient Canaanites shaved to express hopeless sorrow. It’s not certain why cutting hair (or, in the extreme, one’s body) held such meaning. If the Israelites had mimicked their pagan neighbors, they would have denied their God, the Lord of both the living and the dead.
What makes meat kosher? (14:3)
See the article Why did God keep some meats off the menu? (Lev 11:4–41).
Do Jewish laws today still follow these guidelines? (14:3–21)
Food that is prepared according to the dietary laws of Leviticus and Deuteronomy is called kosher, from a Hebrew word meaning “proper.” Although these laws are still observed by orthodox Jews, they are not kept universally by all Jews.
The blood of animals found already dead would not have been properly drained (12:16, 24) and the Israelites were forbidden to eat the blood (Ge 9:4; Lev 17:11). God set high standards for his people in every way, and in this area he set higher standards for Israelites than he did for non-Israelites.
Could they cook goats in other milk? (14:21)
They probably wouldn’t want to. Cooking a goat in milk was more likely related to pagan religious practices than to the culinary arts. See Who would want to cook a goat in its mother’s milk? (Ex 23:19).
Why were the Israelites to eat what they had given to God? (14:23)
Having instructed his people to bring their tithes to him, God invited them to enjoy the tithes in his presence. Every year a tenth of all the Israelites’ produce was to be taken to the central sanctuary and given to the Levites. On that occasion, the Israelites held a festival and all the Israelites could eat part of the tithe. The rest belonged to the Levites.
Does God approve of drinking alcohol? (14:26)
It’s clear from this verse and others that fermented drink was an acceptable part of the Israelite diet. But the Bible warns against drunkenness (Gal 5:21; Eph 5:18) and urges moderation in using fermented drinks. See Does Proverbs teach abstinence from alcohol? (Pr 20:1).
Seven is an important number in the Bible, and is associated with completion, fulfillment and perfection. See What was so special about the number seven? (2Ch 29:21) and the article What’s the significance of numbers in Scripture? (Ex 23:10–12).
How can we apply these verses today? (15:1–11; see also Lev 25:8–38)
The civil and economic laws of ancient Israel were established by God for that time and culture and are no longer binding. What we can learn from these verses is an enduring principle of love and generosity toward the poor. There will always be opportunities for God’s people to demonstrate God’s love to the needy.
Why require payment on a foreigner’s loan? (15:3)
In most lands today, aliens do not enjoy the rights and privileges of citizenship, and this verse may reveal the same type of disparity. Or perhaps a foreigner’s loan could be collected because he was not required to let his land lie fallow during the seventh year, so he still had the means of earning money to pay his debt.
Is there a cure for poverty? (15:11)
In a perfect world, there would be no poverty, but this has not been the case since the fall of humankind (Ge 3:1–24). However, the promise of enough for everyone remains strong in prophetic literature (Isa 55:1–13). God’s people are called to be generous to the poor and needy.
Why disfigure a loyal servant? (15:17)
The ceremony of piercing an ear to the door may sound strange, but it was a customary practice with special meaning at that time. The ear was chosen as a symbol of the servant’s willingness to listen to and obey the commands of his or her master. The decision to become a servant for life was a voluntary decision made freely by a servant.
LINK (15:17) Push it through his earlobe
David alluded to this custom to indicate his willingness to do God’s will (Ps 40:6–8). The writer of Hebrews quoted David to show Christ’s willingness to be a servant of the Lord (Heb 10:5–10).
When was the month of Aviv? (16:1)
This month corresponds to March/April on the modern calendar. Later its name was changed to the Babylonian name Nisan, meaning beginning, as found on the contemporary Jewish calendar. It marks the beginning of the religious year with the festivals of Passover, Unleavened Bread and Firstfruits (Lev 23:5–6, 10). See the article How does the Israelite calendar correlate with ours? (Lev 23:5).
This festival commemorated the deliverance of Israel from Egypt as God’s angel passed over the houses of the Israelites and killed the firstborn sons of the Egyptians (Ex 12:14–20; Lev 23:4–8; Nu 28:16–25).
Why is unleavened bread called the bread of affliction? (16:3)
The phrase reminded the Israelites of their hasty flight from the suffering in Egypt. To escape quickly, they left before the yeast was added to their bread (Ex 12:34–39).
Why didn’t God want leftovers? (16:4)
Sacrifices evidently had to be eaten before the meat spoiled, causing it to become ceremonially unclean. Otherwise the sacrifice would be rendered unacceptable and the person who offered it would lose the benefit of his sacrifice. Perhaps another reason for hastening the eating of offerings was that doing so encouraged sharing the food, especially with the poor. It’s not clear why the meat from a fellowship offering had to be eaten the same day, while the freewill offering could be eaten the second day (Lev 7:15, 16).
LINK (16:9–12) The Festival of Weeks
This is also known as the Festival of Harvest, the day of Firstfruits and Pentecost. It was celebrated the 50th day after the Sabbath of Passover week and was a time of celebration and joy for the harvest with which the Lord had blessed his people (Lev 23:15–23; Nu 28:26–31).
LINK (16:13) The Festival of Tabernacles
This is also known as the Festival of Ingathering or Festival of Booths. It was a harvest thanksgiving festival during which people camped out in shelters—booths or tents made of branches—to remember how their ancestors had lived in the desert (Lev 23:33–43; Nu 29:12–38).
How could all the men crowd into one place? (16:16)
Private homes, not just inns, were opened to travelers. Those who could not find lodging probably camped in the streets or on the outskirts of the city. (Camping in a shelter made of branches was a required part of the Festival of Tabernacles.) Furthermore, not every man attended. For example, men who were sick or elderly were not expected to make the trip.
Who made the political appointments? (16:18)
Moses had the people choose wise, understanding and respected men from each of [their] tribes, whom he then appointed as judges to help him govern (1:13). With Israel scattered throughout the land of Canaan, they were to use similar procedures, probably selecting judges from local elder councils.
Why would the Israelites be tempted to use Asherah poles or sacred stones? (16:21–22)
Participating in rituals and using symbolic objects attracts people and makes them feel powerful or “spiritual.” The inhabitants of the land worshiped their gods with these devices, and the Israelites witnessed these practices. Some were lured by deceptive displays of power; some liked having a tangible representation of the god they worshiped—a thing they could see, manipulate or appease—rather than an invisible God who demanded inward faith, not mere outward display. The challenge that God’s people faced was to not assimilate the values of the culture around them. It is a challenge God’s people still face today.
Why did participating in idol worship deserve execution? (17:2–5)
Idol worship was a false religion that kept people from knowing and obeying God. It was such a serious sin that it deserved the death penalty. If the Israelites tolerated idolatry, it would eventually destroy them as a people, which would be devastating, as they were the only people on earth who guarded God’s truth in Old Testament times. That is, in fact, what later happened to them: idolatry eventually led to Israel’s conquest and exile by the Assyrians (2Ki 17:7–20) and Judah’s conquest and exile by the Babylonians (2Ki 22:15–17; 2Ch 36:15–20).
Why were executions a community affair? (17:7)
Because idolatry violated God’s covenant with his people and posed great danger to the entire community.
Do these instructions work in any form of government? (17:9)
No. This arrangement was designed for a theocracy (a community ruled by God and his appointed officials) that covered both civil and religious matters. The Israelite system of government called on the priests to handle religious cases and the judges to handle civil cases.
LINK (17:14) A king … like all the nations
See 1 Samuel 8:1–11:15 for the story of how Israel asked for a king despite God’s wishes and how God established the kingship in Israel.
Why would God give instructions for something he didn’t want done? (17:15)
Knowing human weakness, God made allowances to accommodate the desires his people would later have for a visible, tangible ruler. He was not recommending they appoint a king; he was merely permitting one as a possibility. He clearly did not want the people to reject him as their King in favor of a human king on the throne (1Sa 8:7).
Why limit what a king could acquire? (17:16–17)
Power and wealth could have ensnared a ruler and led him away from the laws of God. He might have wanted to make foreign alliances or marry foreign wives—both of which could erode his love for the Lord. Therefore, the king was instructed to be humble and to read the law at all times so he would remember that he was a servant of God.
Why should a king do the work of a scribe? (17:18)
Some think that, rather than writing out the law himself, the king received his own copy prepared by the priests. Either way, the point was clear: the king was to depend on God’s law for success in ruling Israel.
Why couldn’t Levites inherit anything? (18:1–2)
Landowners needed to cultivate or at least supervise the care of the land. But the Levites were to devote all of their energies to serving in and around the tabernacle (later the temple). In addition, their lack of land made them dependent on the people and God. If they failed to lead the people in worship, they would lose their means of livelihood. While the Levites did not own a section of tribal land, God did give them towns scattered throughout the territory (Nu 35:1–8; Jos 21:1–45).
Was this dependence on offerings a good thing for the priests? (18:1–2)
It was intended to be. The offerings were their livelihood. Their work was to devote themselves to caring for the tabernacle (later the temple) and maintaining daily sacrifices and offerings without the distractions of caring for their own land. But some priests despised the Lord by abusing the people and their offerings (1Sa 2:12–17).
What would a Levite have to sell? (18:8)
The exact meaning of sale of family possessions is unclear. Although Levites were forbidden to sell their pastureland, they could sell their houses in the Levitical towns if they moved to the central sanctuary (Lev 25:33–34). Whatever the meaning, it’s clear the Levites had some personal possessions.
Why is it wrong to contact people who have died? (18:10–11)
Seeking help from a medium was idolatry (1Ch 10:13). In Leviticus 20:5–6, the same Hebrew term translated to prostitute themselves is used of those who turn to mediums and those who worship idols by sacrificing their children to a false god. Many mediums, of course, are merely frauds, but God clearly condemns all spiritists. In fact, the Israelites were to stone them to death (Lev 20:27). Communicating with the dead is one of the boundaries God has set on human knowledge.
How do prophecy and divination differ? (18:14–15)
Divination is a human-initiated attempt to predict the future or discover things known only to God. Prophecy, on the other hand, is a method chosen by God to communicate with his people.
Who was Moses referring to? (18:15)
From the context it seems that this is a reference to all the prophets who would follow Moses in leading God’s people. Ultimately it refers to the Messiah himself (Jn 1:20–25, 45).
Was this prophet meant to replace God’s terrifying presence? (18:15–17)
Every true Old Testament prophet followed the paradigm set by Moses, including speaking for God with a human voice, rather than having God speak directly to people in a way that was so powerful and unbearable it seemed as if they would die (Ex 20:19).
How can we know who really speaks for God? (18:21–22)
The test God proposed in Old Testament times to determine whether a prophet was true or false is still valid. Prophecy that proves to be wrong or contradicts God’s Word is the sign of a false prophet.
How did these cities honor God and human life? (19:1–3)
The cities of refuge offered sanctuary to someone who killed another person until a priest reviewed the case and decided if the act was committed intentionally or unintentionally. In modern law we recognize this distinction between murder—the crime of unlawfully killing a person especially with malice aforethought—and manslaughter—the unlawful killing of a human being without express or implied malice, perhaps by accident or negligence, or in a moment of rage. Without the cities of refuge a person might be pursued and killed by avenging relatives of the deceased. The cities of refuge also confined those who didn’t deserve to die but did deserve to be punished; they had to stay in the city of refuge until the death of the high priest (Nu 35:28).
LINK (19:1–14) Set aside for yourselves three cities
For more on the cities of refuge, see 4:41–43; Numbers 35:6–34; Joshua 20:1–9. See also What were cities of refuge? (Nu 35:6), What were cities of refuge? (Jos 20:2) and Cities of Refuge (Jos 20:7–9).
Who was the avenger of blood? (19:6)
When someone was killed, the avenger of blood (typically the nearest male relative of the victim) was obligated to put the killer to death. The avenger was not to be a vigilante seeking vengeance; his aim was retribution, restoring the life balance in society. His motivation was justice, not anger (Ex 21:23–25; Lev 24:17). See Who was the avenger of blood? (Nu 35:19).
Why was it acceptable to kill a murderer? (19:11–13)
Two reasons for capital punishment are mentioned here: (1) The nation needed to be cleansed of guilt because innocent blood had been shed. (2) Things would not go well for the people if the guilt was not cleansed. Another reason implied elsewhere (Ge 9:5–6) but not mentioned here may be to deter others from murder.
God made it clear to the Israelites that if they tolerated murder, the whole community would share the guilt and suffer the consequences (Dt 21:1–9; Nu 35:33–34). God highly valued human life and required severe punishment for those who callously snuffed it out (Ex 21:23–25; Lev 24:17–22). In this context, capital punishment protected the sanctity of life and the inherent value of every person, for all people bear God’s image (Ge 9:6).
In contrast to the Old Testament policy of no pity, some say that the New Testament, which emphasizes grace and forgiveness, has preempted the need for capital punishment (Jn 8:3–11). They say that even the life of a murderer should be respected. Others disagree and insist that in a just society, those who refuse to live by the law must pay the consequences, including life for life (Ro 13:4). They say that even those who have been forgiven their sins must pay the consequences for their crimes.
In either case, God demands an accounting for the life of every human being (Ge 9:5). The value God places on human life is inestimable given the sacrifice of his one and only Son for sinners. Ironically, Jesus death came by way of a murderous act (Ac 7:52).
What was a boundary stone? (19:14)
It was a marker that established legal property rights. The stone may have had engravings on it stating rights of ownership or even divine curses and blessings. Moving a stone was tantamount to stealing land.
Was this eye for eye, tooth for tooth command to be taken literally? (19:21)
Yes. It was the principle of proportional justice, which was an ethical advance from the unbalanced retribution of surrounding cultures that called for a life for an eye and a head for a tooth. In later times, a symbol of an eye or a tooth was used as a reminder of God’s justice.
LINK (19:21) Eye for eye, tooth for tooth
The principle of proportional justice was designed to prevent unrestrained vengeance by ensuring that the punishment fit the crime. See Should we demand eye for eye, tooth for tooth? (Ex 21:23–25). See also Leviticus 24:17–22.
How can we get God on our side? (20:4)
Believers today cannot claim this verse as a promise for victory in their nations’ war efforts. There is a great difference between the wars Israel fought under the direct command of God and the wars nations engage in today. Still, individuals can trust God for their spiritual success. The question is not whether God is on our side but whether we have joined his side. See In what way are Christians more than conquerors? (Ro 8:37).
Why send all these soldiers home? (20:5–8)
Any soldier whose thoughts might be occupied with anything other than war was sent home. Israel needed soldiers who could concentrate on the task at hand. Those not at peak performance or those whose fear might discourage others (v. 8) could have been detrimental to the war effort.
Why would God’s people take women and children as plunder? (20:14)
It was customary at that time for prisoners of war to become slaves. But Israel was to treat its slaves according to God’s standards, not with the brutality with which other nations treated theirs. See Why didn’t God prohibit slavery? (Lev 25:44–46). Women captured by the Israelites were not to be treated as mere property; God insisted on certain rights for them and provided for their inclusion in the covenant community through marriage (Dt 21:10–14).
When going to war against cities a distance away, the Israelites were to make an offer of peace. If the citizens accepted the offer, they would be put to forced labor. However, if the leaders and citizens rejected the offer of mercy, the cities were destroyed. All the men were put to death and the women, children and goods were taken as plunder.
Why were the Israelites to kill everything in the land? (20:16–18)
See the article Why kill every living thing? (Jos 6:21).
Why were the Israelites to spare the trees? (20:19)
Israel’s enemies were being judged for their sinful ways, but their trees were spared to provide fruit for God’s people once they took possession of the land. In contrast to Israel, other ancient military powers often destroyed indiscriminately, sometimes ruining the productivity of the land for years to come.
What were siege works? (20:20)
They were various pieces of military equipment used to capture a walled city. Assyrian art shows wheeled battering rams and huge, wheeled towers packed with archers. Soldiers pushed these towers against the wall and used them as protected ladders.
Why was this ritual performed for an unsolved murder? (21:1–9)
God said that bloodshed pollutes the land (Nu 35:33), so something had to be done to cleanse the land of the guilt of murder. Unplowed land symbolized unproductive land; it pictured fields without crops as the consequence of the murder. Running water, then, would have symbolized cleansing. This ritual meant that no plow could uncover any guilt or blood that had soaked into the ground.
Why could the Israelites marry some foreigners but not others? (21:11)
The warning against marrying foreigners was to keep out the influence of foreign religions (7:3–4). The marriages referred to here were different in two ways: (1) These women were from distant cities, not from Canaan. The Canaanites, on the other hand, were to be completely destroyed (20:16). (2) These marriages were not the result of peace treaties between Israel and others (7:2). These women were taken captive from a nation that Israel had totally defeated. These wives submitted to Israel’s ways and Israel’s God.
Why shave and manicure a female captive? (21:12)
The newly captured woman was given a month to grieve and compose herself before she was married to her Israelite captor. Shaving her head and cutting her nails were elements of a purification ritual (Lev 14:8; Nu 8:7; 2Sa 19:24), indicating her transfer to another life and another status. It may also have been part of a mourning ritual for her parents (Dt 34:8; Nu 20:29).
Is being displeased grounds for divorce? (21:14)
Not in the sense in which we might think of it today. In Old Testament times, however, this provision actually protected the woman from abuse and loss of status on the whim of her husband. It was very gracious treatment compared to that of women captured by neighboring nations.
Does God approve of polygamy? (21:15)
See the article Why did David have so many wives and concubines? (2Sa 5:13).
How does fathering a child prove strength? (21:17)
The Israelites considered children to be part of the covenant blessings (Ge 15:5), and they knew that children come from God. The birth of a child signaled a man’s reproductive power, which was viewed as evidence of blessing from God.
Why was stoning a son different from sacrificing him? (21:18–21)
Parents who prosecuted their own son by bringing him before the elders were confronting a serious threat to the community’s security. A son judged to be rebellious was executed by the men of the town. His parents would have had nothing personal to gain from the stoning and would have been filled with grief. By contrast, pagans who sacrificed their children did so in an attempt to gain favor and blessing from their gods.
Why such a harsh punishment for disobedience? (21:21)
This law was used not against a child who didn’t behave but against a grown man still living at home who was terrorizing his family and the community. The Israelites had no jails or prisons, and the death penalty—after a very careful legal process, as outlined briefly in these verses—was sometimes employed in such cases. But it was only used when it was necessary to preserve people’s peace and safety. That is why the elders were to investigate and make a decision, and why the charge needed to be brought by the son’s own family. The death penalty was employed as a last resort in such cases, as it always must be.
Why was someone who was hung on a pole cursed by God? (21:22–23)
The man executed for breaking one of God’s commands was cursed by God. Hanging his corpse on a pole was a public exhibition of judgment. Jesus willingly took this curse on himself by hanging on the cross (Gal 3:13).
Is it still wrong for women and men to wear each other’s clothing? (22:5)
The principle was that people were to appreciate and honor the dignity of their own sex rather than adopt the appearance or role of the opposite sex. This passage prohibited transvestism or any kind of impersonation of the opposite sex. Some believe the practice of sex perversion in connection with pagan worship of fertility gods accented the need for such a prohibition. Others argue that the command related to maintaining the distinction between the sexes that God established at creation. It is very questionable whether this particular provision of the Mosaic Law is to be relegated to the status of mere ritual matters, to be done away with by the emancipation of the New Testament believers from the yoke of the Old Testament legal code. Proper dress and modest clothing are certainly stressed in the New Testament as important for a convincing Christian testimony before the world (cf. 1Ti 2:9), and dedicated believers are to dress to please the Lord rather than themselves.
Why not take the mother bird? (22:6–7)
This practice helped maintain the food supply. Leaving the hen permitted her to live to lay more eggs.
What was wrong with these actions? (22:9–11)
Mixing dissimilar things may have been a practice associated with pagan religions. It’s also possible that God intended unblended fabric to symbolize the purity and separation of the Israelites, who were not to blend with their pagan neighbors. Though this requirement may seem strange today, it illustrates the New Testament principle regarding the undivided loyalty believers should have to God (Mt 6:24; 2Co 6:14). See Why not plant a field with two kinds of seed? (Lev 19:19).
What proof could parents offer that their daughter was a virgin? (22:15)
Most believe the proof of a bride’s virginity was a blood-stained sheet or dress resulting from her first sexual intercourse (v. 17). Some think the word for virgin is used here in its more generic sense, referring to a female adolescent. If that is the case, the parents were to present proof that she was indeed menstruating and was not pregnant.
Is a ruined reputation worse than rape? (22:19, 29)
In Israelite culture, a man who raped a virgin was required to pay a penalty (essentially the bride-price her father would have received at her marriage) and to provide marriage protection without possibility of divorce (caring for her and any child born of their union). However, a man who falsely accused his bride of not being a virgin committed two wrongs: he took her virginity and also defamed her and her family. Thus he was required to provide the same marriage protection plus pay restitution for damaging her reputation.
Why was the death penalty required for adultery? (22:22–25)
The Old Testament is not explicit on this matter. Some suggest the penalty had to do with its social effects. Undetected adultery could produce an illegitimate child, who could then wrongly receive the family inheritance. According to this view, the death penalty for adultery was a deterrent to the breakdown of the family. Others say the penalty reflects Israel’s belief that adultery was a direct sin against God. The writer of Job equates adultery with murder, for example (Job 24:14–15).
Why was marriage part of the punishment for some cases of rape? (22:28–29)
The requirement that a man marry a virgin he had raped protected the woman, who would otherwise remain unmarried for the rest of her life due to her loss of virginity. See Why would Tamar beg a man like Amnon to marry her? (2Sa 13:13) and Why did Tamar want to stay with Amnon? (2Sa 13:16). It also ensured that the man did not get away with his original intention: sex without the commitment of marriage.
In some cases, yes—but for a good reason. In the idol-worshiping culture in which Israel lived, some would emasculate or mutilate themselves in devotion to their false gods. God wanted his people to avoid any practice associated with the worship of other gods. Later, he offered special provisions for those accidentally emasculated (Isa 56:3–7). See Did God’s laws discriminate against the handicapped? (Lev 21:17–23).
Why did God reject these children? (23:2–3)
Some suggest this means God rejected illegitimate children born out of wedlock. Others say a forbidden marriage (v. 2) was an incestuous affair or a sexual liaison with a cult prostitute involved in pagan worship. Excluding descendants for the fault of their ancestors seems extreme, thus some see this as a figure of speech (hyperbole) to portray the severity of this sin. The same prohibition regarding Moabites, for example, did not prevent Ruth from becoming a proselyte and an ancestor in the Messiah’s family line (Ru 1:4, 16; 4:17).
God was not encouraging Israel to hold a grudge. Ammon and Moab had never suffered the consequences for their hostility and lack of hospitality. What might appear to be a grudge was in fact an inseparable part of the punishment God demanded.
Why would a nocturnal emission make a man unclean? (23:10)
This may have been a way that God taught his people about holiness. See Why would God design natural functions to cause uncleanness? (Lev 15:16–24). Or this may have been God’s provision for community hygiene—just as following God’s instructions resulted in the sanitary disposal of sewage (Dt 23:12–14). Washing oneself outside the camp cut the risk of contagious disease.
What was a shrine prostitute? (23:17)
This was a special class of prostitutes (male and female) that performed sexual acts in the temple of their god as acts of religious devotion. See What role did male shrine prostitutes have in pagan worship? (1Ki 14:24) and How did men sacrifice with shrine prostitutes? (Hos 4:14).
LINK (23:19) Do not charge a fellow Israelite interest
Further instructions on interest can be found in Leviticus 25:35–37. See also Nehemiah 5:7, 10; Psalm 15:5; Ezekiel 18:8, 13; Matthew 25:27.
Was this a double standard? (23:19–20)
Every country in the world has standards that are different for citizens than for noncitizens, so this is not a “double standard” in the usual sense of the word. Fellow Israelites were “brothers and sisters” and could not charge interest on domestic loans—a way of symbolizing that they were all part of God’s family. International loans were different, and interest on them represented a natural and expected business practice. Still today, international loans usually have different terms than domestic loans in virtually all parts of the world.
Why eat the fruit and crops of others? (23:24–25)
Most think this was a provision made to care for the poor. At the same time, the privilege guarded against abuse: people could eat but not carry produce away in a basket. The Israelites were given other instructions on ways to care for the needy among them (24:19–22; Lev 19:9–10; 23:22).
Was this no-fault divorce? (24:1)
Not really. Some think the word indecent means that the woman was ceremonially unclean, having neglected the law’s instructions for menstruation (Lev 15:19–27). Others think it refers to a physical defect such as infertility. Both were seen as serious problems in the community. This law probably discouraged easy divorce by imposing legal requirements.
What was wrong with remarrying a wife who had married someone else? (24:4)
Remarriage after divorce was not necessarily wrong. But a woman who was divorced from two husbands was not permitted to remarry her first spouse. This discouraged husbands from rash actions that led to quick divorces, and it protected the woman’s reputation. A divorced woman was free to marry someone other than her former spouse (v. 2). See Is divorce always wrong? (Mk 10:1–12).
Is a returned pledge still a pledge? (24:10–13)
Technically, yes. A special allowance for the poor permitted them to use what they had pledged during the time they worked to repay the loan.
Why pay a poor worker every day? (24:15)
In Biblical times, as in many parts of the world today, people were often paid at the end of a planting month or at the end of a harvesting season or on other schedules that made them wait a long time for their money. People who were poor, however, simply could not wait that long; they and their families would likely starve to death before they got their wages. So God required day wages for such people to protect them and their families.
If 41 lashes degraded someone, why wouldn’t 40? (25:3)
A limit was imposed to prevent excessive punishment. Though the number may seem arbitrary, the principle behind it was clear: inhumane punishment that humiliated the criminal was to be avoided.
Why was a man required to marry his brother’s widow? (25:5–10)
A man was required to marry his brother’s widow only if she had not already borne a son. It was the living brother’s duty to give the widow a son to preserve the deceased man’s name and keep his property within the family. This law also provided the widow a means of support. If a man refused to carry out this duty, the widow could bring him to trial before the town elders (vv. 7–10). If he still refused, another male relative could assume the responsibility (Ru 4:1–12).
Why were the elders at the town gate? (25:7)
Though people lived within the city walls, they worked their fields or cared for their flocks on land surrounding the city, so a great number of people traveled daily through the town gates. The gates became the place where official business and legal matters were conducted.
How bad was the stigma for The Family of the Unsandaled? (25:9–10)
It was humiliating for the man who refused to marry his brother’s widow to be spit on in public, especially by a woman. The entire community viewed him with complete disdain for allowing his brother’s name to be blotted out. Such shame would be remembered against this man’s family for generations to come.
Why was injury to private parts punished so harshly? (25:11–12)
Injuring a man’s sexual organs could eliminate his ability to reproduce. Since producing children was highly valued in Israelite culture, the penalty for endangering a man’s potential offspring was swift and sure. Women were not the only ones punished for such things. A man who injured another man’s genitals also suffered a severe penalty (Lev 24:19–20).
What is wrong with differing weights and differing measures? (25:13–15)
This is not speaking of a legitimate set of weights and measures. It was a warning against having two weights or measures: one that was the standard and one that deviated from the standard. The law prevented cheating in business transactions by falsification of standards and set a standard for honest business practices.
They were the first of the crops to ripen. The people were to offer the first of their harvest to God as a testimony of God’s faithfulness, as an expression of gratitude for the good harvest and as a sign of their confidence in a good harvest to come.
Why did God choose a place as a dwelling? (26:2)
God does not need a place to dwell, nor can he be confined to any one place. However, he chose a centralized location to unify the nation of Israel, calling all the people together to worship in one location. This place of worship also served as a witness to neighboring nations that God’s presence was in Israel. See Why couldn’t the Israelites worship anywhere? (12:5).
They were an ethnic group located primarily in Syria and northern Israel. See David’s Victories (2Sa 5:6).
In what way was the land flowing with milk and honey? (26:9)
This is a metaphor used to suggest Canaan’s prosperous soil and climate. The land had great potential, and prosperity was assured if Israel continued to obey God.
Why was the third year called the year of the tithe? (26:12)
The Israelites tithed their firstfruits every year in Jerusalem (v. 2). One’s family, the Levites and the poor would partake of the tithes and offerings there (12:5–19; 14:22–27). Every third year they offered the tithe within their own towns rather than in Jerusalem (14:28–29). It was shared with the local Levites and provided food for the foreigners, widows and orphans who owned no land.
Why would anyone offer a tithe to the dead? (26:14)
It’s not clear. Some think this was linked to the pagan custom of honoring the dead by offering food to dead relatives or the gods. Others think this refers to food brought into a house where death had just occurred. Such a house would have been unclean and therefore unfit for the Lord (Hos 9:4).
Why did God treasure Israel above other nations? (26:18)
We cannot always understand the way God works, but we know this was not simply a matter of favoritism. God loves all nations (Jn 3:16), but he singled Israel out for a special blessing and gave them a special responsibility as his representatives to the world (Ge 12:2–3). God intended to bless all nations through Israel’s knowledge of the one true God. See the article Did God love Israel more than other nations? (Dt 4:33–38).
What were all the words of this law? (27:3)
Some think this may mean the laws of chapters 12–26. Others suggest it may mean the curses of 27:15–26, since the laws were written on stones to be erected in the same place where the curses were pronounced (vv. 4, 13). Still others think it may mean the basic code in Israel’s divine law (5:6–21), elsewhere called the Ten Commandments (4:13), the Hebrew words for which literally mean “Ten Words.”
What was wrong with using iron tools to build an altar? (27:5)
The law says you will defile [the altar] if you use a tool on it (Ex 20:25). The defilement may have arisen from the fact that altars to false gods in the surrounding nations often contained elaborate (and erotic) designs. Israel’s altars would thereby have been distinctively unadorned. The fact that an iron tool was not to be used to cut the stones suggests that the Israelites (who then possessed no iron) were not to depend on any of the surrounding pagan nations to facilitate worship of the true God.
What was the purpose of fellowship offerings? (27:7)
Customs of hospitality in the ancient Middle East included elaborate meals. This offering—the only one of which the worshiper could partake—symbolized having a meal with the Lord. Traditionally called a peace offering, it signified a lack of hostility between the Lord and the one offering the sacrifice. Because it had to be eaten within two days, it was frequently shared with others in need. Thus it became a means of fellowship with neighbors.
What was a boundary stone? (27:17)
It was a marker that established legal property rights. The stone may have had engravings on it stating rights of ownership or even divine curses and blessings. Moving a stone was tantamount to stealing land.
Who would lead the blind astray? (27:18)
The law was intended to protect the less fortunate of the community. People with disabilities were particularly vulnerable and easily victimized. The words on the road may be figurative as well as literal, suggesting any crime against the blind. In a general sense, this law states it a crime to take advantage of people’s disabilities.
Why had brother-sister marriages been permitted earlier? (27:22)
God may have allowed the early Hebrews to intermarry to build up their population. After the nation of Israel became established, God prohibited the practice, perhaps to avoid the adverse effects of prolonged inbreeding. See also Leviticus 18:9; 20:17.
Does God see sins done secretly? (27:24)
Many of the curses listed here deal with crimes or sins done in private. But God assured them that any crime hidden from the public eye could not escape his eye—or his punishment.
Is success guaranteed to those who obey God? (28:1–6)
In a general sense, yes. But the promise was made to the nation as a whole, not to individuals. Personal fortunes or misfortunes could vary widely from the overall prosperity of the nation.
The blessings and curses in Deuteronomy 28 are part of God’s covenant with Israel. If Israel obeyed God, he would bless them with success and prosperity. If they disobeyed him, God would punish them. Such blessings and curses were common in treaties between nations and peoples in ancient times.
The promised prosperity was not primarily intended for individual comfort and material gain. It was intended to witness to the surrounding nations that Israel served the one true God (v. 10). God would make Israel powerful, a leader among the nations—the head, not the tail … at the top, never at the bottom (v. 13). In addition, prosperity was to be shared among the less fortunate of the community so that all might have their needs met (15:7–11).
We see in Deuteronomy 28 a basic principle, not an absolute law. Typically, when we follow God’s ways, we will experience more success than when we go our own way. Still, suffering may come to those who are righteous (Mt 5:10–12). In fact, sometimes suffering comes because of godly living (2Ti 3:12).
God has promised to eternally bless those who obey him (Mt 25:34). And when God’s people see the wicked prosper, they can remember two things: (1) God’s patience and grace permit many to enjoy things they do not deserve (Mt 5:45), and (2) God’s justice will one day be accomplished (Mt 25:31–46).
Isn’t this like the modern health-and-wealth gospel? (28:1–68)
The health-and-wealth gospel of modern times teaches that if we claim what we want in Jesus’ name, we will get it. If we do certain things, God will bless us and give us wealth, success and freedom from hardship—and if we don’t, he won’t. It suggests that our relationship with God, economically speaking, is a sort of reciprocal arrangement of goods and services.
But in this passage, God promised blessings to Israel as a community or nation—not to individuals. When Israel diligently obeyed his commands and lived according to his ways, he blessed the nation and its people. He gave them a clear and gracious rule for following him. He also gave them abundance in the promised land, where they could have lived in joy, peace and confidence that God would provide for their needs. But when the Israelites forgot the Lord or fell into the wicked ways of the peoples around them, they reaped the bitter consequences. When they failed to abide by their part of the covenant with God, they suffered the curses of the covenant.
However, doing good so that God will do good to us is not the motivation Jesus is looking for from his followers. The God of the new covenant still blesses faithfulness, and righteous living still has its own rewards, but authentic, Biblical Christianity does not promise good stuff in return for good works. On the contrary, Jesus repeatedly taught that his followers would suffer loss and persecution in this world. He and the apostles taught that under the new covenant the people of God would be dragged before rulers, would be falsely accused, would suffer for doing good—and some would even be killed for his sake (Mt 10:17–36; Lk 21:12–19; Jn 15:20; Ro 8:35–36; 2Ti 3:12; 1Pe 4:1, 12–19). And only after all that happened would they attain their reward—dwelling with God forever!
We are not promised wealth, and we should seek neither poverty nor riches (Pr 30:8). But if God does give us wealth (Ecc 5:19), we should honor him with it (Pr 3:9). And when suffering comes, we should not be surprised by it, for Jesus said, In this world you will have trouble. But take heart! I have overcome the world (Jn 16:33).
Why do these curses mirror the blessings? (28:16–19)
The covenant between God and Israel is similar in style with other legal covenants of ancient times. In such agreements, it was common to balance blessings with curses. God presented his covenant to Israel in the legal language and style of the covenants of that day so that they would recognize and understand it.
In what sense would the sky be bronze and the ground iron? (28:23)
This meant a severe drought. The sun would blaze unceasingly, making the cloudless sky appear bronze. The sun would bake the land and make it extremely dry and hard, like iron. Nothing could grow in such circumstances, and their flocks would starve.
Why such graphic descriptions of judgment? (28:27–28, 53, 57)
The world can be a cruel place. The things warned about here are among the worst sorts of cruelties: the terror and misery of war. These warnings were not exaggeration. These kinds of things actually happened during the conquest and destruction of Judah.
Can curses be a sign and a wonder? (28:46)
Yes, curses can be a sign of God’s power. This kind of miracle, though, would be irrefutable proof to the Israelites that they had failed to obey God.
What was an iron yoke? (28:48)
A yoke was a figurative description of bondage and slavery. An iron yoke (which did not really exist) represented a terrifying, brutal and permanent form of slavery. An iron yoke, unlike a wooden one, could not be broken (Jer 28:13–14).
LINK (28:53) You will eat … sons and daughters
This was later fulfilled during the sieges of Samaria, the capital city of Israel (2Ki 6:24–29), and Jerusalem, the capital city of Judah (La 2:20; 4:10).
Is there a connection between spiritual and physical health? (28:58–63)
Generally, we must acknowledge that our Creator knows what is best for us, so in that regard our physical health and spiritual well-being are closely connected. The Hebrew word used most often to describe humans in the Old Testament is nephesh, translated person. It described the wholeness of life and was not easily reduced to the “body” and “soul” distinctions that emerged later in the Greek world of the New Testament.
As part of God’s design to make Israel a spiritually vibrant nation, long sections of the social codes in Leviticus were devoted to dietary regulations and hygiene as well as acceptable responses to illnesses, injuries and blood flow. The psalmist David clearly connected the blight of his physical condition to spiritual distress, noting that when he failed to confess his sins and remained at odds with God and others, his bones wasted and his strength was sapped (Ps 32:3–4). Paul recognized the connection between spiritual laxity and physical sickness (1Co 11:27–30) as well as the need for physical sustenance to maintain spiritual strength (1Ti 5:23).
Still, care must be taken not to completely equate spiritual righteousness and physical health. The psalmist Asaph observed that many wicked people were models of vibrant strength (Ps 73:3–5). And the apostle Paul struggled constantly with at least one, if not several, physical ailments (2Co 12:1–10; Gal 4:13–15) that were by no means a result of spiritual deficiency.
Humans are complex beings, and although we know there are connections between our physical and spiritual health, we can’t always pinpoint what those connections are. Our task is to nurture our souls so that we maximize our spiritual health and take the best possible care of our bodies to maximize our physical health. We are to consider our bodies temples of the Holy Spirit (1Co 3:16; 6:19–20).
Why is God so severe? (28:58–59)
God was concerned that all the words of his law be kept. If Israel would not follow his commandments, God’s justice demanded judgment for breaking the covenant. But just as God is severe, he is also merciful and forgiving. He was willing to restore the covenant blessings if the people would repent and turn from their sin (30:1–10).
What were the dreaded diseases of Egypt? (28:60)
They included such things as boils, tumors, diseases of the eyes and bowels, hemorrhoids, skin diseases, venereal diseases, blindness and mental illness (vv. 27–29).
Why does punishment please God? (28:63)
Punishment does not please God in the sense of making him feel good. Rather it pleases him that justice is done.
Does God make us anxious? (28:65)
No, God promises rest to those who come to him (Ps 91:1–2; 116:7; Mt 11:28). But when we do not look to him for our needs or when we disobey him, we can expect to experience mental and emotional distress (Ps 6:1–7; 32:1–5). Even if we try to put God completely out of our thoughts, we will worry about our “indiscretions” coming to light. We may try to hide our sinful deeds, but cover-ups inevitably lead to anxiety.
Deuteronomy 28 says that God would give the Israelites an anxious mind when he punished them with exile in foreign lands (v. 65). But in actuality, they would bring despair and worry on themselves by their own sins (vv. 62–64). God permits anxiety as a consequence for sin and foolish attitudes.
Still, God can use such feelings to bring us back to him. Just as pain produces a reflex causing us to pull our hand away from a hot stove, so guilt and anxiety can convict us to pull away from sinful, destructive behavior.
Some people, however, seem to be overtaken by anxieties that God never intended them to have. They worry needlessly about things that will never happen, imagining things are worse than they really are. God offers relief from this kind of inner turmoil (1Pe 5:7), but this relief comes only when we exercise faith in him. We must believe that God can and will provide for our needs (Mt 6:25–34). His grace is available and is sufficient for each of us, especially in our weakness (2Co 12:9–10).
How many covenants did God make? (29:1)
God made covenants throughout the Bible. Up to this point in history, he had made covenants with Noah (Ge 9:11), Abraham (Ge 17:7) and Moses (Ex 19:5). At this time, 40 years had passed since the covenant with Moses had been made at Mount Sinai (Dt 29:5). Joshua was about to assume leadership of the people. Because of that, and because their situation had changed, an updated (but not entirely new) covenant was given.
Can we blame God if we don’t understand? (29:1–6)
God wants us to understand certain things about him, and he works in various ways so that we might know (v. 6). But he offers even greater insight to us when we believe by faith. The Israelites had seen many miracles, including their deliverance from Egypt. Yet their hearts remained unrepentant so that they could not understand or appreciate what God had done for them. Though God offered them understanding, they never received it because of their stubbornness.
What foreigners were in the camp? (29:11)
These were people from other nations that joined themselves to Israel and Israel’s God. They included Egyptians (Ex 12:38; Nu 11:4) and Midianites, such as Moses’ father-in-law and his relatives (Nu 10:29). These people were eventually assimilated into the nation.
Who were those who are not here today? (29:15)
Moses was likely referring to future generations of Israelites. Both the blessings and the curses of the law would extend to them. God’s perpetual concern and love for Israel was demonstrated when he made this covenant applicable to future generations.
Is there a limit to God’s forgiveness? (29:19–20)
Though this threat sounds harsh, it should be understood from the perspective of the whole community. Individuals who sinned could not expect the blessings of the community to offset their own personal consequences. God wanted to protect the people from sin’s corruption, so he prohibited mercy to anyone endangering the whole community.
What were Admah and Zeboyim? (29:23)
They were two cities that marked the southern border of Canaan (Ge 10:19). Apparently they were destroyed for their wickedness at the same time as Sodom and Gomorrah (Ge 19:23–29). Consequently, they are mentioned as symbols of divine judgment.
LINK (29:23) The destruction of Sodom and Gomorrah
See What would make burning sulfur fall on the city? (Ge 19:24).
What were the secret things and the things revealed? (29:29)
Secret things were probably Israel’s unknown future: would they obey and be blessed or disobey and be punished? While only God knows the secret things, Israel possessed the things revealed: the law. The Israelites could determine their own future if they obeyed God’s law.
Were the Israelites doomed to disobey? (30:1–3)
No, because prediction is not causation. In his omniscience, God knows human nature, and he knew the nature of the Israelites, his chosen people. He knew that they would eventually forsake his covenant and earn the punishment of exile described in this chapter, just as he had known that Adam and Eve would eventually sin and humankind would need salvation (1Pe 1:20; Rev 13:8). But he also knew that some of the Israelites would, with repentant hearts, eventually return to him after the exile.
Was this a guarantee that the children of Israel could always return to the Lord? (30:2–3)
Indeed, as the people of Israel dispersed among the nations or as subsequent generations turned from God, the children and their offspring always could repent and return to the Lord. God is gracious and merciful, and he welcomes the repentant sinner. This pattern, so much a part of Jesus’ ministry, found its origin here in the law.
What does it mean to circumcise your hearts? (30:6)
This is a figurative way of calling people to remove sinful impurities from their lives, just as the foreskin is cut away in physical circumcision. Moses was telling the people that God would remove the sinful practices that hindered their spiritual growth. The apostle Paul also used the metaphor of a circumcised heart (Ro 2:28–29; Col 2:11).
What’s the difference between heart and soul? (30:6)
Heart often means the human personality or whole being, from which sin needs to be circumcised. Heart can also mean the mind or intellect. Soul, by contrast, usually means human desire or will. It’s only when our hearts are circumcised that we can fully love God with our hearts (minds) and souls (wills).
Was the Old Testament law within reach? (30:11)
Moses clearly said so. But if that is true, why has no one (except Christ) been able to obey the law perfectly? Apart from the indwelling presence of the Holy Spirit, we cannot live sinless lives because human nature is sinful, leaving us spiritually dead. God never intended for the law to make us righteous, but he uses it to show us our need for Christ (Gal 3:24). Christ fulfilled the law so that Christians are not under the law, but under grace (Ro 6:14); there is now righteousness for everyone who believes (Ro 10:4).
How could the heavens and the earth be witnesses? (30:19)
Summoning witnesses was a standard element of ancient treaties. Typically, the alleged gods of the two parties to the agreement were summoned as witnesses at the time the covenant was made. The gods were thought to have the power to enforce the treaty. In Deuteronomy, God himself is one of the parties to the covenant. Since there is no one above him, he called heaven and earth as reliable, unchanging witnesses, illustrating his authority. It was also a reminder that if Israel broke the covenant, they would be threatened with the wrath of heaven and earth—natural disasters, bad harvests, etc. (e.g., 28:23–24).
Did Moses really live to be 120 years old? (31:2)
Yes. God kept him alive and vigorous to that very advanced age (34:7), which is the general range for human longevity (Ge 6:3). Interestingly, in modern times no documented lifespan has exceeded 120 years, so this age appears to remain something of a genetic limit.
How was Joshua chosen as the new leader? (31:3, 7–8)
Through Moses, God himself chose Joshua as the new leader.
LINK (31:9–13) You shall read this law before them in their hearing
See Nehemiah 8:1–12 and 1 Timothy 4:13 for other instances of the public reading of Scripture.
Was the law to be read only every seven years? (31:10–11)
No. The law was to be read regularly so that it would find a home in every Israelite’s heart and mind. The public reading during the Festival of Tabernacles in the Sabbath year was a special opportunity for the people to hear and reflect on God’s law. During this time, they could examine their lives with the express purpose of increasing their fear of, or reverence for, the Lord and his law.
How long would it take to publicly read the law? (31:11)
Perhaps only as long as it would take to read a few chapters. However, if the law included the first five books of the Bible, it would have taken considerably longer to read. Listening to Genesis through Deuteronomy in English takes about 15 hours when read at a moderately slow pace; listening to the entire Bible read aloud at a moderately slow pace takes about 80 hours.
How was Joshua commissioned? (31:14)
The Lord himself spoke to Joshua (v. 23), but he also commissioned Joshua through Moses. The ceremony is described in Numbers 27:18–23.
Why does God allow bad things to happen? (31:16–21)
No one knows the mind of God, except for God himself. He is infinite; we are finite. We are not entirely clueless about his character, however, because God speaks to us through his Word. According to the Bible, one reason bad things happen is because the whole world is under the control of the evil one (1Jn 5:19). That’s why Jesus taught us to ask God to deliver us from the evil one when we pray (Mt 6:13). Even in the Garden of Eden—in paradise, before Adam and Eve partook of the forbidden fruit—Satan was already there, waiting to tempt them to disobey God (Ge 3:1–6).
Another reason bad things happen is because people sin. The reason why God allows people to sin and be tempted to sin is not for us to know—at least for now (Dt 29:29). What we do know is that when bad things happen, we should not rage against God. To revolt against God is to fall prey to the devil. The devil is a liar (Jn 8:44) and wants us to believe that God is blameworthy. But the Bible says that God is light; in him there is no darkness at all (1Jn 1:5). God is not the enemy; Satan is the enemy. Through his Spirit God empowers us to war against the enemy by following Jesus Christ, our Lord and Savior—during good times and bad times.
Why use a song to witness against someone? (31:19–22)
In this culture, songs were used to teach and transmit information. It was easier to learn and remember words that were set to music. This song, found in chapter 32, was to remind the Israelites that God would judge disobedience.
In what way was the land flowing with milk and honey? (31:20)
This is a metaphor used to suggest Canaan’s prosperous soil and climate. The land had great potential, and prosperity was assured if Israel continued to obey God.
LINK (31:23) Be strong and courageous
Similar exhortations were later given to Solomon, when he succeeded David as king (1Ch 22:13; 28:20).
In what way were the people stiff-necked? (31:27)
This description of the Israelites illustrates the unworthiness of God’s people to receive his favor. The idiom was a farmer’s expression for an ox or horse that would not be led by or respond to the rope when tugged (Isa 1:3). When God called his people stiff-necked (Dt 9:13; 10:16), he meant they were rebellious and stubborn.
How could God’s children cease to be his children? (32:5)
Like Esau, Israel could surrender its birthright in exchange for wealth, foreign gods or false peace with its neighbors. The Israelites could openly rebel against God’s law. They could choose by their actions to no longer be God’s children. However, in God’s eyes, even though they might cease to be his children temporarily, they were not necessarily separated from God forever. God later sent his Son Jesus to seek and to save his people.
When did God set up boundaries … according to the number of the sons of Israel? (32:8)
This may refer to the exodus, when Israel left Egypt to inherit the land God had set apart for them as the promised land. Or if the Hebrew is translated sons of God (see the NIV text note), then the boundaries may have been set before the existence of Israel (Ac 17:26).
In what way was Israel the apple of his eye? (32:10)
Apple is a metaphor for the pupil of the eye. Here it means that God guarded Israel fiercely, sheltering and protecting his people, as the eyelids protect the pupil of the eye.
How could honey come from a rock? (32:13)
This may refer to honey produced by bees that built huge hives in the clefts of rocks. Travelers harvested that honey, which energized them for their journey. Throughout this poetic prayer, Moses used word pictures to describe how, in a desert where food and water were scarce, God provided for his people.
How could what is no god make God jealous? (32:21)
God became jealous and angry because his people rejected him and worshiped lifeless images of stone and wood. The idols did not evoke such emotion from God; his own people did. See Why would God call himself Jealous? (Ex 34:14).
What did Moses mean by their Rock had sold them? (32:30)
Rock was commonly used as a picture of God (Ps 18:2). This verse uses two metaphors to show Israel completely overwhelmed by their enemies: (1) They would have no protection without their Rock. (2) They would be powerless when sold into slavery.
Why lift a hand to heaven? (32:40)
This was part of giving an oath. After the hand was raised, the oath was spoken (Ge 14:22). In ancient times, a verbal oath functioned similarly to a signed legal document today; it obligated the person to fulfill what was promised.
Why use such graphic descriptions of judgment? (32:40–42)
It is a very serious thing indeed to defy God and become his enemy. He is marvelously merciful to repentant sinners, but uncompromising in disfavor to those who hate him or seek to harm his children (Mt 18:6). Those who hate God (which is what his enemies do) will certainly not enjoy heaven, where they would be in his presence forever. So their exclusion from eternal life is simply appropriate.
What does it mean to be gathered to your people? (32:50)
This phrase is a euphemism that describes the death of a righteous person who died at an old age. It also alludes to the Hebrew view of life after death. The Hebrews anticipated reuniting with family members in a mysterious place called Sheol, the place of the dead. David spoke of this reunion when his baby died (2Sa 12:23). Later, Jesus referred to gathered patriarchs, confirming that ancient believers are indeed still alive though not on earth (Mt 22:32). See How is someone gathered to his people? (Ge 25:8).
LINK (32:51) You broke faith with me
Moses had struck the rock instead of speaking to it as God had directed (Nu 20:1–13).
Why did Moses recite this formal blessing on all the tribes of Israel? (33:1)
In this culture it was customary for a father to bless his sons before he died (Ge 27:1–29; 49:1–28). Moses could be considered a “father” to the tribes of Israel because of his role as leader.
Who were these holy ones? (33:2)
They were angels who accompanied God when he gave the law to Moses at Sinai. The New Testament echoes this description of angels at the giving of the law (Gal 3:19; Heb 2:2).
What were the Urim and Thummim? (33:8)
The Urim and Thummim belonged to Aaron and to the high priests who followed him. They were small objects kept in the high priest’s breastpiece, which was attached to the front of the ephod (Ex 28:30). With them, the high priest sought a yes or no answer from God. Using the Urim and Thummim was not divination, which was strictly forbidden (Lev 19:26). Rather, it was a method God chose for revealing his will.
In the commissioning of Joshua, the Lord told Moses that Eleazar was to use the Urim to obtain decisions for Joshua (Nu 27:21). It was possibly the Urim and Thummim that revealed Achan’s guilt in keeping the devoted things after the razing of Jericho (Jos 7:14–15). And David used them to obtain God’s direction in evading Saul (1Sa 23:9–13).
It would appear that the Urim and Thummim diminished in importance as God delivered his messages to Israel through the prophets, his specially empowered representatives. The last reference to the Urim and Thummim in Scripture is in the book of Nehemiah (Ne 7:65), which was written about 430 BC. At Pentecost, the Holy Spirit was given to believers (Ac 2:1–4). Today God makes his will known to his people through Scripture and through the leading of the Holy Spirit.
Is it okay to ignore one’s family for the sake of religious work? (33:9)
No, but that’s not what this verse is talking about. Though it seems religious work sometimes preempted the family life of the Levites, that was not necessarily the case. This poetic language commends the Levites for their commitment to God’s law. Protecting the covenant was such a high priority for them that, figuratively speaking, their commitments to their families could not compare to it. However, neglecting one’s family for the sake of religious work can mean one has the wrong balance of priorities or has misunderstood one’s legitimate responsibilities (1Ti 5:8).
Why bring Ephraim and Manasseh into Joseph’s blessing? (33:17)
Ephraim and Manasseh were the sons of Joseph (Ge 41:51–52). Each was the founder of a tribe.
What lake is this referring to? (33:23)
Most think it refers to the Sea of Galilee. Others think it could refer to the Mediterranean Sea. Still others think the word refers to the direction west.
What was so great about bathing feet in oil? (33:24)
Because people wore sandals or went barefoot at that time, it was a luxury to have one’s feet bathed and rubbed with oil. This image pictures the prosperity and prominence of Asher among the other tribes.
Why was Israel so blessed, when they were also so disobedient? (33:29)
Throughout the book of Deuteronomy, Moses emphasized that God did not give Israel his special blessing because of the people’s righteousness (9:1–6). For reasons sufficient to God himself, Israel was the nation God chose to bring his blessing to the rest of the world.
If Moses was the author of Deuteronomy, how did he record his own death? (34:1–8)
As a prophet and the greatest of all Old Testament prophets—all of whom predicted the future at times—Moses may have been inspired by God to record his death in advance. However, there is no statement in the chapter to support this suggestion. Chapter 34 may have been written by Joshua or some other Israelite inspired by God to bring Moses’ story to its earthly conclusion. Moses was the first human Bible author, but many more followed him.
Did God himself bury Moses? (34:6)
Yes. Apparently as a way of honoring Moses’ long-standing faithfulness, God personally buried Moses, probably through the ministry of angels. God was later personally involved in Elijah’s departure from earth (2Ki 2:11–12), although Elijah did not die but was taken alive into heaven. It is no accident that these two prophets were those who appeared with Jesus at the transfiguration (Mt 17:1–3) to speak of Jesus’ death (Mt 17:9–12).
Why bury Moses in a secret grave? (34:6)
Some think Moses’ grave was hidden to prevent the Israelites from making a shrine out of it. Worship of the dead may have been practiced in some Canaanite religions.
What did the Israelites do during a 30-day mourning period? (34:8)
Ancient cultures expressed grief in various ways: they would tear their clothes, put ashes or dust on their heads, wear sackcloth, sing funeral songs, screech or wail loudly, and sometimes cut or pull out their hair. The Israelites may have expressed their grief in several of these ways.
How did Moses’ touch transfer wisdom to Joshua? (34:9)
The “laying on of hands” was a highly significant act in ancient cultures, as it still is today, representing a transfer of authority and leadership. In this case, it also symbolized approval from God and the community in commissioning Joshua. Joshua didn’t receive wisdom through Moses’ touch; he received wisdom from the Lord.
Was Moses the greatest prophet? (34:10)
Yes, for two reasons: (1) He had an intimate relationship with God. While God spoke to other prophets through dreams and visions, he spoke to Moses face to face. (2) No other prophet performed miracles that matched the greatness of those performed during the exodus. Jesus alone has been found worthy of greater honor than Moses (Heb 3:3). Most think that when Moses spoke of a prophet like me (Dt 18:15–18), he was ultimately referring to the Messiah (Jn 1:20–25, 45).