05 - Deuteronomy PDF

Notes on
Deuteronomy
2 0 1 7 E d i t i o n
Dr. Thomas L. Constable
Introduction
TITLE
The title of this book in the Hebrew Bible was its first two words, 'elleh haddebarim,
which translate into English as "these are the words" (1:1). Ancient Near Eastern
suzerainty treaties began the same way.1 So the Jewish title gives a strong clue to the
literary character of Deuteronomy.
The English title comes from a Latinized form of the Septuagint (Greek) translation title.
"Deuteronomy" means "second law" in Greek. We might suppose that this title arose
from the idea that Deuteronomy records the law as Moses repeated it to the new
generation of Israelites who were preparing to enter the land, but this is not the case. It
came from a mistranslation of a phrase in 17:18. In that passage, God commanded Israel's
kings to prepare "a copy of this law" for themselves. The Septuagint translators
mistakenly rendered this phrase "this second [repeated] law." The Vulgate (Latin)
translation, influenced by the Septuagint, translated the phrase "second law" as
deuteronomium, from which "Deuteronomy" is a transliteration. The Book of
Deuteronomy is, to some extent, however, a repetition to the new generation of the Law
that God gave at Mt. Sinai. For example, about 50 percent of the "Book of the Covenant"
(Exod. 20:2323:33) is paralleled in Deuteronomy.2 Thus God overruled the translators'
error, and gave us a title for the book in English that is appropriate, in view of the
contents of the book.3
DATE AND WRITER
Moses evidently wrote this book on the plains of Moab shortly before his death, which
occurred about 1406 B.C.
The Mosaic authorship of this book is quite easy to establish. The book claims to be the
words of Moses (1:5, 9; 5:1; 27:1, 8; 29:2; 31:1, 30; 33:1, 30) and his writing (31:9, 22,
24). Other Old Testament books also assert the Mosaic authorship of Deuteronomy
(1 Kings 2:3; 8:53; 2 Kings 14:6; 18:6, 12). Jesus Christ believed that Moses wrote
1Meredith G. Kline, "Deuteronomy," in The Wycliffe Bible Commentary, p. 155.

2A. D. H. Mayes, Deuteronomy, p. 27.
3See the major commentaries on Deuteronomy for further discussion of its title.
Copyright 2017 by Thomas L. Constable

Published by Sonic Light: http://www.soniclight.com/
2 Dr. Constable's Notes on Deuteronomy 2017 Edition
Deuteronomy (Matt. 19:7-8; Mark 10:3-5; 12:19; John 5:46-47), as did the Apostle Peter
(Acts 3:22), Stephen (Acts 7:37-38), Paul (Rom. 10:19; 1 Cor. 9:9), and the author of the
Epistle to the Hebrews (Heb. 10:28).
"The authorship of no other book in the Old Testament is so explicitly

emphasized."4
There are a few passages in the book that were apparently added by a later editor: 1:1;
2:10-11, 20-23; 3:9, 11, 13b-14; 10:6-9; 34. Of course, Moses could have written these
verses too, but this would be quite unusual. When these verses were added, we can only
guess.
Some scholars have identified Deuteronomy with the "book of the law" that King Josiah
discovered as he was cleaning out the temple (2 Kings 2223). This theory goes back as
far as the early church father Jerome (A.D. 342420). The theory is impossible to prove,
but there are reasons why some scholars have made this connection.5
The form in which Moses wrote Deuteronomy is very similar to that of ancient Near
Eastern suzerainty-vassal treaties, dating before and during the Mosaic era. This
structural evidence confirms an early date of composition.6
In spite of such conclusive evidence, some scholars prefer a later date for Deuteronomy.
The critics favor a post-Mosaic but pre-seventh-century date, a seventh-century date in
King Josiah's era, or a postexilic date.7
SCOPE
Deuteronomy is similar to Leviticus, in that both books contain an almost exclusive

record of instructions and speeches. Deuteronomy is not so much a book of history, as
Genesis, Exodus, and Numbers are, as it is a book of law. In contrast to Leviticus,
however, Deuteronomy is law preached rather than law taught.
4International Standard Bible Encyclopedia, s.v. "Deuteronomy," by George L. Robinson, 2:836. See also
Daniel I. Block, "Recovering the Voice of Moses: The Genesis of Deuteronomy," Journal of the
Evangelical Theological Society 44:3 (September 2001):385-408.
5See Tremper Longman III and Raymond B. Dillard, An Introduction to the Old Testament, pp. 105-6.
6See Meredith G. Kline, Treaty of the Great King for discussion of Deuteronomy as a suzerainty-vassal
treaty; and Longman and Dillard, pp. 110-12, for discussion of the debate.
7For a survey of major studies in Deuteronomy since 1938, see Gary Collier, "The Problem of
Deuteronomy: In Search of a Perspective," Restoration Quarterly 26:4 (1983):215-33. For an excellent
defense of the conservative dating of Deuteronomy as opposed to the critical dating, especially the seventh-
century B.C. option, see Gordon Wenham, "The date of Deuteronomy: linch-pin of Old Testament
criticism," Themelios 10:3 (April 1985):15-20, and 11:1 (September 1985):15-18. For a more general
review of the criticism of Deuteronomy, see Longman and Dillard, pp. 104-9; or Edward J. Young, My
Servants the Prophets, pp. 13-20.
2017 Edition Dr. Constable's Notes on Deuteronomy 3
The scope of history covered in Deuteronomy is very brief. All the events recorded took
place on the plains of Moab, probably within a few weeks, just before Israel's entrance
into Canaan.
"According to the Index locorum of Nestle's Novum Testamentum Graece

Deuteronomy is quoted or otherwise cited at least 95 times in the New
Testament (compared to 103 for Genesis, 113 for Exodus, 35 for
Leviticus, and 20 for Numbers), making it one of the favorite Old
Testament books of Jesus and the apostles."8
CHARACTER AND THEME
"The book of Deuteronomy is the document prepared by Moses as a

witness to the dynastic covenant which the Lord gave to Israel in the
plains of Moab (cf. 31:26)."9
"The general theme of Deuteronomy can be comprehensively stated in a

single sentence: it is a call to the service of one God by an elect people
centered around one sanctuary, through obedience to the law in the land
which God has given."10
"As we shall see, God is placing before His people, in this Book of
Deuteronomy, the conditions of their occupancy of this land of Canaan.
We shall see all these conditions sum themselves up into one great word:
OBEDIENCE."11
THEOLOGY
"In line with the general correspondence of the form of a thing to its
function, it is safe to say that one cannot understand the theology of
Deuteronomy without reference to its covenant form and structure . . . It is
no exaggeration to maintain that the concept of covenant lies at the very
heart of the book and may be said to be the center of its theology.
"Covenant by its very definition demands at least three elementsthe two

contracting parties and the document that describes and outlines the
purpose, nature, and requirements of the relationship. Thus the three major
rubrics of the theology of Deuteronomy are (1) Yahweh, the Great King
8Eugene H. Merrill, "Deuteronomy, New Testament Faith, and the Christian Life," in Integrity of Heart,
Skillfulness of Hands, p. 23. See D. Eberhard Nestle, ed., Novum Testamentum Graece, 21st ed., pp. 658-
61.
9Kline, "Deuteronomy," p. 155.
10Mayes, pp. 57-58.
11William R. Newell, Studies in the Pentateuch, p. 236.
and covenant initiator; (2) Israel, the vassal and covenant recipient; and (3)
the book itself, the covenant organ, complete with the essentials of
standard treaty documents. This means, moreover, that all the revelation of
the book must be seen through the prism of covenant and not abstractly
removed from the peculiar historical and ideological context in which it
originated."12
"The theological values of Deuteronomy can hardly be exaggerated. It

stands as the wellspring of biblical historical revelation. It is a prime
source for both OT and NT theology. Whether the covenant, the holiness
of God, or the concept of the people of God is the unifying factor of OT
theology, each finds emphasis and remarkable definition in
Deuteronomy."13
IMPORTANCE
"Deuteronomy is one of the greatest books of the Old Testament. Its

significance on the domestic and personal religion of all ages has not been
surpassed by any other book in the Bible. It is quoted over eighty times in
the New Testament [closer to 95] (references occur in all but six books of
the New Testament, namely John, Colossians, 1 Thessalonians, 2 Timothy
and 1 and 2 Peter) and thus it belongs to a small group of four Old
Testaments books (Genesis, Deuteronomy, Psalms, and Isaiah) to which
the early Christians made frequent reference."14
"The book of Deuteronomy is the most important book in the Old

Testament from the standpoint of God's revelation to man."15
GENRE
Like the other books of the Pentateuch, Deuteronomy is essentially a narrative document
that was written to teach theology. There is a general alternation between narrative
(sections I, III, V, and VII) and didactic (sections II, IV, and VI) material in
Deuteronomy.16 However, there is some mixture of narrative and didactic material in
sections V and VII. Deuteronomy is essentially a story in which Moses included several
of his speeches to the new generation of Israelites.17
12Eugene H. Merrill, Deuteronomy, pp. 47-48.

13Earl S. Kalland, "Deuteronomy," in Deuteronomy-2 Samuel, vol. 3 of The Expositor's Bible Commentary,
p. 10.
14J. A. Thompson, Deuteronomy, p. 11.
15Samuel J. Schultz, Deuteronomy, p. 7.
16See the outline of the book below.
17See Appendix 1, at the end of these notes: Key verses and important commands in Moses' speeches.
NARRATIVE MATERIAL MOSES' SPEECHES REFERENCES

Explanation of the setting 1:1-5
A review of God's faithfulness 1:64:40
Historical interlude 4:41-49
An exposition of the Law 5:126:19
Charges to keep the commandments 27:1-8 and 9-
10
Instructions for renewing the 27:1128:68
covenant in the land
Explanation of the setting 29:1
An exhortation to obedience 29:230:20
Introduction of what follows 31:1
A call to be courageous 31:2-8
Historical interlude 31:9
A charge to the priests to re-read the 31:10-13
Law publicly every seven years
God's instructions to Moses in 31:14-22
view of his imminent death
A charge to Joshua to be courageous 31:23
A charge to the Levites to preserve 31:26-29
the Law in the ark
The song of Moses 32:1-43
A charge to the Israelites to heed the 32:46-47
Law
God's instruction to Moses to 32:48-52
view the Promised Land
The blessing of the tribes 33:2-29
Moses views the land and dies 34:1-8
Joshua assumes leadership and 34:9-12
Moses' epitaph
One can also divide the revelation, in this book, according to the general arrangement of
the typical form of a suzerain-vassal treaty, that was common in the ancient Near East.18
I. Preamble: Covenant mediator 1:1-5
II. Historical prologue: Covenant history 1:64:49
III. Stipulations: Covenant life chs. 526
A. The Great Commandment chs. 511
B. Ancillary commandments chs. 1226
IV. Sanctions: Covenant ratification chs. 2730
V. Dynastic disposition: Covenant continuity chs. 3134
OUTLINE
I. Introduction: the covenant setting 1:1-5
II. Moses' first major address: a review of God's faithfulness 1:64:40
A. God's past dealings with Israel 1:63:29
1. God's guidance from Sinai to Kadesh 1:6-46
2. The march from Kadesh to the Amorite frontier 2:1-23
3. The conquest of the kingdom of Sihon 2:24-37
4. The conquest of the kingdom of Og 3:1-11
5. A review of the distribution of the conquered land 3:12-20
6. Moses' anticipation of future blessing 3:21-29
B. An exhortation to observe the law faithfully 4:1-40
1. The appeal to hearken and obey 4:1-8
2. God's appearance at Mt. Horeb 4:9-14
3. The prohibition of idolatry 4:15-24
4. The consequences of idolatry 4:25-31
5. The uniqueness of Yahweh and Israel 4:32-40
III. Historical interlude: preparation for the covenant text 4:41-49
A. The appointment of cities of refuge in Transjordan 4:41-43
B. Introduction to the second address 4:44-49
IV. Moses' second major address: an exposition of the law chs. 526
A. The essence of the law and its fulfillment chs. 511
1. Exposition of the Decalogue and its promulgation ch. 5
2. Exhortation to love Yahweh ch. 6
3. Examples of the application of the principles chs. 711
B. An exposition of selected covenant laws chs. 1225
1. Laws arising from the first commandment 12:1-31
2. Laws arising from the second commandment 12:3213:18
3. Laws arising from the third commandment 14:1-21

4. Laws arising from the fourth commandment 14:2216:17

5. Laws arising from the fifth commandment 16:1818:22
6. Laws arising from the sixth commandment 19:122:8
7. Laws arising from the seventh commandment 22:923:18
8. Laws arising from the eighth commandment 23:1924:7
9. Laws arising from the ninth commandment 24:825:4
10. Laws arising from the tenth commandment 25:5-19
C. Covenant celebration, confirmation, and conclusion ch. 26
1. Laws of covenant celebration and confirmation 26:1-15
2. Summary exhortation 26:16-19
V. Preparations for renewing the covenant 27:1-29:1
A. The ceremony at Shechem 27:1-13
B. The curses that follow disobedience to specific stipulations 27:14-26
C. The blessings that follow obedience 28:1-14
D. The curses that follow disobedience to general stipulations 28:15-68
E. Narrative interlude 29:1
VI. Moses' third major address: an exhortation to obedience 29:230:20
A. An appeal for faithfulness 29:2-29
1. Historical review 29:2-8
2. The purpose of the assembly 29:9-15
3. The consequences of disobedience 29:16-29
B. A call to decision ch. 30
1. The possibility of restoration 30:1-10
2. The importance of obedience 30:11-20
VII. Moses' last acts chs. 3134
A. The duties of Israel's future leaders 31:1-29
1. The presentation of Joshua 31:1-8
2. The seventh year covenant renewal ceremony 31:9-13
3. The commissioning of Joshua 31:14-23
4. The preservation of God's words 31:24-29
B. The Song of Moses 31:3032:44
1. The introduction to the song 31:30
2. The song itself 32:1-43
3. The conclusion to the song 32:44
C. Narrative interlude 32:45-52
1. Moses' exhortation to obedience 32:45-47
2. The announcement of Moses' death 32:48-52
D. Moses' blessing of the tribes ch. 33
E. Moses' death and burial: narrative epilogue ch. 34
A simpler outline follows:19
I. Looking backward chs. 111

A. Review of the way since Sinai chs. 13
B. Review of the law from Sinai chs. 411
II. Looking forward chs. 1234
A. Final rules and warnings to Israel before entering the earthly inheritance
chs. 1230
B. Final words and actions of Moses before entering the heavenly inheritance
chs. 3134
G. Campbell Morgan believed that Deuteronomy contains six discourses:20
Retrospective: 1:64:40, and 5:127:10

Introspective: 27:1128:68, and 29:130:20
Prospective: 31:132:52, and 33:2-29
MESSAGE
Deuteronomy is not simply a "recapitulation" of things previously revealed in Exodus,
Leviticus, and Numbers. It is a selective digest of matters most important to the average
Israelite in his or her relationship with God. Moses spoke as an aged father to his
children. These are the parting words of the man who communed with God "face to face"
(i.e., without a mediator). His words in Deuteronomy spring from a personal and intimate
knowledge of God that had matured over 120 years.
One of the striking features of this book is the frequent references to "love" that recur
throughout it. God's love for the patriarchs, and later the whole nation of Israel, is
obvious in the previous four books of the Pentateuch, but Moses never articulated it
directly. In Deuteronomy, for the first time, Moses revealed that it was God's love for
Israel that motivated Him to deal with the Israelites as He had. One of the great
revelations of this book is the motivation of God: God's love for people moved Him to
bless. Moses referred to God's love for people as the motivation of His government in
three of the book's major sections.
The explanation of God's love constitutes the climax of Moses' first address to the people
(1:64:40), in which he reviewed God's faithfulness to the Israelites. It was because God
loved them that He had treated them as He had (4:32-40, esp. v. 37).
In the second address, which is an exposition of the Mosaic Law (chs. 526), Moses
explained that God's love motivated His laws (7:7-11; 10:12-22, esp. v. 15; 15:16; 23:5;
et al.).
19J. Sidlow Baxter, "The Book of Deuteronomy," in Explore the Book, 1:212.
20G. Campbell Morgan, The Unfolding Message of the Bible, pp. 72-73.
In the conclusion of the book, which records Moses' blessing of the nation (ch. 33), he
again reminded the people of God's love for them (33:2-5, esp. v. 3a).
Not only does Deuteronomy reveal that God's love is what motivates Him to govern His
people as He does. It also emphasizes that man's love for God should be what motivates
us to obey God (cf. 1 John 4:19). This theme too recurs throughout the book.
In Moses' review of the law (chs. 526), he called on the Israelites to love God (5:9-10;
6:4-5; 7:9; 10:12-13; 11:1, 13-14, 22-23; 13:1-13, esp. vv. 1-3; 19:8-9). The Israelites'
obedience to God's laws expressed their love for God. Love is the most proper and
adequate motivation for obedience and service.
We hear this theme again in Moses' third address (chs. 2930), in which Moses exhorted
the new generation of Israelites to obey their covenant, the Mosaic Covenant (30:6, 15-
20).
The message of the book, then, is: God's love for people motivates Him to bless us, and
our love for God should motivate us to obey Him.
This emphasis on love appears even more striking, in comparison with other ancient Near
Eastern suzerain-vassal treaties. Deuteronomy is not only a collection of Moses' sermons.
It is also a covenant renewal document.
"When a Hittite king [for example] renewed a treaty with a vassal state
usually after a change of monarchhe would bring the stipulations up to
date, and this may explain some of the changes in the specific laws found
in chapters 1226."21
The ancient Near Eastern kings clearly delineated the rights of the ruler and the
responsibilities of the subjects in these documents. However, the motivation was self-
interest, not love. Concern for others was present in some cases, but self-interest
predominated.
Since Moses set Deuteronomy in the form of a suzerain-vassal treaty, we can learn much
about how he viewed Israel's relationship to God.
"Both the literary shape of Deuteronomy and its underlying central

concept provide an important clue to the basic theology of the book.
Yahweh, the God of Israel, appears in a strong covenantal setting. He is
the great King, the Lord of the covenant. From this central concept Israel's
finest theological ideas derived."22
These "ideas" include the fact that Yahweh is both the "Lord of the covenant" and the
"Lord of history."
21Herbert M. Wolf, An Introduction to the Old Testament Pentateuch, p. 213.

22Thompson, p. 68.
Obedience to God and His covenant brings blessing, whereas disobedience incurs curses.
Israel was "the people of the covenant." The people were to worship their Lord, by loving
Him with their hearts, and remembering Him and His acts with their minds.
There are perhaps four basic implications of this revelation, and these correspond to four
major sections of the book:
First, it is important to remember God's past faithfulness in order to help one to

appreciate His love (1:64:40). God commanded the Israelites to "remember."
Forgetfulness was a sin that would lead them to ingratitude and ultimately to apostasy. To
forget was to rebel against God. Remembering the past would remind the people of God's
love for them, and would rekindle their love for Him. Love, as well as trust, rests on
confidence. We can love God only when we have confidence in Him. Reading Scripture,
attending church, and participating in the Lord's Supperall help us to remember God's
faithfulness and His love for us.
Second, God's laws are an expression of His love (chs. 526). Because man is a sinner,
he needs divine laws. God's provision of these laws is an expression of His love for
humankind. The specific laws in the Mosaic Code expressed God's love, because God
intended them to result in Israel's blessing and welfare. Often we think laws are
undesirable because they curb our freedom. But God curbs our freedom in order to keep
us from evil, not to keep us from good. Some children do not realize that their parents'
prohibitions are mostly for their welfare. Not to see this is an immature view of reality.
The lines down the middle of our highways curb our freedom so we will not drive all
over the road, but they are there to keep us safe. Unfortunately, many people, including
Christians, think that God's laws are there to keep us miserable, but really they are there
to keep us safe.
Third, only love for God will adequately motivate a person to be obedient to God's laws
(chs. 2728). The laws in Israel were so comprehensive that the only motive strong
enough to produce consistent obedience was love. Moses urged the Israelites to cultivate
their love for God as they prepared to renew the covenant. Self-confidence had failed
their fathers, and it would fail them too. Obedience to God can be a joyful or a bitter
experience, depending on one's motivation. When we know God we love Him, and when
we love God we will want to obey Him. Bible study should always be a means to an end,
never an end in itself (2 Tim. 3:16). We should focus on getting to know God better, and
when we do, we will find it easier to love God and to obey Him.
Fourth, obedience to God demonstrates love for Him (chs. 2930). While it is possible
to obey God with lesser motives, it is impossible to be consistently obedient without love
for God. Consistent obedience is not the same as sinless perfection. The measure of one's
love for God is the measure of a person's obedience to the revealed will of God (1 John
5:3). The degree of our commitment to do the will of God is the true measure of our love
for God. The real test of our love for God is what we do more than how we feel.23
23Adapted from G. Campbell Morgan, Living Messages of the Books of the Bible, 1:1:83-97.
Exposition
I. INTRODUCTION: THE COVENANT SETTING 1:1-5
This brief section places the events that follow in their geographical and chronological
setting. It introduces the occasion for the covenant, the parties involved, and other
information necessary to identify the document and the peculiarities of its composition.
"The time was the last month of the fortieth year after the Exodus (v. 3a),
when the men of war of that generation had all perished (2:16), the
conquest of Trans-Jordan was accomplished (v. 4; 2:24ff.), and the time of
Moses' death was at hand. It was especially this last circumstance that
occasioned the renewal of the covenant. God secured the continuity of the
mediatorial dynasty by requiring of Israel a pledge of obedience to his new
appointee, Joshua (cf. 31:3; 34:9), and a new vow of consecration to
himself."24
"The preamble thus forms a bridge between the original covenant and its
renewal to the new generation."25
Deuteronomy opens and closes with references to "Moses" and "to all Israel" (v. 1;
34:12). These references bracket the entire book, and show that all of its contents
describe Moses' interaction with the entire nation at the end of their journey from Egypt.
The "Arabah" (v. 1) is the depression that runs from north of the Sea of Chinnereth
(Galilee) all the way to the Red Sea (Gulf of Aqabah). Israel's location in this plain was
just northeast of the point at which the Jordan River empties into the Dead Sea, directly
east of Jericho.
The reference to the duration of a normal journey from Horeb (the range of mountains in
which Mt. Sinai stood) to Kadesh-Barnea as being "11 days" (v. 2), or about 150 miles, is
not just historical. This was the part of Israel's journey that took her from the place God
gave His covenant to the border of the Promised Land. From there, the Israelites could
have, and should have, entered Canaan. This reference points out a contrast between the
short distance and the long time it took Israel to make the tripdue to her unbelief. It
took Israel 40 years to travel from Egypt to the plains of Moab ("in the fortieth year, on
the first day of the eleventh month"; v. 3). This is the only exact date that Moses specified
in Deuteronomy. The spiritual failure at the root of this lengthened sojourn provided the
reason for much of what Moses said and did, that follows in Deuteronomy.
The name "Yahweh" appears for the first time in verse 3, in Deuteronomy, and it occurs
more than 220 times. This name is most expressive of God's covenant role with Israel. Its
frequent appearance helps the reader remember that Deuteronomy presents God in His
role as sovereign suzerain and covenant-keeper. In contrast, the name "Elohim" occurs
only 38 times in this book.
24Kline, "Deuteronomy," pp. 156-57.

25Merrill, "A Theology of the Pentateuch," in A Biblical Theology of the Old Testament, p. 74.
Moses probably referred to God's defeat of Sihon and Og here (v. 4), in order to give the
Israelites hope, as well as to date his words more specifically.
The nature of Deuteronomy, as a whole, is that it is an "exposition" (explanation) of all

that God had commanded (v. 5; cf. v. 3). The Hebrew word translated "expound" (be'er)
means to make something absolutely clear or plain (cf. 27:8). We might say that
Deuteronomy is a commentary on earlier passages in the Pentateuch. Moses' second
address (chs. 526) particularly concentrated on this exposition.
The English term "law" has negative connotations, but the Hebrew torah (lit.
"instruction"), used here (v. 5), is positive. The Torah is more instruction than
prohibition. Here the whole of Deuteronomy is in view.
"What the man and woman lost in the Garden is now restored to them in
the Torah, namely, God's plan for their good."26
Four superscriptions signal the beginnings of Moses' speeches in Deuteronomy (1:1-5;

4:44-49; 29:1; 33:1).
II. MOSES' FIRST MAJOR ADDRESS: A REVIEW OF GOD'S FAITHFULNESS

1:64:40
Moses delivered three major addresses in Deuteronomy: first, a review of God's past
faithfulness (1:64:40), second, an exposition of Israel's present responsibility (chs. 5
26), and third, an exhortation to future obedience (chs. 2930). Moses gave these
addresses so the new generation of Israelites would not repeat the sins of their fathers.
There are other, shorter speeches, plus some narrative material, but these are the major
addresses. Similarly, Matthew structured his Gospel around five discourses of Jesus.
". . . an explicit literary structure to the book is expressed in the sermons

or speeches of Moses; a substructure is discernible in the covenantal
character of the book; and a theological structure is revealed in its theme
of the exclusive worship of the Lord as found in the Ten Commandments,
particularly in the First Commandment and its positive expression in the
Shema (Deut. 6:4-5)."27
The writer set forth God's acts for Israel as the basis on which he appealed to the new
generation of Israelites to renew the Mosaic Covenant with Him.
". . . it is not an overstatement to propose that covenant is the theological

center of Deuteronomy. . . .
26John H. Sailhamer, The Pentateuch as Narrative, p. 424.

27Patrick D. Miller, Deuteronomy, p. 10.
". . . any attempt to deal with Deuteronomy theologically must do so with

complete and appropriate attention to its form and its dominant covenant
theme. This means that God's revelation of Himself and of other matters
must be understood within a covenant context because it is His purpose in
the document to represent Himself in a particularized roleSovereign,
Redeemer, covenant-maker, and benefactor."28
"The preamble in the international suzerainty treaties was followed by a

historical survey of the relationship of lord and vassal. It was written in an
I-thou style, and it sought to establish the historical justification for the
lord's continuing reign. Benefits allegedly conferred upon the vassal by the
lord were cited, with a view to grounding the vassal's allegiance in a sense
of gratitude complementary to the sense of fear which the preamble's awe-
inspiring identification of the suzerain was calculated to produce. When
treaties were renewed, the historical prologue was brought up to date. All
these formal features characterize Deut 1:64:49."29
Moses pointed out Israel's unfaithfulness in order to emphasize God's faithfulness.
A. GOD'S PAST DEALINGS WITH ISRAEL 1:63:29
Moses began this first "sermon" by reviewing God's faithfulness to Israel. God had been
faithful in bringing the nation from Sinai to her present location, and by giving her
victory over her Transjordanian enemies. He also reminded the people of the future
blessings that she could anticipate.
Some expositors believe that God's faithfulness is the central message of this book of the
Bible (cf. 1 Cor. 1:8-9).30
1. God's guidance from Sinai to Kadesh 1:6-46
Moses began his recital of Israel's history at Horeb (Sinai), because this was where
Yahweh adopted the nation by making the Mosaic Covenant with her. The trip from
Egypt to Sinai was only a preparation for the giving of the covenant. God did not
consider Israel's responsibility to Him, before the giving of the Covenant, as great as it
was after He gave it. Knowledge of God's will increases responsibility to do God's will.
The Mosaic Covenant is central in Deuteronomy.
"The importance of history has two focal points: (a) there is the covenant
tradition of promise, from Abraham to Moses; (b) there is the experience
of God in history working out in deed the content of the promise. Thus, for
the renewal of the covenant described in Deuteronomy, the prologue
28Merrill,"A Theology . . .," p. 62. See also idem, "Deuteronomy," in The Old Testament Explorer, p. 131-
32.
30E.g., Baxter, 1:212.
recalls not only the covenant's history, but also the ability of the Lord of
the covenant to fulfill his promise. What God had done in the past, he
could continue to do in the future. There is thus a presentation of a faithful
God, whose demand was for a faithful people."31
Moses reflected on the past, mainly as Israel's history stands as revealed in the earlier
books of the Pentateuch. He did not assume the reader's knowledge of Israel's history that
is independent of the biblical account, nor did he recount events previously unrecorded.
Occasionally, though, in Deuteronomy, he supplemented what he had written earlier with
other explanatory material. This indicates that Moses assumed that those who read
Deuteronomy would have prior knowledge of his preceding four books. He did not just
write Deuteronomy for the generation of Israelites about to enter the Promised Land, but
for later generations as well, including our generation.
1:6-18 Moses called Mt. Sinai "Horeb" almost exclusively in this book, ". . . in
keeping with the rhetorical style of the book."32 The events in this section
of verses took place before Israel left Horeb. The references to "the river
Euphrates" (v. 7) and "the stars of heaven for multitude" (v. 10) hark back
to God's promises to Abraham.
"Virtually all of Palestine and Syria are included in these

terms [in v. 7], an area larger than Israel ever possessed in
fact, even during the reigns of David and Solomon."33
"The Lord's gift of Canaan to Israel (v. 8) and his command

to them to enter and to possess the land began here and was
reiterated and emphasized repeatedly in the speeches of
Moses recorded in Deuteronomy. They are cardinal
elements of the teaching of the book and show that, as Baly
has said, 'Palestine was, in fact, the Chosen Land for the
Chosen People; not, it should be noticed, chosen by them,
but chosen for them' (p. 303)."34
"Abraham was told (Gen. 15:5, 6) to look to the stars, and

though they appear innumerable, yet those seen by the
naked eye amount, in reality, to no more than 3010 in both
hemispheres. The Israelites already far exceeded that
number, being at the last census above 600,000."35
31Peter C. Craigie, The Book of Deuteronomy, p. 94.

32C. F. Keil and Franz Delitzsch, Biblical Commentary on the Old Testament: Pentateuch, 3:284.
33Craigie, p. 95.
34Kalland, p. 22. The quotation is from Dennis Baly, The Geography of the Bible.
35Robert Jamieson, A. R. Fausset, and David Brown, Commentary Practical and Explanatory on the Whole
Bible, p. 141.
God had already "multiplied" the Israelites ("you are this day like the stars
of heaven in number," v. 10), and He was ready to give them the land.
However, the "strife" (v. 12) of the people would prove to be their
undoing. So God appointed "judges" (v. 16) to help Moses carry the
burden of legal decisions that resulted from the giving of the Law. It was
very important, therefore, that these men judge fairly (v. 17).
"The ear of the learner is necessary to the tongue of the

learned."36
Note the statements of Yahweh's sovereign prerogative in verses 5, 7, 9,

and 19.
1:19-46 These verses deal with Israel's failure at "Kadesh-barnea," its causes, and
its consequences.
"The remembrance of our dangers should make us thankful

for our deliverances."37
The Hebrew word translated "take possession" (v. 21), referring to the
Promised Land, occurs over 50 times in Deuteronomy. God's great desire
for His people had been that they possess what He had promised them.
Unfortunately, the older generation would not "take" the land because of
fearful unbelief.
"It has well been said that faith is not believing in spite of
evidencethat's superstitionbut obeying in spite of
circumstances and consequences."38
The sending of the spies was the people's idea (v. 22; cf. Num. 13:1-3).
Moses agreed to it, as did the Lord, because it was not wrong in itself. It
had the potential of being helpful to the Israelites. At any rate, God had
not commanded this strategy. He knew that the sight of the threatening
people and fortified cities (v. 28) would discourage them.
The people's sin in failing to enter the land was not simply their
underestimating of God's power. They could have blamed themselves for
their weak faith. Instead, they blamed God and imputed to Him the worst
of motives in His actions toward them. God really loved them, but they
claimed that He hated them (v. 27). In covenant terminology, to "love"
means to "choose," and to "hate" means to "reject" (cf. Gen. 25:23; Mal.
1:2-3; Rom. 9:10-13).39 The Israelites doubted God's goodness, denied His
word, and disobeyed His will (cf. Gen. 3).
36Matthew Henry, Commentary on the Whole Bible, p. 178.

37Ibid.
38Warren W. Wiersbe, The Bible Exposition Commentary/Pentateuch, p. 375.
39Merrill, Deuteronomy, p. 77; Leon Morris, The Epistle to the Romans, pp. 388-89.
"The most subtle danger for Israel was the possibility that
they might doubt the gracious guidance of God and His
willingness to fulfill His promises. It was to become the
besetting sin of Israel that they doubted the active and
providential sovereignty of Yahweh in every crisis."40
God's people still face the temptation to judge God's motives on the basis
of circumstances. We may sometimes wonder if He "hates" us when we
experience sickness, shortages, and other sufferings.
"Such familial language was common in ancient Near
Eastern treaty texts where the maker of the covenant would
be 'father' and the receiver 'son.'"41
The Book of Deuteronomy reveals the wrath of God (v. 34) as well as His
love.
The account of Moses' sin (v. 37), which happened long after the Mt. Sinai
theophany, is out of chronological order. Moses' purpose in this narrative
was not to relate Israel's experiences in sequence, but to emphasize
spiritual lessons. He was exhorting the Israelites to action more than
teaching them history.
"Moses . . . looked behind his own failure and referred to
the cause of his action, which was the people's criticism of
the Lord's provision of food."42
God's provision of a new leader who would take the nation into the land
followed Moses' failure ("Joshua the son of Nun . . . shall enter there";
v. 38). The point is that God provided for the Israelites even when they
failed. Moses did not try to hide his own guilt.
Moses connected entering the Promised Land with the story of Adam and
Eve in the Garden of Eden. The new generation of Israelites was in a
position similar to the one in which their original parents found
themselves. They were innocent, having "no knowledge of good or evil,"
and so had to depend on God to "give it to them" as a gracious Father
(v. 39; cf. 32:6). The instruction (Torah) that Moses gave the people was
the means that God would use to provide for their good (cf. 30:15-16).
The former generation tried to salvage an opportunity lost at Kadesh
through unbelief ("we will indeed go up and fight"; v. 41). This is not
always possible, and it was not in this instance.43
40Thompson, p. 88.
41Merrill,Deuteronomy, p. 79. Cf. D. J. McCarthy, "Notes on the Love of God in Deuteronomy and the
Father-Son Relationship between Yahweh and Israel," Catholic Biblical Quarterly 27 (1965):144-47.
42Kalland, pp. 27-28.
43See Sailhamer, pp. 428-30, for four different ways of explaining the unclear sequence of events during
the 38 years of wandering in the wilderness.
". . . chapter 1 sets up what Deuteronomy is about. It will echo and

anticipate disobedience and unwillingness to live by promise and
instruction. Further, the chapter gives us clues about the purpose and
context of Deuteronomy. It is a word of instruction about how to live in
the land, addressed to a people whose history reflects persistent
faithlessness and disobedience . . ."44
God's faithfulness stands out in this chapter (cf. vv. 25, 29-31, 33, and 36). Moses
stressed this to assure the people that their future success was certain because of God's
faithfulness, not theirs (cf. 2 Cor. 3:16:10).
2. The march from Kadesh to the Amorite frontier 2:1-23
Following Israel's second departure from Kadesh (Num. 20), the nation set out for "the
wilderness" (v. 1). This was probably the "wilderness of Moab" to the east of the Dead
Sea. They traveled by "the way to the Red Sea" (v. 1). This probably refers to the caravan
route that ran from several miles south of the Dead Sea to Elath. Elath stood at the
northern tip of the Gulf of Aqabah. Then they "circled" around to the mountains of the
Seir range southeast of the Arabah (v. 1).
When Israel lay camped

at Kadesh, Moses had
H i g h wa y
asked permission from
Way of the Wilderness

the Edomites to pass
Arabah NEGEV
through their land on the Road EDOM
"Arabah road" (v. 8). Kadesh*
ARABAH
King's
This route ran east from
Kadesh to the King's Way of the
Highway, the main Red Sea
EGYPT
north-south road east of *Elath
the Seir mountains (cf.
Gulf
Num. 20:14-21). The of
Edomites denied Moses' Aqabah
request. Apparently later,
when Israel was moving
north toward Edom from
Elath, God told Moses Red Sea
that they would pass
through Edom (vv. 4-6). They did this through "the way of the wilderness of Moab" (v.
8), a secondary route east of and roughly parallel to the King's Highway. We may assume
that the Israelites did buy food and water from the Edomites at this later time (v. 6).
44Miller, p. 36.
Verse seven is a testimony to God's care for His people during their wilderness
wanderings. The sites of "Elath" and "Ezion-geber" (v. 8) seem to have been very close
together.
". . . the main settlement was the oasis of Aqabah, at the northeast corner
of the gulf, and . . . both names, Elath and Ezion-geber, referred to this
place, perhaps to two parts of the oasis."45
God's care of "Moab" (v. 9) and "Ammon" (v. 19), as well as Edom ("Mt. Seir," v. 5), is
traceable to the source of these nations in Abraham's family. They were partakers in the
benefits of the Abrahamic Covenant. Note that God gave these nations their lands. The
thrice repeated phrase, "I have given" (vv. 5, 9, 19), indicates Yahweh's sovereign
prerogative to assign His land to whomever He chose.
A later editor, under divine inspiration, may have added the parenthetic sections (vv. 10-
12, 20-23) to Moses' narrativeafter Israel had settled in the land. They refer to events
that happened after Israel crossed the Jordan
(vv. 12, 23). M t. H ermon
^
"Rephaim [v. 11]: not an ethnic term, but
a general designation for legendary pre-
BASH AN
Israelite inhabitants of Palestine. These
legendary heroes were apparently known
by different names in different areas:
Yarm uk R .
Emim in Moab (see also Gen. 14:5), *
Edrei
Anakim in Judah (Num. 13:33; Jg. 1:20), Jordan River
and Zamzummin in Ammon (see GILEAD
v. 20)."46
Jabbok R .
Eugene Peterson paraphrased these names as
follows: "Emim" are "Emites (Monsters)" [v. *
Jazer
10]; "Rephaim" are "Rephaites (Ghosts)" [v. Jericho AM M ON
Plains of M oab *
11]; and "Zamzummin" are "Zamzummites *H eshbon
(Barbarians)" [v. 20].47 Pisgah
M ts.
"The Hurrians are referred to frequently A rnon R .
in the Old Testament as the Horites [vv.

12, 22] . . ."48 M O AB
Verse 14 is a flashback. The crossing of the A

R Zered R .
Zered was a benchmark event for the Israelites. A
B ED O M
It signaled the end of the wilderness wanderings, A
H
45Dennis Baly, "Elath, Ezion-geber, and the Red Sea," Biblical Illustrator 9:3 (Spring 1983):69.
46Mayes, p. 137.
47Eugene H. Peterson, The Message, p. 226.
48Peter Craigie, Ugarit and the Old Testament, p. 80.
as the crossing of the Red Sea had marked the end of Egyptian bondage. The crossing of
the Jordan River would mark the beginning of a new era in the Promised Land.
"The reference to the demise of all the fighting men accomplishes at least
two purposes: (1) it brings that whole era of desert sojourning to an end,
and (2) it emphasizes more than ever that the impending victories of Israel
in both the Transjordan and Canaan must be attributed not to Israel but to
the Lord alone. With the heart of military capacity gone, there can be no
doubt that victory is achievable only as he, the Warrior of Israel, leads
them to triumph in holy war."49
"We can be sure that the will of God will never lead us where the grace of
God cannot keep us or the power of God enable us to glorify the Lord."50
The "Caphtorim" (v. 23) were part of the "sea people," who had invaded Canaan from the
northwest and settled in the southwest portion of that land. The Caphtorim migrated from
Caphtor (Crete), as a result of the invasion of their northern Mediterranean homelands by
the Dorians (Greeks). The Caphtorim also became known as the "Philistines." The whole
land of Canaan became known as "Palestine," meaning "land of the Philistines." The
Roman Emperor Hadrian (A.D. 117138) gave it this name.
3. The conquest of the kingdom of Sihon 2:24-37
This narrative closely parallels the one in Numbers 21:21-32. In this account, Moses
emphasized for the people God's faithfulness to them. Note especially verses 25, 29, 30,
31, 33, and 36.
"'All the nations under heaven' (v. 25) is an idiomatic hyperbole signifying
all the nations in the vicinity; that is, at least from horizon to horizon
(under heaven)."51
"The process of Sihon's fall was much the same as that of the fall of . . .
the Pharaoh of the Exodus. Each was approached with a request to favor
the Israelites (vv. 26-29), which he refused, because 'the Lord . . .
hardened his spirit' (v. 30). Each made a hostile advance against Israel
(v. 32) and suffered defeat, as the Lord fought for His people (vv. 31,
33ff.)."52
". . . because God willed that Sihon be destroyed, He prepared his ruin
through obstinacy of heart."53
49Merrill,Deuteronomy, p. 95.
50Wiersbe, p. 458.
51Kalland, p. 32.
53John Calvin, Institutes of the Christian Religion, 2:4:3.
As God had promised His people, "No city was too high" for them (v. 36). Moses gave
God all the credit for this victory.
"Apart from the Lord's intention to provide a home and land for God's
people, there are two criteria for the destruction of inhabitants of the land:
(1) those who oppose God's purpose and promise to Israelthat is, Sihon
and Og; and (2) those who seem to pose in a special way the problem of
religious contamination and syncretismthat is, the Canaanites and
Amorites."54
". . . the divine hardening described here [v. 30] was part of Yahweh's
sovereign judgment on a morally corrupt culture."55
4. The conquest of the kingdom of Og 3:1-11
This record is also very similar to the previous account of this conquest in Numbers
21:33-35, though Moses provided more information here. Moses interpreted Israel's
history to emphasize God's faithfulness. The land of "Bashan" was a fertile, heavily
forested plateau famous for its oaks (Isa. 2:13) and livestock (32:14; Amos 4:1). The
region of "Argob" (v. 4) may be another name for "Bashan," or a part of Bashan.56 The
Rephaites lived there ("Rephaim"; v. 13). The spies had feared the giants and walled
cities of Canaan. Nevertheless, in this campaign, God delivered to His people "60"
heavily fortified "cities," besides "many" other rural ("unwalled") "towns"plus at least
one real giant, "Og," the last of the Rephaite giants.
Moses probably recorded the size of Og's "king sized" bed ("nine cubits," or 13 and a half
feet, v. 11) in order to document the fact that God gave the Israelites victory even over
the giants, whom they had so greatly feared. Some writers have argued that the Hebrew
word 'eres means "sarcophagus" rather than "bed."57 Most translators disagree. His bed,
or "bedstead," probably contained "iron" decorations, since at this time iron was a
precious metal.58 Alternatively, "iron" may refer to black basalt.59
5. A review of the distribution of the conquered land 3:12-20
The division of the land of these "two Amorite kings," between two and one-half Israelite
tribes ("the Reubenites," "Gadites," and the "half-tribe of Manasseh"; cf. Num. 32),
further fulfilled God's promise to give the land to His people. This extensive portion of
real estate was part of the land God had promised to Abraham.
54Miller,p. 40.
55Robert B. Chisholm Jr., "Divine Hardening in the Old Testament," Bibliotheca Sacra 153:612 (October-
December 1996):430.
56Mayes, p. 143.
57Craigie, The Book . . ., p. 120; Mayes, p. 144; Timothy R. Ashley, The Book of Numbers, p. 430; and Jack
S. Deere, "Deuteronomy," in The Bible Knowledge Commentary: Old Testament, p. 267.
58See Alan R. Millard, "King Og's Iron Bed: Fact or Fancy?" Bible Review 6:2 (April 1990):20.
59Mayes, p. 144.
The "Geshurites" and the "Maacathites" (v. 14) occupied two Aramean states, located
immediately north of Bashan.60 The name "Dead Sea," as the newer name for the "Salt
Sea" (v. 17), does not occur in the Old Testament, but derives, at the earliest, from the
first or second century A.D.61
Moses' earlier description of this conquest stressed Israel's role in taking this land (Num.
32), but in this one he stressed that it was God who gave it to them (v. 20).
6. Moses' anticipation of future blessing 3:21-29
Moses encouraged Joshua, his successor, to take courage on the basis of all that God had
done for Israel thus far, especially in defeating Sihon and Og ("Do not fear them"; vv. 21-
22). A better translation of verse 22 is ". . . for Yahweh [the covenant-keeping God] your
Elohim [strong One], He [emphatic] is the one fighting for you." Israel's future success
was certain, only because of Israel's God, not because of Israel's strength or wisdom.
Moses was so eager to "see" the Promised Land, that he requested special permission to
enter iteven if for just a brief visit ("I also pleaded with the LORD"; vv. 23-25). Because
of his sin (impatient disobedience/insubordination), which the people provoked by their
incessant complaining, but which Moses did not shirk responsibility for, God did not
permit this ("Enough! Speak to Me no more of this matter"; v. 26). God did, however,
allow Moses to view the land from a good vantage point ("the top of Pisgah [Mt. Nebo]";
v. 27; cf. 34:1-3).
"It's when we forget our high calling that we descend into low living."62
"Though we repent of our sin, we will have to take the consequences of it

in this life whether we like it or not."63
"In this section we also have one of Moses' prayers (vv. 23-29). These
prayers contribute to a profile of Moses as a type or model figure that is
anticipatory of later figures in the biblical tradition. The primary
components of this profile show Moses as a suffering servant [here],
teacher (see discussion of 5:22-33), intercessor (see ch. 9), and prophet
(see 18:9-22)."64
God charged Moses with encouraging Joshua further ("charge Joshua and encourage him
and strengthen him"; v. 28). It is much easier to live by sight (human or carnal power)
than by faith in God's promises (godly or spiritual power).
60Ibid., p. 146.
61Ibid.
62Wiersbe, p. 379.
63J.
Vernon McGee, Thru the Bible with J. Vernon McGee, 1:542.
64Miller, pp. 42-43.
B. AN EXHORTATION TO OBSERVE THE LAW FAITHFULLY 4:1-40
Moses turned in his address, in this chapter, from contemplating the past to an
exhortation for the future. This section is the climax of his first speech.
"The parallel between the literary structure of this chapter and that of the
Near Eastern treaty is noteworthy. The author of the treaty is named (1, 2,
5, 10), reference is made to the preceding historical acts, the treaty
stipulations are mentioned, the appeal is made for Israel to obey, the treaty
sanctions, blessing and cursing, are referred to, witnesses are mentioned
(26), and the obligation to transmit the knowledge of the treaty to the next
generation is stated (10). While these elements in the Near Eastern treaty
are not set out in a rigid legal form, but are woven into a speech without
regard for strict formality, they can be clearly discerned."65
"Moses stresses the uniqueness of God's revelation to them and their

responsibility."66
"He [Moses] would not enter the land and guide the people in God's Law,
so he now gives them his explanation of the Law to use in his absence. His
central purpose in this section is to draw out the chief ideas of the Sinai
narratives, Exodus 1933."67
These chief ideas are: the Torah as wisdom (vv. 1-14), warning against idolatry (vv. 15-
24), the possibility of exile (vv. 25-31), and God's presence with Israel (vv. 32-40).
1. The appeal to hearken and obey 4:1-8
Moses urged the Israelites to "listen to" (v. 1) and to "obey" (vv. 2, 5, 6) the Mosaic Law.
The Hebrew verb translated "to hear" occurs frequently in Deuteronomy.68 "Statutes"
(v. 1) were the permanent basic rules of conduct, whereas "judgments" (ordinances, v. 1)
were decisions God revealed in answer to specific needs. The judgments set precedent for
future action (e.g., the case of Zelophehad's daughters).
Moses used the illustration of the recent seduction of the Israelites by the Midianites ("the
case of Baal-peor"), and God's consequent plague (Num. 25:1-9), to warn the people of
the danger of disregarding God's Law ("the LORD your God has destroyed them"; vv. 3-
4).
Moses' appeal rested on the promises of life ("that you may live"; v. 1) and "possession of
the land" (v. 1). He also referred to the praise that would come on the Israelites from
other peoples for the Israelites' obedience ("Surely this great nation is a wise and
65Thompson, p. 102. Cf. Merrill, Deuteronomy, p. 113.

66Schultz,p. 30.
67Sailhamer, p. 433.
68Wiersbe, pp. 380, 397.
understanding people," v. 6); their relationship of intimacy with God ("nation . . . that has
a god so near to it," v. 7); and the intrinsic superiority of their laws ("statutes and
judgments as righteous as this whole law," v. 8).
"The theology of the nations at large taught that the supreme gods were
remote and inaccessible. Though they were perceived in highly
anthropomorphic terms, they also were thought to be so busy and
preoccupied with their own affairs that they could scarcely take notice of
their devotees except when they needed them.69 It was in contrast to these
notions, then, that Moses drew attention to the Lord, God of Israel, who,
though utterly transcendent and wholly different from humankind,
paradoxically lives and moves among them."70
"In this exposition of the way of the covenant as the way of wisdom, the
foundation was laid in the Torah for the Wisdom literature which was
afterwards to find its place in the sacred canon."71
2. God's appearance at Mt. Horeb 4:9-14

"The abstract nature of God in the Israelite religion, and the absence of
any physical representation of him, imposed great difficulties for a people
living in a world where all other men represented their gods in visual,
physical form. To counter this difficulty would require great care and so
Moses urged such care, lest you forget the things your eyes have seen
[v. 9]. They had never literally seen their God, but they had seen what God
had done."72
The emphasis in this section is on the supernatural character of the revelation of God's
Law. Human beings did not invent Israel's Law. A holy God had revealed it. It was
special revelation: "the things which your eyes have seen . . . the LORD spoke to you from
the midst of the fire . . . He declared to you His covenant"). Consequently the Israelites
were to "fear" (i.e., have an awesome reverence for) God (v. 10). In Deuteronomy, Moses
often reminded the parents that they, not the priests or other religious leaders, bore the
primary responsibility for spiritually educating their children (vv. 9-10; cf. 6:7, 20; 11:19;
31:13; 32:46).73
"Our problem today is not foreign affairs or national economy; our

problem is the home. God will hold divorced and preoccupied parents
responsible for the vagrants of the world today who never knew the
instruction and the love and the concern and the communication from
parents. What a responsibility parenthood is!"74
69M. Eliade, The Sacred and the Profane, pp. 27-31.

70Merrill, Deuteronomy, p. 117.
72Craigie, The Book . . ., pp. 132-33. Cf. John 3:8.
74McGee, 1:544.
". . .extra-biblical treaty custom indicates that it is unlikely that the

necessity for two tables [v. 13] arose from the amount of material to be
inscribed. Rather, the one table was a duplicate of the other. In
establishing treaties the sovereign had one copy of the treaty and the
vassal the other, and each deposited his copy at his own sanctuary. In the
case of Israel the sanctuary was at the same time the sanctuary of Yahweh
and that of Israel, and so held the two copies of the treaty/covenant; cf.
Kline, Treaty, 13ff."75
"The basic lesson for Israel to learn at Horeb was to fear and reverence
God."76
"In the Old Testament the fear of God is more than awe or reverence
though it includes both. Fearing God is becoming so acutely aware of His
moral purity and omnipotence that one is genuinely afraid to disobey Him.
Fearing God also includes responding to Him in worship, service, trust,
obedience, and commitment."77
3. The prohibition of idolatry 4:15-24
Because God did not reveal Himself in any physical "form," He forbade the Israelites
from making any "likeness" of Him as an aid to worship (vv. 15-18). They were not to
worship any heavenly bodies for this purpose, either ("sun," "moon," "stars," "host of
heaven"; v. 19), as did other ancient Near Easterners.
Christians may not face the temptation to represent God in wood or stone, but we must be
careful about thinking we can contain or limit Him, or fully comprehend Him. Even
though we in the Church Age have received much revelation about God, we cannot fully
grasp all there is to appreciate about Him.
Evidently the thought of God, bringing the Israelites out of Egypt, "the iron furnace," in
order to bring them into the land (v. 20), triggered Moses' reference to his own sin and its
consequences ("the LORD was angry with me . . . and swore . . . that I would not enter the
good land"; vv. 21-22).
"The use of metal by heating certain ores and then hammering the metallic
residue or welding it to other parts while still hot may have appeared in the
Near East in the first half of the third millennium B.C., but the manufacture
of iron objects (usually weapons) was very limited till 1500 B.C. and later.
Though the 'furnaces' of the OT world could not be heated sufficiently to
make molten iron, artisans had learned to use bellows to make the hottest
fire then known; and they knew that the hottest fire they could produce
was necessary for their iron productions. 'Out of the iron-smelting furnace,
75Mayes, p. 153.
76Schultz, p. 31.
77Deere, p. 269
out of Egypt' does not mean to imply that iron-smelting furnaces were in
Egypt at that time. Rather, bringing Israel out of Egypt was like bringing
her out of an iron-smelting furnacethe heavy bondage of Egypt with its
accompanying difficulties and tensions being likened to the hottest fire
then known."78
Israel was to learn from Moses' personal failure ("So watch yourselves, that you do not
forget the covenant," v. 23), and be completely loyal to Yahweh.
"Not only can the inheritance be merited by obedience, but it can be lost
by disobedience. Even Moses was excluded from the land of Canaan (i.e.,
the inheritance) because of his disobedience (Dt. 4:21-22). Clearly, Moses
will be in heaven, but he forfeited his earthly inheritance. Not entering
Canaan does not necessarily mean one is not born again.
"Even though Israel had become God's firstborn son (Ex. 4:22-23), the
entire wilderness generation with the exception of Caleb and Joshua
forfeited the inheritance due the firstborn. God disinherited them, and they
wandered in the wilderness for forty years."79
The "consuming fire" metaphor refers to the manifestation of God's glory that burns in
judgment all that is impure (cf. Exod. 24:17; Lev. 10:2; Num. 16:35; Heb. 12:29). God's
"jealousy" is His zeal for righteousness that springs from His holiness. He would not
tolerate Israel's allegiance to any other god. The connotation of pettiness that is present in
the English word "jealousy" is absent from the Hebrew idea.
4. The consequences of idolatry 4:25-31
This warning has proved prophetic, in that Israel did indeed apostatize ("act corruptly,"
turn to idolatry), and experience all the consequences Moses warned against here. The
nation's present scattered condition, as a result of her dispersion by the Romans, is only
one of several scatterings that Israel has experienced (v. 27). Moses predicted a turning
back to the Lord ("in that latter days you will return to the LORD"; v. 30). This has yet to
take place during Israel's present dispersion, but it will happen (Zech. 12:10).
Yahweh is a holy judge who zealously yearns for the welfare of His chosen people
(v. 24), but if they turn from Him, and He disciplines them, He will afterward have
compassion on them (cf. 6:5; 10:12; 11:13; 26:16; 30:2, 6, 10). The promise that God
would "not fail" or "destroy" His people, or "forget [His] covenant" with them, indicates
the extent of His love for Israel (Rom. 11:1).
"Heaven and earth are witnesses to the activity of Yahweh [v. 26] in
different contexts. Outside Deuteronomy (e.g. Isa. 44:23; Pss. 69:35;
96:11f.) they witness the saving activity of Yahweh, especially in creation.

79Joseph C. Dillow, The Reign of the Servant Kings, p. 50.
Within Deuteronomy the reference is always to Yahweh's judging activity.

The background here is again that of the extra-biblical treaties. Heaven
and earth and other natural phenomena were part of the Hittite pantheon
and functioned actively as treaty witnesses (cf. Moran, Bib[lica] 43, 1962,
318f.)."80
5. The uniqueness of Yahweh and Israel 4:32-40
"The passage at hand is without comparison as a discourse on the doctrine

of God."81
Moses' three rhetorical questions (vv. 32-34) clearly point out the uniqueness of Yahweh.
"In addition to His self-disclosure in event, in history, Yahweh revealed

Himself as sovereign in theophany. In this manner the glorious splendor of
the King contributes to His aura of majesty and power and is thereby
persuasive of His dignity and authority. Almost without exception the
theophanic revelation was in the form of fire and its opposite, darkness
(Deut. 1:33; 4:11-12, 33, 36; 5:4, 22-26; 9:10, 15; 10:4; 33:2; cf. Pss. 50:2;
80:2 [sic 1]; 94:1). . . . The darkness speaks of His transcendence, His
mysterium, His inaccessibility. On the other hand, the fire represented His
immanence, the possibility of His being known even if in only a limited
way (cf. Ezek. 1:4, 27-28; Dan. 7:9; Rev. 1:14).82
Israel's repentance, following apostasy, was to be wholehearted ("with all your heart and
all your soul"; v. 29). The "heart" refers to the seat of one's intellect and will (cf. 15:9),
and the "soul" to the source of emotion, especially desire (cf. Isa. 26:8-9).
Israel was not to miss the point ("He is God; there is no other besides Him"; v. 35). The
articulation of God's motivation in His great redemptive and saving acts for Israelas
being His love for them ("because He loved . . . therefore He chose . . . He personally [lit.
'with His presence'] brought you up from Egypt," v. 37)brings this mounting crescendo
of argument to its climax.83
"What is important to note here is that the exodus deliverance was

predicated on Israel's prior election by the Lord. It was precisely because
of his love and choice that he acted to redeem. . . . The exodus and even
the ensuing covenant did not make Israel the people of the Lord. Rather, it
80Mayes, p. 155.
82Idem, "A Theology . . .," p. 64. Cf. Samuel Terrien, The Elusive Presence, pp. 109-12.
83See William L. Moran, "The Ancient Near Eastern Background of the Love of God in Deuteronomy,"
Catholic Biblical Quarterly 35 (1963):77-87; Greg Chirichigno, "A Theological Investigation of
Motivation in OT Law," Journal of the Evangelical Theological Society (1981):303-13; and Pinchas
Doron, "Motive Clauses in the Laws of Deuteronomy: Their Forms, Functions and Contents," Hebrew
Annual Review (1978):61-77.
was because they were his people by virtue of having been descended
from the patriarchs, the objects of his love and choice, that he was moved
to save them and enter into covenant with them."84
"From a literary point of view, these verses are among the most beautiful
in Deuteronomy. They are prosaic in form, but poetic in their evocation of
the marvelous acts of God."85
"This is the first time in the Bible that God tells anybody that He loves
them. God has demonstrated that He loves man from the very first of
Genesis, but, up to this point, He hasn't said anything about it. This is the
first time He mentions it."86
The earliest reference to Israel's "election" in Deuteronomy is in verse 37 (cf. 7:6-8;

10:15-16; 14:2; 26:18-19; Exod. 19:5-6). God "chose" the Israelites for special blessing
because of His love for them, not because He foresaw that they would be a great example
to all other people, or because He knew that they would love Him in return. In fact, they
failed to do both of these things.
"National election does not guarantee the salvation of every individual

within the nation since only individual election can do that. Nor does
national election guarantee the physical salvation of every member of the
nation. What national election does guarantee is that God's purpose(s) for
choosing the nation will be accomplished and that the elect nation will
always survive as a distinct entity. It guarantees the physical salvation of
the nation and, in the case of Israel, even a national salvation. It is the
national election of Israel that is the basis of Israel's status as the Chosen
People."87
This whole address by Moses (1:64:40), and especially the exhortation to observe the
Law faithfully (4:1-40), is one of the greatest revelations of God's character in the Old
Testament. The address builds to a climax, as every great sermon does. The total
impression which God and Moses intended must have been awe and humble gratitude in
the hearts of the Israelites.
"One of the principal means by which God has revealed Himself is in

historical event, that is, by acts the community of faith could recognize as
divine.88 To Israel on the plains of Moab, these acts made up the
constellation of mighty deeds Yahweh had displayed before them and on
their behalf from the days of the patriarchs to their present hour. It was on
the basis of such historical interventions, in fact, that Yahweh's claim as
Sovereign could be made.
84Merrill,Deuteronomy, p. 133. See also idem, "A Theology . . .," pp. 30-32.
85Craigie,The Book . . ., p. 142.
86McGee, 1:543.
87Arnold G. Fruchtenbaum, "Israel and the Church," in Issues in Dispensationalism, p. 114.
88G. Ernest Wright and Reginald H. Fuller, The Book of the Acts of God, pp. 9-10.
"Elsewhere in the Old Testament the foundational act of God is creation

itself, but here the matter is less cosmic; the focus of Deuteronomy is not
on God's universal concerns but on His special purposes for His people."89
". . .'that thou mayest prolong thy days upon the land [v. 40]." That is the
purpose of the wilderness, the preparation for the settlement in the land."90
The best way to motivate people to obey God is to expound His character and conduct
positively, as Moses did here. Note too that Moses appealed to the self-interest of the
Israelites: ". . . that it may go well with you and with your children after you, and that you
may live long on the land . . ." (v. 40; cf. 5:16; 6:3, 18; 12:25, 28; 19:13; 22:7; Prov. 3:1-
2, 16; 10:27).
"Moses pleads for obedience; he must, for he is the Law-giver; Paul pleads
for loving consecration [cf. Rom. 12:1-2]; he must, for he is the Grace-
preacher; but the foundation of their pleas is the same'the mercies of
God.'"91
III. HISTORICAL INTERLUDE: PREPARATION FOR THE COVENANT TEXT

4:41-49
Having completed his address that reminded the Israelites to look backward and
remember God's faithfulness so they would remain faithful in the future, Moses next
turned to a reminder of what God's will for His chosen people involved. He prefaced this
second speech with instruction concerning cities of refuge in the land.
A. THE APPOINTMENT OF CITIES OF REFUGE IN TRANSJORDAN 4:41-43
It may seem strange that Moses included the record of his appointment of Bezer, Ramoth,
and Golan as the three "cities of refuge" ("safe towns," CEV) east of the Jordanat this
point in Deuteronomy (cf. Josh. 20:8). He probably did so because this important event
took place after his first address, and before he delivered his second speech. The two and
one-half tribes were beginning to settle in Transjordan, and they, in particular, needed
this information.
The inclusion of this historical incident also serves a literary function. It provides a kind
of intermission for the reader, following the emotional climax at the end of the first
address. It allows him or her to recover from its strong impact before the next long
address begins.
Deuteronomy, like Leviticus and the other books of Moses, is essentially a narrative
document. Moses interspersed much legal material in the narrative of Leviticus, and he
89Merrill,"A Theology . . .," p. 63.

90Morgan, The Unfolding . . ., p. 75.
91Newell, p. 246.
interspersed much sermonic material in the narrative of Deuteronomy. In both books,

there is less narrative material than either legal or sermonic material.
B. INTRODUCTION TO THE SECOND ADDRESS 4:44-49
These verses are similar to 1:4-5. They summarize and introduce, with historical
references, what follows. In a larger sense, these verses summarize all of chapters 13.
These verses contain narration about Moses, not a discourse by Moses.
"This address, which is described in the heading as the law which Moses
set before the Israelites, commences with a repetition of the decalogue,
and a notice of the powerful impression which was made, through the
proclamation of it by God Himself, upon the people who were assembled
round Him at Horeb (chap. v). In the first and more general part, it shows
that the true essence of the law, and of that righteousness which the
Israelites were to strive after, consisted in loving Jehovah their God with
all their heart (chap. vi); that the people were bound, by virtue of their
election as the Lord's people of possession, to exterminate the Canaanites
with their idolatrous worship, in order to rejoice in the blessing of God
(chap. vii.); but more especially that, having regard on the one hand to the
divine chastisement and humiliation which they had experienced in the
desert (chap. viii.), and on the other hand to the frequency with which they
had rebelled against their God (chap. ix. 1x. 11), they were to beware of
self-exaltation and self-righteousness, that in the land of Canaan, of which
they were about to take possession, they might not forget their God when
enjoying the rich productions of the land, but might retain the blessings of
their God for ever by a faithful observance of the covenant (chap. x. 12
xi. 32). Then after this there follows an exposition of the different
commandments of the law (chap. xii.xxvi.)."92
The "law" (v. 44, Heb. torah) here refers to the "covenant text" itself, rather than to the
Pentateuch, its more frequent referent.
"The law given at Sinai is properly a suzerainty treaty rather than a legal
code, and Deuteronomy is a covenant-renewal document. Consequently it
has some modification or modernizations of the code given originally."93
". . . there is no distinctive anthropology in Deuteronomy because in this

covenant text the individual is of relatively little significance. It is Israel,
the vassal, that is highlighted in the book whose purpose is to show the
Sovereign's redemptive, covenantal claims on and relationship to a people
through whom He would manifest His saving will."94
92Keiland Delitzsch, 3:318.

93Schultz, p. 32.
94Merrill, "A Theology . . .," p. 72.
Note that God gave this Law, ". . . to the sons of Israel." As I have pointed out
previously, the Mosaic Law had a double purpose. God gave it primarily as a revelation
of Himself, of mankind, and of the essential requirements for their relationship. He has
preserved it in Scripture for all believers, because it still has this revelatory value.
However, God also gave the law to regulate the life of the Israelites religiously,
governmentally, and domestically. This regulatory purpose is what ended with the death
of Jesus Christ. The "law of Christ" (Gal. 6:2) has replaced the Old (Mosaic) Covenant,
by specifying new regulations for believers since Jesus Christ died.
"Testimonies denoted covenant stipulations. Statutes were laws that were

written down or inscribed on some suitable medium. Ordinances were the
decisions of a judge."95
IV. MOSES' SECOND MAJOR ADDRESS: AN EXPOSITION OF THE LAW

CHS. 526
". . . Deuteronomy contains the most comprehensive body of laws in the
Pentateuch. It is clearly intended to be consulted for guidance on many
aspects of daily life, in sharp contrast with the laws of Leviticus, which are
very restricted in scope and mainly concern the functions of the
priesthood."96
"Two of the major elements [in ancient Near Eastern covenant texts] . . .
are lists of stipulations, the first of a general, principal nature and the
second of a more specific and applicational kind. That is, the first spelled
out in broad strokes the kinds of actions and reactions the Great King
expected of his vassal, and the other offered examples of how these
general expectations could and should be worked out in everyday life
within the relationship.
"While a general correspondence exists between Deuteronomy and the

secular treaty texts, especially in form, there are significant differences as
well. Among these are the narrative sections and the extensive parenesis
[exhortation], both of which are lacking in the extrabiblical models. It is
important to note here, moreover, that Deuteronomy, in addition to being a
covenant text, is also a law code, or, more precisely, contains a law code.
The general stipulation section (5:111:32) and the specific stipulation
section (12:126:15) function as such a law code and thus serve both in
this capacity and in that of covenant stipulation. To put it more succinctly,
the stipulations of the Deuteronomic covenant constitute the law code for
the nation Israel that was about to enter the new conditions and
expectations of life in the land of promise. This is why the following
principles resemble both legal statutes and covenant stipulations at one
and the same time."97
95Schultz, p. 111.
96R.Norman Whybray, Introduction to the Pentateuch, pp. 103-4.
97Merrill, Deuteronomy, pp. 139-40. Cf. Kline, "Deuteronomy," p. 162.
A. THE ESSENCE OF THE LAW AND ITS FULFILLMENT CHS. 511
"In seven chapters the nature of Yahweh's demand is now set out in the
form of great principles. The deliverance of past days is the ground on
which Moses appeals to Israel to hear what Yahweh requires of them."98
1. Exposition of the Decalogue and its promulgation ch. 5
"The exposition of the law commences with a repetition of the ten words
of the covenant, which were spoken to all Israel directly by the Lord
Himself. . . . The great significance of the laws and rights about to be set
before them, consisted in the fact that they contained the covenant of
Jehovah with Israel."99
Introduction 5:1-6
The covenant to which Moses referred (v. 2) was not the Abrahamic, but the Mosaic
Covenant. What follows is an "upgrade" of the Mosaic Covenant, for the new generation
about to enter the Promised Land. The "fathers" (v. 3) were the patriarchs, their ancestors.
"Face to face" (v. 4) is a figure of speech indicating direct communication, without a
mediator. God uttered the Ten Commandments in the hearing of "all" the Israelites ("all
your assembly"; v. 22). This expression ("spoke to you face to face") also reflects the
personal relationship that existed between Yahweh and the Israelites. God "made [the]
covenant" with His friends ("with us," v. 2); it was not simply an impersonal revelation of
laws.100
The basis for the Lord's Ten Commandments was that "He is who He is" (cf. "I am that I
am," Exod. 3:14), and that He had provided redemption for His people ("I am the LORD
your God"; v. 6; cf. 13:4-5; Exod. 20:3; Lev. 26:13; Num. 15:41). God always gives first
(grace), then asks for a response (obedience).101
"Love and mercy are the dominant characteristics of the covenant

relationship."102
The first commandment 5:7
Because God had initiated love toward Israel by redeeming the nation (v. 6), the people
were to respond appropriately by loving Him in return. This is the essence of God's grace.
He initiates love, and the only reasonable response is to love Him back for what He has
98Schultz, p. 112.
99Keil and Delitzsch, 3:319.
100For an excursus on Moses the teacher, see Miller, pp. 70-71.
101See H. H. Rowley, "Moses and the Decalogue," Bulletin of the John Rylands Library of the University of
Manchester 34:1 (September 1951):81-118, for arguments for the Mosaic origin of the Ten
Commandments as opposed to a later origin.
102Miller, p. 77.
done (cf. Rom. 12:1-2). God does not just love us when (after) we love Him. More
fundamentally, He loves us "first" ("while we were enemies"; cf. Rom. 5:10; Eph. 1:4-5;
1 John 4:19). In the game of love, God always makes the first move.103
This command was a call to respond to God's love by remaining faithful to Him, instead
of turning from Him to love something else more than Him. Israel was to "have no other
gods," "before" (in preference to) or "besides" (instead of, other than, in addition to)
Yahweh. The people were to worship Him exclusively.104
This commandment applies to all people, not just Israel. Yahweh is the only true God,
and He is worthy of love and worship for both who He is and what He has done. He has
reached out lovingly to all humankind with the provision of salvation (cf. Acts 14:15;
1 Cor. 10:31; 1 Tim. 2:5; James 2:19; 1 John 5:20-21). The writer's view of the earthas
having living beings "above" the earth ("heaven above"), "on" the earth, and "under" the
"water" of the earthis consistent with all ancient Near Eastern cosmology (v. 8; cf.
Gen. 1).105
The second commandment 5:8-10
This commandment is a prohibition against "making images" or "likenesses" (idols) of

Yahweh mainly, but also images of any other heavenly beings, angels, or celestial
bodiesto worship them. God forbade idolatry itself, the worship or service of any other
god or idol, in the first commandment. This commandment was necessary for at least
three reasons:
1. Any material (physical) representation of the Lord slanders Him. He is greater

than anything we humans can conceive in our minds, let alone make with our
hands.
2. By making and using images of Yahweh, the worshipper would gain a false and
illegitimate sense of control and authority over Him. God is the Creator, and we
are His creatures. He is also sovereign over all. Rather than accepting his place as
subject (subservient) creature, under the sovereign Creator, the person who makes
an image of God puts himself above, in the position of the creator. In effect, he
also puts God in the place of a created thing; he usurps God's sovereignty. Since
God made man in His image, it is inappropriate for us to try to make God in our
image, much less in the image of an animal (cf. Rom. 1:23-25).
3. It is easy for anyone to confuse an object, that represents a deity, with that deity.
Instead of worshipping the god the object represents, people have always
transferred their worship to the object. For example, the Israelites worshipped the
golden calf as representing Yahweh ("This is your god, O Israel"), and even
103G. S. Sloyen, Walking in the Truth, p. 49.

104See Merrill, Deuteronomy, p. 146.
105Ibid., p. 147.
referred to their manmade, handcrafted idol as the "god . . . who brought [them]
up from the land of Egypt" (Exod. 32:8). This is our natural tendency as material
(physical) beings, who give preference to what we can see over what we cannot
see.
We can identify several benefits of observing this commandment:
1. Obedience tends to preserve the relationship between God and man, as one
characterized by love (v. 9). Images that represent God will divert love, from God
Himself, to the image that represents Him (as with the golden calf example just
cited).
2. God also intended this commandment to constantly cast Israel back on their
knowledge of Himself. What God has revealed about Himself is much greater
than anything that His people could represent in material form.
3. Obedience would also preserve Israel's distinctiveness in the world. Israel alone
in the ancient Near East did not make images of her God.106 If the Israelites had
made images of Yahweh, the other nations would have perceived Him as just
another god.
4. God also intended to preserve love for Himself in the succeeding "generations" of
His people (vv. 9-10). God is jealous when we "commit to" (i.e., love) something
other than Himself. He disciplines people who do not love Him ("hate Me", i.e.,
rebel against Him, v. 9), but He blesses those who do. Apostasy has effects on
succeeding generations. Rebellious, God-hating parents often produce several
generations of descendants who also hate God (cf. Exod. 20:5; 34:6-7). Children
normally follow the example of their parents. God's blessing exceeds His
discipline a thousandfold ("showing lovingkindness to thousands").
Is this commandment one that God wants us to live by even today? It deals with the
problems we human beings have, with understanding the nature of God and our own
nature, which both affect our having proper relationship to Him. The nature of man and
the nature of God have not changed. Consequently almost everyone acknowledges that
this commandment is one that God intended to affect His people in every age, not just
those living in Israel in Old Testament times (cf. Acts 17:24-28).107
The third commandment 5:11

Whereas the second commandment deals with a potential visual temptation to depart
from Yahweh, the third deals with a potential verbal temptation. Two of the Ten
Commandments affect the use of the tongue and speech: the third (speech about God) and
the ninth (speech about people).
106Craigie,
The Book . . ., p. 154.
107J.Daniel Hays gave some helpful guidelines for applying Old Testament laws today in "Applying the
Old Testament Law Today," Bibliotheca Sacra 158:629 (January-March 2001):21-35.
God designed this commandment to encourage people to express their respect for Him
with appropriate speech. It forbids abusing God's name or reputation. The "name"
represents the person (cf. Exod. 3:13-14). The positive form of this command is:
"Hallowed be thy name" (Matt. 6:9). Misuse of God's name expresses disrespect for Him.
"The meaning clearly is that one must not view the name as a counterpart
of Yahweh and then proceed to take it in hand (or in mouth) as a means of
accomplishing some kind of ill-advised or unworthy objective. This was
typical of ancient Near Eastern sorcery or incantation where the names of
the gods were invoked as part of the act of conjuration or of
prophylaxis.108
There are several ways in which people can abuse ("take in vain") God's name. One is by
"swearing falsely" (Lev. 19:12). This involves lying, but at the same time appealing to
God's name for support that one is "telling the truth" (i.e., perjury; cf. 2 Sam. 15:7-10).
God allowed swearing in His name under Mosaic Law (6:13; et al.), but Jesus Christ
ended it (Matt. 5:33-37; cf. James 5:12). The principle in view is that all of our talk
should be honest and not hypocritical. Our lives talk as well as our lips. Therefore in a
wider sense, this commandment should affect how God's people behave, as well as how
they speak (cf. 1 Tim. 6:1).
The consequence of breaking this commandment was God's punishment ("the LORD will
not leave him unpunished"). In Israel, the leaders of the nation carried this out by stoning
the blasphemer. A "blasphemer" is one who practices profane or mocking speech,
writing, or action, concerning God or anything regarded as sacred. The blasphemer in
these various ways expresses contempt for God. In the church, the leaders do not have the
responsibility of punishing. God Himself will do it.
The Jews took this command seriously. They did not even speak God's name
"Yahweh"to avoid abusing it. Instead, they substituted the phrase "the Name," in the
place of "Yahweh," in conversation. They also spoke of "heaven," the place where God
resides, rather than "God." This, by the way, explains why Matthew, in writing his
Gospel to Jews, usually spoke of the "kingdom of heaven," whereas the other Gospel
writers, who wrote primarily for Gentiles, normally used the term "kingdom of God."
According to Jewish tradition, when a Jewish scribe wrote the "name of God," he would
first bathe, change his clothes, and use a new quill with which to continue writing.
We too should take this command seriously. In our day, many people use God's names
("God," "Lord," "Jesus," "Christ," etc.) lightly, largely because they do not respect Him.
Our speech and our behavior should reflect the fact that we honor and respect God. How
we speak and behave reflects on God's "reputation" (a synonym for "name"). Moreover,
respect for the "person" of God (another synonym for His "name") is something that
God's people should advocate in their world (Matt. 6:9).

The fourth commandment 5:12-15

This is the most positively stated of the Ten Commandments: "Observe the Sabbath day
. . ." (emphasis added). Only one other commandment appears in the affirmative, namely,
the fifth. The fourth commandment is a charge to refresh oneself physically and
spiritually ("in it you shall not do any work"). The Hebrew noun sabat, translated
"Sabbath," is related to the verb translated "to cease" (cf. Gen. 2:1-3).
Before God gave the Mosaic Law, He told the Israelites to refrain from gathering manna
on the seventh day of the week (Exod. 16:22-30). Later, God made abstinence from work
on the Sabbath Day a law for the Israelites (Exod. 20:8-11). Besides providing a weekly
rest, the reasons God gave for making it a commandment were: to memorialize God's
creation of the universe (Exod. 20:11), and to memorialize His creation of the nation
Israel (Deut. 5:15).
"There are two versions of the Ten Commandments in the Old Testament,
and both give different reasons for the observation of the sabbath. In
Exodus 20:11, the Hebrews are enjoined to observe the sabbath on the
basis of God's creation of the world. But in the second version,
Deuteronomy 5:15, the sabbath is to be observed in commemoration of the
Exodus from Egypt. At first sight the two reasons given for the
observation of the same commandment seem very different, but the new
understanding of the Song of the Sea [Exodus 15:1-18], in its
Canaanite/Ugaritic background [that I explained in my notes on Exodus],
indicates just how close the two reasons are. The sabbath was to be
observed, first in celebration of the creation of the world, and second in
commemoration of God's creation of Israel in the Exodus."109
"The principle theological truth to be seen here is the changing theological
emphases of the unchanging God. For a people freshly delivered from
Egyptian overlordship by the mighty exodus miracle, God as Creator is a
central truth. Therefore it is most appropriate that the Sabbath focus on
him as Creator and the cessation of that creative work, the very point of
the Exodus commandment. From the perspective of the Deuteronomy
legislation, some forty years later, creation pales into insignificance in
comparison to the act of redemption itself. With the benefit now of
historical retrospection and with the anticipation of the crossing of another
watery barrierthe Jordanand the uncertainties of conquest, Israel was
to recall its plight as slaves and its glorious release from that hopeless
situation. Sabbath now speaks of redemption and not creation, of rest and
not cessation.
"All this gives theological justification for the observance by the Christian
of Sunday rather than Saturday as the day set apart as holy. For the
Christian the moment of greatest significance is no longer creation or the
exodusas important as these are in salvation history. Central to his faith
109Craigie, The Book . . ., pp. 89-90.

and experience is the resurrection of the Lord Jesus Christ, a re-creation

and redemptive event that eclipses all of God's mighty acts of the past.
Thus by example if not by explicit command Jesus and the apostles
mandated the observance of the first day of the week as commemorative
of his triumphant victory over death."110
"The Sabbath symbolizes the Old Covenant of Law: you labored for six
days and then you rested. The Lord's Day commemorates the New
Covenant of grace: it opens the week with rest in Christ and the works
follow."111
God gave this commandment for the physical and spiritual welfare of His people ("The
Sabbath was made for man" [emphasis added]; cf. Mark 2:23-28). The Pharisees later
made Sabbath observance stricter than what God had intended (cf. e.g., Mark 2:183:6).
God did not command Christians to "observe the Sabbath" (cf. Rom. 10:4; 14:5-6; Gal.
3:23-29; 4:10; Col. 2:16-17). From the birth of the church on, most Christians have
observed the first day of the week (Sunday), not the seventh (Saturday), as a memorial of
Jesus Christ's resurrection (Acts 20:7; 1 Cor. 16:2). In Russian, the first day of the week
is called "Resurrection Day."
The reason for this Christian custom is that the Resurrection vindicated everything that
Jesus claimed and did. It therefore memorialized God's creation of the church. Even
though God did not command it, resting and remembering God's great acts have become
customary among Christians down through the centuries. The Christian who works on
Sunday, however, is not disobeying God. The early Gentile Christians were mainly slaves
who had to work on Sundays, and who met in the evening for worship. For them, Sunday
was not a "day of rest," but of work and worship.
To speak of Sunday as the "Christian Sabbath," as some do, may be misleading. True, it
is a "day of rest" for many Christians, but God has not commanded us to "observe the
Sabbath" as He commanded Jews under the Mosaic Law. Seventh Day Adventists and
other sabbatarian groups disagree.112 They believe that, since this is part of the moral
code of the Mosaic Law, it remains in force for Christians. Some Christians appeal to
Hebrews 4:9 for support that we should observe Sunday as the Sabbath. However, the
"rest" in view in that verse probably refers to our heavenly rest, after we go to be with the
Lord. Still other Christians argue for observance of the Sabbath on the basis that it was a
creation institution that antedated the Mosaic Law. However, God did not command
Sabbath observance until the Mosaic Law.
In short, most Christians observe Sunday as a special day devoted to spiritual, rather than
physical matters, and God's interests, rather than our selfish interests, because we choose
to do so. We do not do so because God has commanded us to do so.
111Wiersbe, p. 385.
112E.g., Calvin, 2:3:9.
Making Sunday special has two benefits at least. First, it contributes to public health.
God made man in His image. God ceased His labor after working six days in creation.
Man, likewise, constitutionally needs a refreshing change after six days of labor,
including study. It is not healthy physically, psychologically, or socially to work seven
days a week. Note that God made the Sabbath for "man" (mankind), not just for Jews
(Mark 2:27). Second, making Sunday special promotes civil liberty. It guards against the
exploitation of workers. Sabbath observance was a symbol of freedom to the Israelites.
Today, ceasing from labor for one day each week enables people to rest and refresh
themselves with friends and family, to enjoy a measure of freedom from "the daily
grind." Failure to do so reduces life to the proverbial rat race, in which people live as
animals rather than as free human beings. People who have to work seven days a week
fail to enjoy the rest God intended for them (cf. Matt. 11:28).
"There's nothing wrong with setting aside special 'remembrances days'

when we review the goodness of the Lord toward us."113
This is the only one of the Ten Commandments that Jesus Christ or the apostles did not
restate as a Christian obligation in the New Testament. New Testament references to the
repetition of nine of the Ten Commandments, as binding upon Christians, appear in my
notes on Exodus 20.
The fifth commandment 5:16

The first four commandments deal primarily with man's relationship to God. The last six
deal with man's relationship to man (cf. Matt. 22:37-39).
The first part of this verse contains a precept. "Honor" means to respect, reverence,
venerate, glorify, and give heed to (cf. Lev. 19:3; John 19:26-27). All parents are worthy
of their children's honor in word and deed, regardless of the parents' personal characters,
because they are responsible for giving life to their children. As we should honor God for
His creative activity (v. 15; Exod. 20:11), so we should honor our parents for theirs.
Parents are God's instruments in giving us life.
"Essentially kabbed (the piel imperative of kabed) carries the nuance of

weighing down with honor or respect. In the particular stem used here the
idea is declaring to someone or effectively conveying to something the
quality of honor. The command to honor therefore is a command to
demonstrate in tangible, empirical ways the respect people must have for
their parents."114
Obedience is one form of honor. In the New Testament era, God has commanded
children to "obey" their parents, as well as to honor them (Col. 3:20; cf. Luke 2:51). This
responsibility to "obey" lasts only as long as they are children. When they cease to be
children, the responsibility to "obey" ends, but the duty to "honor" continues.
113Wiersbe, p. 458.
The second part of the verse contains a promise. God promised the Israelites long life in
the Promised Land of Canaan ("your days may be prolonged and . . . it may go well with
you on the land"; cf. 4:40; 5:9-10). He has promised obedient Christian children "long
[life] on the earth" (Eph. 6:1-3).
The sixth commandment 5:17
The meaning of the Hebrew word ratsah, translated "kill" or "murder" (NASB, NIV), is
"murder" or "slay." Of course, humans rather than animals are in view. Both forms of
murder, premeditated (first-degree homicide) and non-premeditated (i.e., second-degree
homicide, without pre-meditation, yet intentional killing, e.g., resulting from sudden or
provoked rage, or from using a weapon in a fight with an unfair advantage, to kill
someone who is unarmed), are in view. The Israelites distinguished and punished these
various forms of murder differently, and "manslayers" (including second-degree [rage
and or unfair fight] and third-degree [accidental or self-defense] killers) were protected
instead of punished, as in modern Western law.
The exceptions for this commandment, in which God commanded the Israelites to take
another human life, were: the corporate and public execution of certain law-breakers, and
participation in holy war. He first gave the command to execute murderers to Noah,
before the Mosaic era (Gen. 9:6). This preexistent law of "capital punishment" provided
the foundation for civilized government. God simply incorporated it into the Mosaic Law.
Even though God has terminated the Mosaic Law (2 Cor. 3:7-11), the command to
execute murderers continuessince it was already in force before the Mosaic Law.115
There are several reasons for the sixth commandment (Gen. 9:6). The first is the nature of
man. Not only did God create man essentially different from other forms of animal life
(Gen. 2:7; cf. Matt. 19:4), but He also created humans in His own image (Gen. 1:26-28).
Consequently when someone murders a person, he or she obliterates a revelation (a kind
of "copy") of God. Second, murder usurps God's authority. All life belongs to God, and
He gives it to us "on lease" (cf. Ezek. 18:4a). To take a human life without divine
authorization, therefore, is to arrogate to oneself authority that belongs only to God.
Third, the consequences of murder, unlike the consequences of some other sins (e.g.,
lying, stealing, coveting), are fatal and irreversible.
We must interpret Jesus' words about "hatred" being as bad as murder, in Matthew 5:21-
22 (cf. 1 John 3:15a), in their context. Jesus was stressing the fact that attitudes are as
important to God as actionsin the Sermon on the Mount. He was correcting false
teaching by the Pharisees, that external actions were more important than internal
attitudes. He was not saying that the consequences of hatred and murder are the same.
Obviously they are not.
The Apostle John's teaching, that "no murderer has eternal life abiding in him" (1 John
3:15b), means that an abiding Christian will not commit murder (cf. 1 John 3:6a, 24a).
115SeeCharles C. Ryrie, "The Doctrine of Capital Punishment," Bibliotheca Sacra 129:515 (July-
September 1972):211-17, reprinted in his book, You Mean the Bible Teaches That . . ., pp. 23-32.
This should be clear from the way John uses the word "abide" in his epistles (cf. John
1417). A Christian has the capacity to commit murder (cf. 1 Pet 4:15), but if he does
so, he is not "abiding in" a close relationship with "Christ" when he does so.
In view of the sixth commandment, we should not murder other people or ourselves
(suicide).116 We should also punish those who commit this crime, as God has commanded
(Gen. 9:6). Moses, David, and Paul were all murdererswhom God specially pardoned
(Exod. 3:10; 2 Sam. 12:13; 1 Tim. 1:13). Moreover, we should fully recognize the
seriousness of hatred, and deal with it in our own lives.
The seventh commandment 5:18

This commandment deals with the sexual sin of "adultery" only. Whereas murder violates
life itself, adultery violates the most important and sacred human relationship,
marriage.117 God dealt with other forms of sexual sin elsewhere (cf. chs. 2225).
"Adultery" is the sexual union of a man and a woman, when one or both of them is
married to someone else. Adultery is an act, not a state, as is likewise true of all the other
prohibitions in the Ten Commandments (cf. Matt. 5:27-28).
Adultery is wrong because it disrupts the basic unit of society, namely, the husband-wife
relationship. God established marriage long before He gave the Mosaic Covenant, and He
intended it to be a permanent relationship (Gen. 2:24; Matt. 19:3-8). A special new
relationship, based on mutual commitment and a spiritual union, comes into existence
when marriage vows are taken. Adultery violates that commitment and union, and
weakens the basis of the relationship. When adultery takes place, the unfaithful partner
temporarily abandons that commitment, and future faithful commitment becomes
uncertain. Thus the relationship is not what it was. Adultery erodes the foundation of a
marriage, which consists of faithfulness to a commitment (covenant) and a spiritual union
before God. It does so by breaking that commitment and by establishing an intimate
relationship, however temporary, with another partner (1 Cor. 6:16). It also incurs God's
judgment.
Under the Old Covenant, the Israelites dealt with adulteresses more severely than
adulterers. Under the New Covenant, we should not execute adulteresses or adulterers.
God has promised that He will deal with both (Heb. 13:4; cf. 1 Cor. 6:9-10). Since
adultery does not terminate a marriage in God's sight, much less does it terminate one's
salvation. However, it might eventually result in the termination of a marriage through
divorce and remarriage.
How should a Christian marriage partner respond to a spouse who has committed
adultery? He or she should forgive the unfaithful mate (John 8:1-11). How often should
the violated partner do this? How often has God forgiven you for being unfaithful to Him
(cf. Matt. 18:21-35)? Remember God's instructions to Hosea concerning his unfaithful
116See J. P. Morgan, "The Morality of Suicide: Issues and Options," Bibliotheca Sacra 148:590 (April-June
1991):214-30.
wife, and how God used Hosea's situation as an illustration of His own love for Israel (cf.
Ezek. 23:37; James 4:4; Deut. 5:2)?
But does not forgiveness encourage infidelity? Perhaps, but godly love forgives. God
allows us to abuse His mercy, but appreciation for His love and grace will result in our
wanting to remain faithful to Him. We should deal with one another as God deals with us,
namely, graciously (John 13:34). If a spouse continues to be unfaithful, it may be wise or
necessary to separate (action), but there must be continuing forgiveness (attitude).
How can we guard against committing adultery? First, Scripture stresses the importance
of guarding our own hearts, the seat of our affections (Matt. 15:19; Prov. 4:23; 7:25).
Second, we should realize that God has a claim on our bodies, not just our souls (1 Cor.
6:13-20). Third, we should cultivate our relationship with our spouses (1 Cor. 7:1-5). The
husband-wife relationship is more fundamental than the parent-child relationship.
Husbands need to take the initiative in cultivating this relationship (Eph. 5:25-31).118
The eighth commandment 5:19
Stealing means taking something that belongs to another person against that person's will.
Theft violates one's property rights, just as adultery violates marriage and the family.
Usually what is stolen is some material possessionsuch as a vehicle, household goods,

or cash. "Pilfering" is stealing small amounts of something. "Swindling" involves
deceiving someone into believing that his money is going one place, while really all, or
part of it, is going somewhere else. Usually it is going into the pocket of the swindler. A
person can be guilty of theft by falsifying accounts (e.g., paper theft as on one's income
tax forms; cf. Amos 8:4-6; Rom. 13:7). He can also do so by misusing personal discount
privileges, or stealing from an employer by not working all the hours his employer has
contracted for. He could also do so by not paying debts (e.g., alimony, child support,
bankruptcy), or by not returning items that he has borrowed. A person can even steal the
spouse of another, as King David did.
Stealing can involve robbing a person of his personal freedomby kidnapping, taking
hostages, hijacking an airliner, or enslaving someone in debt (cf. Gen. 37:22-28). One can
rob a person of his reputation, by withholding or distorting the truth, thereby stealing his
promotion or job (cf. the third commandment). One can steal other people's legitimate
personal rightssuch as their joy, time, or even their life. It is even possible to steal from
God what we owe Him (e.g., money, praise, ourselves).
The Israelite was to return what he had stolen if possible, to make restitution, and to add
20 percent of the value as a penalty for his theft (Lev. 5:16; 6:5; Num. 5:7; cf. Luke
19:8). God has not commanded Christians to pay the 20 percent penalty, but we should at
least make full restitution, as well as confess this sin to God (John 13:34-35; Eph. 4:28;
1 John 1:9).
118See Gregory L. Jantz, Too Close to the Flame.

The ninth commandment 5:20

God worded this commandment differently from what we might expect. He might have
said, "Thou shalt not lie." The wording indicates the emphasis, which was specifically
"bearing false witness," namely, character assassination, another form of killing and
stealing. The word "witness" (Heb. ed) refers to testimony given in legal cases.
"Neighbor" (Heb. rea') focuses on a fellow member of the covenant community, but is
broad enough to include all other human beings (cf. Exod. 11:2; Lev. 19:18, 34).
Integrity, honesty, and faithfulness in speech are in view, especially such situations in
which someone's testimony determines a person's fate. The more general prohibition
against lying appears elsewhere (Lev. 19:11-12). The ninth commandment deals with our
speech, as does the third (cf. James 3).
This command covers all kinds of "slander" (cf. Ps. 101:5): "Perjury" in court is primarily
in view. Nevertheless, any time we distort the truth when we speak, we have the potential
of ruining or even destroying a life (cf. the fates of Naboth and Jesus Christ). Satan is the
source and father of lies (John 8:44; cf. Acts 5:3). The Fall resulted from a lie (Gen. 3:4).
God "hates" lying (Prov. 6:16-19), and He is the infallible lie detector. "Flattery" can be a
form of lying. Even a question can slander (Job 1:8-9), as can silence, if, by keeping
silent, we give tacit approval to a lie. However, we do not always need to tell all we
know. Withholding information does not always constitute lying. "Lying," and "bearing
false witness" in particular, should never characterize the Christian (Col. 3:9-17).
The tenth commandment 5:21

"Coveting" means inordinately desiring to possess what belongs to another person.
Another definition is: wanting more and more of something one already has enough of.
This commandment deals with motivation rather than deed, with attitude rather than
action. It gets at the spirit that often leads to the "forbidden" sins listed in commandments
six through nine. The attitude that coveting reveals is "selfishness," or "self-
centeredness." One writer titled a chapter in which he expounded this commandment:
"The Selfish Life Denounced."119
The seriousness of this sin is obvious from the fact that God forbade it many times in
Scripture (e.g., Ps. 10:3; Prov. 28:16; Mark 7:21-23; Luke 12:15; Rom. 1:28-29; Eph.
5:3, 5; 1 Tim. 6:9-10; 2 Tim. 3:1-5). Coveting is attractive to many, because people can
practice it without ever experiencing public exposure. Notwithstanding, God knows our
hearts (Acts 1:24). The covetous attitude itself is sinful (cf. Matt. 5:21-48), and it often
leads to overt sin (e.g., Eve, Lot, Achan, David, Ahab, Judas Iscariot, Ananias and
Sapphira). "Coveting" is the root attitude from which every sinin both word and
deedagainst a neighbor grows.
We cannot escape this sin completely. It is one of the most virile spiritual viruses that
attacks us, and it flourishes in our cultural environment. Nevertheless, like bacteria, we
can keep it under control with God's help. A prescription for the control of covetousness
might include four ingredients:
119Lehman Strauss, The Eleven Commandments, p. 149.

First, as with all other temptations, we must recognize our need for God's help (grace) in
combatting it (John 15:5), and ask for that help (James 4:2; Ps. 55:22; 1 Pet. 5:7).
Second, we need to "learn" to be "content" in our present condition (Phil. 4:6, 11, 19; 1
Tim. 6:6; cf. Deut. 5:21).
Third, we need to evaluate why we want the things we want. Desiring something we do
not have is not necessarily wrong in itself (cf. 1 Cor. 12:31). The reason we want it
makes it "right" or "wrong" (cf. James 4:2-3). Do we want it in order to exalt selfor to
better serve God, our family, friends, or the needy (cf. Mark 10:45)?
Fourth, we need to make sure we are valuing spiritual things higher than material things
(Col. 3:2).120
Concluding narrative 5:22-33
This pericope is another brief historical rsum. God said that the Israelites had "done
well" (v. 28) in committing themselves to obey the Ten Commandments ("all that the
LORD our God speaks . . . we will hear and do," v. 27). The people's response to the
revelation of the Ten Commandments (vv. 24-27) indicates great respect for God's
holiness.
"Life is what differentiates Yahweh from other gods . . . [v. 26]"121
God revealed to Moses that unfortunately the "heart" of the people would not retain this
attitude ("Oh that they had such a heart . . . [to] keep all My commandments always,"
v. 29).122 These words of God (". . . that it may be well with them and with their sons
forever!" v. 29) reflect God's great love for Israel, and His desire that His people
experience His blessing. This is the heart of God.
"The best interests of his people are deep in the heart of God. This view of
divine compassion shows how the Lord's love focuses on what is best for
his people. Here is no vindictive god in contrast to a loving NT Lord. No,
this glimpse into the heart of God is in harmony with the most
compassionate depiction of Christ in the NT."123
God revealed the rest of the covenant only to Moses, not to all the Israelites ("But as for
you [Moses], stand here by Me, that I may speak to you all the commandments and the
statutes and the judgments which you shall teach them" [emphasis added], v. 31), but
Moses reported this revelation to the people sometime after God revealed it to him
privately.
120See also Daniel I. Block, "'You Shall Not Covet Your Neighbor's Wife': A Study in Deuteronomic
Domestic Ideology," Journal of the Evangelical Theological Society 53:3 (September 2010):449-74.
121Edmond Jacob, Theology of the Old Testament, p. 39.
This chapter teaches us that the proper response to God's Word is reverence for Him, and
obediencenot only because God "is Who He is," but because He also desires our
welfare.
"The Decalogue is at the heart of the message of Deuteronomy. It is the

divinely given foundation of the covenant relationship, the standard set by
the suzerain God as a basis for the continuing relationship with his vassal
people."124
2. Exhortation to love Yahweh ch. 6
John Walton suggested that chapters 626 expand the Decalogue with the intent of
addressing the spirit of the law.125 He believed the structure of the book supports his
contention that the writer chose exemplary cases. Moses intended in these chapters to
clarify the attitudes implied by the Ten Commandments, rather than only giving specific
commands on a variety of subjects. Walton identified four major issues that he believed
the Decalogue addresses, and around which chapters 6 through 26 seem to be organized.
He saw the structure of this section as follows:
MAJOR ISSUES GODWARD MANWARD

AUTHORITY Commandment 1 Commandment 5
(expounded in chs. 611) (expounded in 16:1818:22)
DIGNITY Commandment 2 Commandments 6, 7 & 8
(expounded in ch. 12) (expounded in chs. 1921;
22:123:14; and 23:15
24:7 respectively)
COMMITMENT Commandment 3 Commandment 9
(expounded in 13:114:21) (expounded in 24:8-16)
RIGHTS AND Commandment 4 Commandment 10
PRIVILEGES (expounded in 14:2216:17) (expounded in 24:1926:15)
Walton's basic thesis appears sound, but some of his conclusions seem questionable to
me.
"Before the principles, that is, the general stipulations, of the covenant are
spelled out, Moses devotes a great deal of attention to describing their
nature and how they are to be applied and transmitted. Thus once more the
strictly 'legal' or technical parts of the document are set within a hortatory
framework as part of a major Mosaic address."126
124Craigie, The Book . . ., p. 149.

125John H. Walton, "Deuteronomy: An Exposition of the Spirit of the Law," Grace Theological Journal 8:2
(Fall 1987):213-25.
Exhortation to observe the principles 6:1-3
These verses announce the commandments that follow and give the reason for obeying
them: God's blessing. God's blessing would come in the form of long life ("that your days
may be prolonged"), peace and prosperity ("that it may be well with you"), and numerous
descendants ("that you may multiply greatly"). The "fear" of God (v. 2; cf. 5:29, 35; et
al.) is the respect that comes from an appreciation of His character.
"It is a fear that produces not obeisance but obedience, not worry but
worship (6:13)."127
"Israel's continued enjoyment of a habitation in God's land, like Adam's

continued enjoyment of the original paradise, depended on continued
fidelity to the Lord."128
The essence of the principles 6:4-5
Here the actual exposition of the Decalogue begins with an explanation and implications
of the first commandment. Moses presented Yahweh as the one true God who requires
complete devotion: "You shall love the LORD your God with all your heart and with all
your soul and with all your might."
"With this chapter we come to the pivot around which everything else in
Deuteronomy revolvesthe Shema or Great Commandment, as it has also
come to be known (6:4-5). . . . In turn, the statutes and ordinances
explicate in specific and concrete ways the meaning of Deuteronomy 6:4-5
for the life of Israel. That is why Jesus can later say that all the law and the
prophets hang on this commandment (Matt. 22:40)."129
The idea in verse 4 is not just that Yahweh is the only God, but that He is also "one"
unified person (thus a "mono-deity," "one god"; the "triune," or Trinity aspect of God,
three Persons in one God, is clearly taught in other passages).
"It is possible to understand verse 4 in several ways, but the two most
popular renderings of the final clause are: (1) 'The LORD our God, the
LORD is one' (so NIV) or (2) 'The LORD our God is one LORD.' The former
stresses the uniqueness or exclusivity of Yahweh as Israel's God and so
may be paraphrased 'Yahweh our God is the one and only Yahweh' or the
like. This takes the noun 'ehad ('one') in the sense of 'unique' or 'solitary,' a
meaning that is certainly well attested. The latter translation focuses on the
unity or wholeness of the Lord. This is not in opposition to the later
Christian doctrine of the Trinity but rather functions here as a witness to
the self-consistency of Yahweh who is not ambivalent and who has a
127Sailhamer, p. 439. Cf. 2 Cor. 5:11.

129Miller, p. 97.
single purpose or objective for creation and history. The ideas clearly
overlap to provide an unmistakable basis for monotheistic faith. Yahweh
is indeed a unity, but beyond that he is the only God. For this reason the
exhortation of verse 5 has practical significance."130
This affirmation made inappropriate both "polytheism" (the belief in many gods) and
"henotheism" (the worship of one god without denying the existence of other gods).
"Yahweh was to be the sole object of Israel's worship, allegiance, and

affection."131
"Deuteronomy more than any other Old Testament book concerns itself
not only with the obligation to worship and the rules for doing so, but also
with the subjective aspect of worshipwith the feelings of the worshipper
and the spirit in which he or she worships."132
"The heart (leb) is, in Old Testament anthropology, the seat of the
intellect, equivalent to the mind or rational part of humankind. The 'soul'
(better, 'being' or 'essential person' in line with the commonly accepted
understanding of nepes) refers to the invisible part of the individual, the
person qua [as being] person including the will and sensibilities. The
strength (me'od) is, of course, the physical side with all its functions and
capacities."133
There is no word in Hebrew for "mind" or "brain."
"The demand [in v. 5] 'with all the heart' excludes all halfheartedness, all
division of the heart in its love. The heart is mentioned first, as the seat of
the emotions generally and of love in particular; then follows the soul
(nephesh) as the centre of personality in man, to depict the love as
pervading the entire self-consciousness; and to this is added, 'with all the
strength,' sc. [that is to say] of body and soul. Loving the Lord with all the
heart and soul and strength is placed at the head, as the spiritual principles
from which the observance of the commandments was to flow (see also
chap. xi. 1, xxx. 6)."134
"First and foremost of all that was essential for the Israelite was an
unreserved, wholehearted commitment, expressed in love for God."135
130Merrill, "Deuteronomy . . .," p. 24. J. Gerald Janzen, "On the Most Important Word in the Shema
(Deuteronomy VI 4-5)," Vetus Testamentum 37:3 (July 1987):280-300, believed the second of these
meanings was the proper one.
131Thompson, p. 121.
132Whybray, p. 99.
133Merrill, "Deuteronomy . . .," p. 25.
135Schultz, p. 40.
The only individual in the Old Testamentof whom it was said that he turned to the
Lord with all his heart, soul, and mightwas King Josiah (2 Kings 23:25). Jesus Christ
quoted verse 5 as the greatest of all God's commandments (Matt. 22:37-38; Mark 12:28-
30; cf. Luke 10:27).
"The verse does not invite analysis into ideas of intellectual, emotional,
and physical parts. The words behind heart, soul, and strength basically
relate to what a person is or how a person directs himself toward another
person. It is, therefore, not inaccurate for the NT writers to quote (or
translate) the Hebrew words, which are often synonymous, by differing
Greek words, which are also often synonymous, since the words taken
together mean to say that the people are to love God with their whole
selves."136
The statement begun here (vv. 4-5; cf. 11:13-21; Num. 15:37-41) became Israel's basic
confession of faith.137 This is the "Shema" (lit. "Hear," from the first word). Pious Jews
recite it twice daily even today.138
"If the Ten Words are the heart of the stipulations as a whole, the principle
of the Words is encapsulated in the so-called Shema (6:4-5), which defines
who the Sovereign is and reduces the obligation to Him to one of
exclusive love and obedience."139
"The Shema' should not be taken out of context and interpreted as a great
monotheistic confession. Moses had made that point in 4:35, 39: 'For
Yahweh (alone) is God; there is none beside(s) him.' Nor is the issue in the
broader context the nature of God in general or his integrity in particular
though the nature and integrity of his people is a very important concern.
This is a cry of allegiance, an affirmation of covenant commitment in
response to the question, 'Who is the God of Israel?' The language of the
Shema' is 'sloganesque' rather than prosaic: 'Yahweh our God! Yahweh
alone!' or 'Our God is Yahweh, Yahweh alone!' This was to be the
distinguishing mark of the Israelite people; they are those (and only those)
who claim Yahweh alone as their God."140
"Heart," "soul," and "might" are three different internal human functions. In other similar
passages, only two of these are mentioned ("heart" and "soul"; 4:29; 10:12; Josh. 22:5).
In still other passages, another is added ("mind"; Mark 12:30; Luke 10:27). The meaning
is the same in all cases: wholeheartedly, or "all that is within me" (Ps. 103:1).
136Kalland, pp. 64-65. See Merrill, Deuteronomy, pp. 165-66, for further explanation of the variations that
exist in the Gospel references to this verse compared with the Hebrew text here.
138Isidore Epstein, Judaism, pp. 162-63.
139Merrill, "A Theology . . .," p. 78. Cf. E. W. Nicholson, Deuteronomy and Tradition, p. 46.
140Daniel I. Block, "How Many Is God? An Investigation into the Meaning of Deuteronomy 6:4-5,"
Journal of the Evangelical Theological Society 47:2 (June 2004):211.
Exhortation to teach the principles 6:6-9
This section contains instructions for remembering and teaching these great truths to the
following generations.
"In the psychology of the Old Testament the heart is not the center of
emotional life and response but the seat of the intellect or rational side of
humankind. To 'be upon the heart' is to be in one's constant, conscious
reflection."141
"The reason for this emphasis on the children is clear. Deuteronomy is

always aimed at the next generation. It takes the present (next) generation
back to the past and brings the past afresh into the present. The children
are now the ones before whom all the choices are laid, and some day their
children will be there and the divine instruction will confront them (e.g.,
30:2). Can they learn afresh what it means to love the Lord
wholeheartedly?"142
Note the emphasis in verses 6-9 on the importance of parents diligently using
opportunities, as they arise daily in the course of their everyday movements and
activities, to equip their children to live dependently on God.
"When our children are ignorant of the past, they will have no hope for the
future."143
A Japanese girl who studied at an American college enjoyed living in the United States,
but one thing she longed to see was the inside of a true Christian home. She spent her
Christmas vacation in the home of one of her classmates, and she had a delightful time.
As she was about to leave, the mother said, "How do you like the way we Americans
live?" "Oh," said the girl, "I love it! Your home is truly beautiful. Yet, there is one thing I
miss." A faraway look came into her eyes as she continued, "I have been with you to your
church and have seen you worship there, but I have missed God in your home. In Japan
we have a 'god shelf' in every home, so we can worship right in our house. Excuse me,
but don't you Americans worship God in your homes?" Her host felt convicted, for there
was little to reveal that theirs was a Christian home, not even a time when the family
prayed and read the Bible together.
One day in a seminary class, I asked my students to suggest some ways that parents can
perpetuate the knowledge of God in their children. A young man proceeded to explain
that his wife had grown up in Brazil, where her parents had practiced the custom of
writing down evidences of God's faithfulness to their family, and putting the paper into a
matchbox. At the end of each year they glued that year's matchbox onto others from
preceding years. While the girl was growing up, she saw her parents construct a house
141Merrill,
Deuteronomy, p. 167.
142Miller,
p. 107.
143Wiersbe, p. 391.
made out of these matchboxes. When the family ran into trouble, they would open up one
or more of the matchboxes, read the record of God's faithfulness, and be encouraged.
Friends of ours used to keep a special gallon iced tea jar on the counter in their kitchen.
When God showed His faithfulness in some dramatic way, they wrote what happened on
a slip of paper and put it into the jar. Then, when the going got tough, they opened the jar
and reminded themselves of how God had been faithful to them in the past.
God gave the command to instruct the children in figurative language. The point is that
the Israelites were to meditate on God's words without ceasing. The fact that they sought
to fulfill this command literally with Scripture holders, on their bodies (Heb. tefillin; Gr.
phulakterion, phylacteries) and on their doorframes (Heb. mezuzot, mezuzahs), was
commendable but misguided.144 Another view is that the literalness of verse 9 argues for
a literal interpretation of verse 8.145 The Lord Jesus later condemned their pride in these
physical objects, and their reliance on them to produce godliness (Matt. 23:5)not their
use of them.
Observant Jews still often mount little holders on the frames of their front doors, into
which they place a small parchment scroll. Exodus 13:1-16, Deuteronomy 6:4-9 and
11:13-21, and the name "Shaddai" appear on these papers, as a visible sign and reminder
of their faith. In addition, sometimes Jews place the Decalogue, and or Exod. 13:1-16,
and or Num. 10:35-36 in these holders. W. M. Thomson wrote that the passages written
were generally Deuteronomy 6:4-9 and 11:13-30, in his day (mid-nineteenth century).146
The Jews call the scroll and its holder a "mezuzah" (lit. "doorpost").
"It's much easier to wear a gold cross on our person than to bear Christ's
cross in daily life, and to hang Scripture texts on the walls of our homes
than to hide God's Word in our hearts. If we love the Lord and cleave to
Him, we will want to know His Word and obey it in every area of our
lives."147
The fact that God commanded the Israelites to "write" (v. 9) anything at all, reveals that
literacy was widespread in Israel.
"Ancient Hebrew written documents, recovered by archaeology,

demonstrate both that there were readers and writers in ancient Israel, and
that they were by no means rare. Few places would have been without
someone who could write, and few Israelites could have been unaware of
writing."148
144See Alfred Edersheim, Sketches of Jewish Social Life in the Days of Christ, pp. 106-7.
145Mayes, p. 177.
146W. M. Thomson, The Land and the Book, 1:141.
147Wiersbe, p. 402.
148Alan R. Millard, "The Question of Israelite Literacy," Bible Review 3:3 (Fall 1987):31. See also
Christopher A. Rollston, Writing and Literacy in the World of Ancient Israel.
Israel's kings were later to write their own copy of the Torah, but at this time most kings
in the ancient Near East were virtually illiterate.149 Thus there seems to have been a
higher level of literacy in Israel compared to her neighbor nations.
Exhortation to give Yahweh exclusive recognition, worship, and obedience 6:10-19

"The constant corollary of the demand for loyalty in ancient suzerainty
treaties was the prohibition of allegiance to any and all other lords."150
Prosperity (vv. 10-15) and adversity (vv. 16-19) would equally test the Israelites'
devotion to Yahweh.151
Several years ago a young Frenchman captured the attention of the world by walking a
tightrope between the towers of New York's World Trade Center, 1,350 feet above the
streets below. A few months later, however, while practicing on a relatively low wire in
St. Petersburg, Florida, he fell 30 feet and was injured. As he lay waiting for help, he
reportedly beat his fist on the ground saying, "I can't believe it! I can't believe it! I never
fall!" I don't know what caused his accident, but I'd guess that he became careless about
his concentrationbecause he was working at a low level where the risk didn't seem very
great.
The Israelites were not to destroy many towns (including buildings and infrastructure,
streets, etc.), but only to kill their inhabitants (including animals, idols, sacred pillars,
high places, and shrines), a rare policy in the history of warfare.152 Their obedience to the
command to preserve most towns has resulted in an absence of archaeological evidence
for the conquest of the land. Both abundance and want will tempt one to forget God (cf.
Prov. 30:8-9; Phil. 4:11-13). At "Massah" (v. 16), the Israelites complained about their
lack of water (Exod. 17:1-7).
Exhortation to remember the past 6:20-25

God explained more fully here the teaching of children that He had hinted at previously
(v. 7). We can learn from these verses how to maintain and transmit a realistic
consciousness of the true God from one generation to the next. This whole chapter deals
with the first commandment in the Decalogue.
"Later Judaism wrongly concluded that covenant keeping was the basis for
righteousness rather than an expression of faithful devotion. But true
covenant keeping in the final analysis is a matter of faith, not merely of
works and ritual. Thus the central feature of the covenant stipulations is
their providing a vehicle by which genuine saving faith might be displayed
(cf. Deut 24:13; Hab 2:4; Rom 1:17; 4:1-5; Gal 3:6-7)."153
153Ibid., p. 175.
"The basic truth laid down in Deuteronomy is that which is expressed in

chapter vi. 23'And He brought us out from thence, that He might bring
us in, to give us the land which He sware unto our fathers."154
In view of God's grace to His people, believers should respond with love for God. We
should express that love in obedience to His revealed will, and we should perpetuate the
knowledge of God in the next generation.
3. Examples of the application of the principles chs. 711

"These clearly are not laws or commandments as such but primarily series
of parenetic homilies in which Moses exhorted the people to certain
courses of action in light of the upcoming conquest and occupation of
Canaan. Within these sections, however, are specific and explicit
injunctions based upon the Decalogue and anticipatory of further
elaboration in the large section of detailed stipulations that follows
(12:126:15)."155
Command to destroy the Canaanites and their idolatry ch. 7

This chapter is a logical development of what Moses said in chapters 5 and 6. God had
called on His people to acknowledge that He is the only true God ("Hear, O Israel! The
LORD is our God; the LORD is one"the Shema), and to be completely loyal to Him. In
Canaan, they would encounter temptations that might divert them from their fidelity (cf.
6:14). Now we have a full explanation of how the Israelites were to deal with these
temptations. These instructions amplify the second commandment (5:8-10).
7:1-11 Moses mentioned seven nations that resided in Canaan here (v. 1), but as
many as 10 appear in other passages (cf. Gen. 15:19-21; Exod. 34:11;
Num. 13:28-29; Judg. 3:5). Perhaps Moses named seven here for
rhetorical purposes, "seven" being a number that indicates completion or
fullness.
The "Hittites" originally migrated from Asia Minor (modern Turkey; cf.
Gen. 23:10).
"The reference is something of a problem, for the historical
Hittite empire of the Late Bronze Age lay considerably
north of Palestine. It should be understood either that there
were in fact many Hittite migrants into Palestine (enough to
justify Gen. 10:15, which lists Heth, from whom the
Hittites descended, as a son of Canaan), or that the use of
the term came to be very vague, as a result of a loose use of
the name of the land of the Hittites to cover an area much
more extensive than that to which it properly applied."156
154Baxter,1:217.
155Merrill,
Deuteronomy, p. 176.
156Mayes, pp. 182-83.
The origin of the "Girgashites" is uncertain (cf. Gen. 10:16; 1 Chron.

1:14). The "Amorites" were native inhabitants who lived in the mountains
of Canaan. The "Canaanites" were native inhabitants who lived on the
coastlands. The "Perizzites" were native inhabitants who lived in the hill
country. The "Hivites" were native inhabitants who lived to the north, just
south of the Lebanon mountains. And the "Jebusites" were native
inhabitants who lived in and around Jerusalem.157
One reason for God commanding the total extermination of these idolaters
was the evil effect their corrupt worship would have on the Israelites and
their relationship with Yahweh ("they will turn your sons away from
following Me to serve other gods," v. 4).158 They deserved to die, not only
for their many vile and violent sins (9:4-5), but also for their persistent
hatred of God (v. 10; cf. Gen. 9:25-26; 10:15-18; Exod. 23:23).
"Thus he is not speaking of those Canaanites who actually

forsook their idols and followed the Lord [such as
Rahab]."159
The idolaters' "sacred pillars" (v. 5) were their stone monuments,

examples of which have been found at Gezer and Hazor. These may have
originally been phallic symbols used in fertility rites of worship.
Sometimes a sacred pillar (Heb. massebah) marked a place where a
theophany occurred (e.g., Gen. 35:14). Later the Hebrew term refers to a
legitimate element of cultic apparatus in Israel's worship (e.g., Hos. 3:4).
Hezekiah condemned the sacred pillars (2 Kings 18:4), and they are
usually listed among the unacceptable objects involved in Israel's worship
(e.g., 12:3; 16:22; Exod. 23:24; 34:13; Lev. 26:1; et al.).160
"Asherim" (v. 5) is the masculine plural form of the feminine singular

"Asherah." It may have been a carved wooden image of the goddess
Asherah, rather than simply an upright wooden pole."161
Israel was to be different from other nations (i.e., "holy") because God had
"chosen" to bless her ("to be a people for His own possession," v. 6).
Likewise Christians today should deal ruthlessly with sin in our lives (cf.
1 Cor. 5:6). Israel's election was not due to anything in her that merited
God's favor (e.g., "the LORD did not set His love on you . . . because you
were more in number"), but only due to God's free choice to "bless whom
He would bless" (Num. 22:6; cf. Gen. 12:3; Num. 23:30; Rom. 9).
157The Nelson Study Bible, p. 305.

158See Tremper Longman III, "The Divine Warrior: The New Testament Use of an Old Testament Motif,"
Westminster Theological Journal 44 (Fall 1982):290-307.
160Mayes, p. 184.
161Ibid.
"Israel had a priestly tribe, the tribe of Levi, but the nation
as a whole was also to be a priesthood. The historical
function of a priest was to represent man to God. The tribe
of Levi represented Israel before God; and the nation Israel
was to represent the Gentile nations before God."162
God's promises to the Israelites' forefathers and His deliverance of Israel
out of Egypt were demonstrations of the "love" that lay behind God's
election (vv. 7-8). His motive of "love" comes through clearly. The reason
for this love was not that its recipients were attractive or great "in number"
or power, but that its Giver is a loving Person.
"God's people don't live on explanations; they live on

promises."163
7:12-26 Obedience would bring blessing. Moses enumerated the blessings for
remaining completely devoted to God and refusing to practice idolatry
(vv. 13-16). "Grain," "wine," and "oil" (v. 13) represent the three principle
food products of Canaan.164 The Israelites would be able to obtain
encouragement in battle by remembering God's past faithfulness ("what
. . . God did to Pharaoh and to all Egypt . . . the signs and the wonders and
the mighty hand . . . by which the LORD your God brought you out"; vv.
17-21). God told the Israelites He would drive out the Canaanites
gradually ("little by little"; v. 22). He would not allow them to destroy the
Canaanites totally until they had grown large enoughnumericallyto
care for the land adequately (cf. Exod. 23:27-33). This gradual
extermination would be hard for the Israelites, in that the temptations to
idolatry would continue to abound on every hand. Nevertheless, it would
be better for them than sudden annihilation of their enemies because in
that case the land would become wild and unmanageable ("for the wild
beasts would grow too numerous for you," v. 22). The Israelites were not
to take the "gold" and "silver" from the Canaanite idols for themselves
(v. 25). The whole idol was "under the ban" (Heb. herem), and they were
to destroy it (vv. 25-26).
Believers should not make defiling alliances with unbelievers, who are pursuing lives of
rebellion against God, but should oppose their actions (cf. 2 Cor. 6:14-18).
". . . all that truly love God hate what he hates."165
Warning against pride and forgetfulness of God ch. 8

"Two important lessons from the past are now referred to. First, the
experience of God's care in the wilderness period, when the people of
162Fruchtenbaum, p. 115.
163Wiersbe, p. 393.
164S. R. Driver, A Critical and Exegetical Commentary on Deuteronomy, p. 103.
165Henry, p. 183.
Israel were unable to help themselves, taught them the lesson of humility
through the Lord's providential discipline. The memory of that experience
should keep them from pride in their own achievements amid the security
and prosperity of the new land (8:1-20)."166
The Israelites were not only in danger of compromising with the Canaanites (ch. 7). They
were also in danger of becoming too self-reliant when they entered the land (ch. 8). Note
the two double themes, of remembering and forgetting, and the wilderness and the
Promised Land, in this chapter. They lead to the warning in verses 19-20. Four times in
chapters 8 and 9, Moses commanded the Israelites to "remember" (8:2, 18; 9:7, 27), and
four times he warned them not to "forget" (8:11, 14, 19; 9:7).
8:1-6 God "humbled" the Israelites, in the sense that He sought to teach them to
have a realistic awareness of their dependence on Himself for all their
needs. Being totally dependent on God involves true humility. God's
supernatural provision of manna to eat, and clothing to wear, should have
taught the people that they were completely dependent on His provision
for all their needsnot just food and clothing.
"Imagine having a suit of clothes that would not wear out. I

know the ladies would not like this at all. Year after year
the wife could tell her hubby that she needed a new dress,
and year after year the husband could say that the one she
was wearing looked brand new. I tell you, after that went
on for forty years, the women would be pretty far behind in
the styles. However in the wilderness the styles didn't
change; so it really didn't make any difference. Seriously,
this is marvelous; it is a miracle."167
"I have been told by a medical missionary that one of the

causes of foot-swelling in the orient is an improper diet. It
is interesting that the manna had all the vitamins they
needed to keep their feet from swelling as they journeyed
through the wilderness."168
"Life is a school (Ps. 90:12) and we often don't know what

the lesson was until we failed the examination!"169
"The devil tempts us to bring out the worst in us, but God
tests us to bring out the best in us."170
167McGee, 1:555.
168Ibid., 1:254.
169Wiersbe, p. 395.
170Ibid.
What "proceeds from (out of)" God's "mouth" (v. 3) does not refer to the
spoken revelations of God exclusively, but, more comprehensively, to all
that comes from God to man.171
"The third means of divine self-disclosure in the context of

the Deuteronomic covenant [in addition to historical event
and theophany] was by word. It is important to note,
however, that in the ancient Near East and in the Old
Testament there is no essential distinction between act and
word, for the act is produced by the word and the word is
never without effective purpose. It is dynamic, entelic,
purposeful, creative, powerful (cf. Gen. 1:3, etc.). It does
not exist (as in Greek philosophy, for example) as a
theoretical or neutral abstraction. In terms of revelation,
and especially in Deuteronomy, it is necessary to see the
powerful word as a covenant instrument; the word of the
Sovereign commands and communicates, but it also effects,
empowers, and creates."172
The contrast intended is not between physical bread and the special
revelation of God in Scripture. It is, more generally, between what man
provides for himself, and what God provides for him. God was warning the
Israelites against excessive self-reliance (cf. Matt. 4:4; Luke 4:4).
"Just as the Genesis narratives used God's act of providing

clothing for Adam and Eve to demonstrate his care for
humankind after they were cast out of the Garden (Ge
3:21), so God's care for Israel in the wilderness is pictured
here in his providing for their clothing (Dt 8:4). Moreover,
the same picture of God as a loving father, which
permeates the early chapters of Genesis . . ., is recalled
again here: 'As a man disciplines his son, so the LORD your
God disciplines you' (Dt 8:5; cf. 32:6)."173
8:7-20 "The proper response to plenty is thanksgiving and

worship. It is Jewish custom to pray after certain festive
meals because of the phrase [']when you have eaten and are
full [v. 12].[']"174
171See Gerhard von Rad, Deuteronomy, p. 72; Raymond Van Leeuwen, "What Comes out of God's Mouth:
Theological Wordplay in Deuteronomy 8," Catholic Biblical Quarterly 47 (January 1985):53-57; and
Miller, p. 116.
174The Nelson . . ., p. 307. See also Wiersbe, p. 397.
Moses applied the lesson to Israel's future in this section. When the people
had later settled in the land, and were experiencing God's blessing of
material wealth, they would face the temptation to think they were
responsible for itrather than God (v. 17)! The "prophylactic" to this
spiritual delusionin that future time of blessingwould be to
"remember" what God had taught them in the past. It had been He, not
themselves, who had been responsible for their prosperity.175
"The Word of God was given so that we might better know

the God of the Word."176
"'To remember' means literally to re-member the body, to

bring the separated parts of the community of truth back
together, to reunite the whole. The opposite of re-member
is not forget, but dis-member."177
The list of good products that awaited the Israelites in the Promised Land
(v. 8) has led some enterprising Americans to produce and sell the "Bible
Bar." This is a snack bar, made from the ingredients listed in this verse,
that is available for purchase.
As God's people move toward the realization of the inheritance that He has promised us,
we need to remember His faithful provision in the past. If we do not remember, we may
turn aside and stop following Him faithfully in the present. Failure to remember, and
follow faithfully in the present, will also result in God's punishment in the future (cf.
1 Cor. 3:12-15).
"Always remember to forget

The troubles that passed your way,
But never forget to remember
The blessings that come each day."178
This section has great application value for Christians who enjoy material prosperity.
God clearly revealed the essence of pride and humility, here, as well as the way to
maintain a realistic outlook on material blessings. God wanted Israel to learn that material
blessings are basically not rewards for godliness, but essentially sovereignly given gifts
of grace from her loving God. They were "tools" with which to serve Him.
There are basically two reasons that, or conditions in which, God blesses people: One is
that God sovereignly chooses to bestow a blessing on a particular person or group or
nation and not on another (cf. Mal. 1:2-3; Rom. 9:13). The other condition is that when a
175See Eugene H. Merrill, "Remembering: A Central Theme in Biblical Worship," Journal of the
Evangelical Theological Society 43:1 (March 2000):27-36.
176Wiersbe, p. 457.
177A. J. Heschel, Man Is Not Alone, p. 61.
178Anonymous.
person chooses to walk in God's will, be he or she a believer or a non-believer, that

person will enjoy more of God's blessing than the person who chooses not to walk in
God's will.
Warning against self-righteousness 9:110:11
"From a literary standpoint Deut 9:110:11 is a travel narrative much like

Deut 1:63:29, with which, in fact, it shares much in common. For
example, both are introduced (1:1-5; 9:1-6) and concluded (3:29; 10:11)
by a setting in the plains of Moab in anticipation of the conquest of
Canaan."179
This pericope contains the second important lesson from the past:
"Secondly, any success they might enjoy in the coming conquest was not
to be interpreted as a mark of divine approval for their own righteousness
(9:1-6). In fact, both in the incident of the golden calf (9:7-21) and in a
number of other incidents (9:22, 23), Israel had proved herself stubborn
and rebellious. She was delivered only after the intercession of Moses
(9:24-29). Past experience should remind the people that they needed
discipline for their rebellious ways. Yet through all their recalcitrance
Yahweh remained faithful, even to the extent of granting them two more
tables of stone when the first ones were broken (10:1-11; cf. Ex. 32:19;
34:1-4). All the experiences of the past would underline the fact that Israel
was dependent on Yahweh for divine care, provision, protection, and
forgiveness. To forget these facts was to display base ingratitude and self-
deifying pride."180
"Besides the more vulgar pride which entirely forgets God, and attributes
success and prosperity to its own power and exertion, there is one of a
more refined character, which very easily spreadsnamely, pride which
acknowledges the blessings of God; but instead of receiving them
gratefully, as unmerited gifts of the grace of the Lord, sees in them
nothing but proofs of its own righteousness and virtue. Moses therefore
warned the Israelites more particularly of this dangerous enemy of the
soul, by first of all declaring without reserve, that the Lord was not about
to give them Canaan because of their own righteousness, but that He
would exterminate the Canaanites for their own wickedness (vers. 1-6);
and then showing them for their humiliation, by proofs drawn from the
immediate past, how they had brought upon themselves the anger of the
Lord, by their apostasy and rebellion against their God, directly after the
conclusion of the covenant at Sinai; and that in such a way, that it was
only by his earnest intercession that he had been able to prevent the

destruction of the people (vers. 7-24), and to secure a further renewal of

the pledges of the covenant (ver. 25chap. x. 11)."181
9:1-6 Moses explained the reasons God was giving Canaan to the Israelites. In
addition to God's promises to the patriarchs (v. 5), God was using Israel as
a broom to sweep away the spiritually and morally polluted Canaanites
("driving them out before you"). Israel was His instrument of judgment.
The people of God should not conclude that "[their] righteousness" was
what merited God's blessing. Essentially they were "a stubborn people"
(v. 6), unresponsive to God's will, as the Canaanites had been. The
expression "stiff-necked" pictures unwillingness to submit to the yoke of
God's sovereignty (cf. Exod. 32:9; 33:3, 5; 34:9; Isa. 48:4). God's choice
to bless them was not due to their righteousness. Their "righteousness"
was not particularly superior to that of the Canaanites. God's choice rested
on His purposes in electing Israel (v. 5; cf. Eph. 1:4).
Self-righteousness became a besetting sin of the Israelites. The only way

we can avoid it is to remember our own sinfulness. God has chosen
Christians, not because of our righteousness, but in spite of our sinfulness.
9:7-24 Moses provided ample evidence of Israel's stubbornness. Again he called

on the Israelites to "remember" their past ("how you provoked the LORD
your God to wrath . . . from the day that you left the land of Egypt . . . you
have been rebellious"; v. 7). He gave their rebellion at Horeb extended
attention in this address because it was a very serious offense. They
followed the reception of God's greatest blessing, the revelation of
Himself and His will, with immediate apostasy.
"The very finger of God [v. 10]. This is a double figure of

speech (1) in which God is ascribed human features
(anthropomorphism) and (2) in which a part stands for the
whole (synecdoche). That is, God, as Spirit, has no literal
finger nor, if he had, would he write with his finger. Rather,
the sense is that God himselfnot Moses in any waywas
responsible for the composition of the Ten Commandments
(cf. Exod 31:18; 32:16; 34:1)."182
"To 'blot out the name' [v. 14] is, in the context of covenant
disloyalty, tantamount to the Lord's termination of his
relationship with his people."183
Moses fasted for "40 days and nights" following the Golden Calf incident,
"neither [eating] bread nor [drinking] water" (v. 18), which reflects his
total dependence on God. Then Moses alluded to the failures at Taberah,
181Keiland Delitzsch, 3:334-35.

182TheNET Bible note on 9:10.
183Merrill, Deuteronomy, p. 193. Cf. Thompson, p. 140.
Massah, Kibbroth-hattaavah, and Kadesh (vv. 22-23). He did not name

these in chronological order, but in the order of their importance,
proceeding from the lesser to the greater offenses. This presentation
should have had great rhetorical and persuasive impact on Moses' original
audience, and it should have the same effect on us. Moses also referred to
God's faithfulness to His people in spite of their failures, that further
demonstrated how wicked these sins really were.
9:25-29 Moses returned in these verses to the rebellion at Sinai, to further illustrate
how Israel had no basis for boasting of her own righteousness before God.
God had preserved Israel only because of His mercy and covenant
faithfulness.
"It is good for us often to remember against ourselves, with

sorrow and shame, our former sins, and to review the
records conscience keeps of them, that we may see how
much we are indebted to free grace, and may humbly own
that we never merited at God's hand any thing but wrath
and the curse."184
10:1-11 God renewed the broken covenant with Israel because of Moses'
intercession, not because Israel deserved it. Moses "made [the] ark" (v. 3)
in the sense that he directed Bezalel to make it (cf. Exod. 25:10; 37:1).
"Ark" was a common English word for box, chest, or basket in
seventeenth-century England, and most modern English translations still
use this old word. "Acacia" (Heb. shittim) wood was "a hard, durable,
orange brown wood, still common in desert regions of Palestine."185
Other evidences of God's grace were His appointment of another high

priest when "Aaron died" ("Eleazar his son," v. 6), and His provision of
"water" in the wilderness (v. 7). "Moserah" (v. 6; Num. 33:31) may be
another name for Mt. Hor (Num. 33:38), or the district in which Mt. Hor
stood, or "Moserah" might not be a place name at all but a common noun
(Heb. mosera, "chastisement"), indicating the reason for Aaron's death
rather than the site.186 Another possibility is that the order "Beeroth Bene-
jaakan to Moserah," in verse 6, may refer to a second visit to these sites,
whereas the order "Moserah . . . Bene-jaaken," in Numbers 33:31, may
refer to a first visit.187
God also "set apart the tribe of Levi" as priests' assistants or assistant-
priests, even though the nation had failed in its calling as a "kingdom of
priests" ("to carry the ark of the covenant" and tabernacle; vv. 8-9).
184Henry, p. 184.
185Mayes, p. 204.
186See R. K. Harrison, Introduction to the Old Testament, p. 511.
187Jamieson, Fausset, and Brown, p. 149.
Furthermore, He permitted the disobedient people to "proceed" on toward

the Promised Land, instead of immediately destroying them (v. 11).
Again, the order of events here is logical rather than chronological.
Excessive self-reliance (ch. 8) and self-importance (9:110:11) would erode Israel's

proper concept of God. The people would regard God as less than He was. This was a
violation of the third commandment (5:11), which aims at keeping man's view of God's
reputation (name) consistent with His character.
Admonition to fear and love God 10:12-22

Having recited what God had done for the Israelites, Moses now called on them to
respond and make a commitment to Him.
"The structure of the passage reveals an enveloping pattern in which

injunctions to obey God (vv. 12-13; 20-22) embrace the corollary
command to exhibit proper care and concern for other people, especially
the socially and economically disadvantaged (vv. 14-19). The motive
clause and that which binds the whole together is v. 17, a confession of the
sovereignty of God and of his justice."188
10:12-13 In view of His past grace to His people, what did God "require from"
them? Moses summarized Israel's responsibility: "fear the LORD," "walk in
all His ways," "love Him," "serve the LORD your God with all your heart
and with all your soul,", "keep the LORD's commandments and His
statutes" (emphasis added); or to put it in a short form: "fear, walk, love,
serve, and keep." God expected total allegiance to Himself and obedience
to His covenant.
"These are the central ideas not only of Deuteronomy but

of the whole Pentateuch in its final shape."189
"The Book of Deuteronomy is one long, varied plea for

hearty obedience to God, based on the two grand motives
of love and godly fear."190
"Not everybody listening gets the message the first time,

and some who do might forget it."191
The "fear [of] the LORD" (v. 12) includes the response that springs from
one's knowledge of his personal sinfulness, as he realizes that he stands
before a holy God.
190Newell, pp. 244-45.
191Wiersbe, p. 399.
"Reverence, obedience, total commitment are the

ingredients of the fear of the Lord."192
10:14-19 The rationale behind this response was that, as God had demonstrated love
for her ("the LORD set His affection to love them, and He chose . . . you of
all peoples"), so Israel was to demonstrate love for God (vv. 14-15). The
phrase "highest heavens" (v. 14) is a Hebrew idiom indicating the totality
of heaven; it does not mean that there are multiple levels of heaven.193
"Above all, therefore, they were to circumcise the foreskin
of their hearts, i.e., to lay aside all insensibility of heart to
impressions from the love of God (cf. Lev. xxvi. 41; and on
the spiritual signification of circumcision, see vol. i.
p. 227), and not stiffen their necks any more, i.e., not
persist in their obstinacy, or obstinate resistance to God (cf.
chap. ix. 6, 13). Without circumcision of heart, true fear of
God and true love of God are both impossible. As a reason
for this admonition, Moses adduces in vers. 17 sqq. the
nature and acts of God."194
"God chose Israel to be an elect nation, not true of any
other nation in this world. However, national election does
not guarantee the salvation of every individual member of
that nation. Individual salvation is based on individual
election on God's part and faith on man's part. In verse 16,
individual members of the elect nation are encouraged to
'circumcise therefore the foreskin of your heart.' Whereas
circumcision of the flesh is a sign of one's membership in
the elect nation, circumcision of the heart is a sign of
individual election."195
10:20-22 ". . . Moses emphasized a vital relationship with God as
fundamental to all other issues in life. Second to this was a
genuine love relationship with fellow-man."196
"'. . . cleave' ["cling" v. 20] . . . is synonymous with love
(cf. Gen. 34:3; 1 Kg. 11:2) or devotion to a leader (2 Sam.
20:2). In the Pentateuch it is only Deuteronomy which uses
the word in connection with the relationship of God and
Israel (cf. also 11:22; 13:4; 30:20, and . . . in Jos. [Joshua]
22:5; 23:8)."197
192Miller,p. 107.
193Craigie, The Book . . ., p. 204; Merrill, Deuteronomy, p. 203.
195Fruchtenbaum, p. 115.
196Schultz, p. 48. Cf. Matt. 22:37-39. See Appendix 1, at the end of these notes: Key verses and important
commands in Moses' speeches.
197Mayes, p. 211.
The consequences of obedience and disobedience ch. 11
The section of Deuteronomy dealing with general stipulations of the covenant ends as it
began, with an exhortation to covenant loyalty (5:1-5; cf. 4:32-40).
"This chapter is to be understood as a re-emphasis of these principles [that

were to govern Israel's life] before the detailed laws of the so-called
Deuteronomic Code (12:126:19) are presented."198
11:1-12 In these verses, Moses developed the requirement of "love [for] God"
more fully. God's acts toward Israel had been for their "discipline" (v. 2),
not just punishment.
The force of the comparison of Egypt with Canaan, in verses 10-11, is that
irrigation was absolutely necessary, not an option, in Egypt. However, in
Canaan the people would not need it, because God sent "rain [from]
heaven" on that land. Most farmers would actually have preferred the rich
topsoil of the Nile delta region, to land that depended on rain that might or
might not come. Perhaps Moses was comparing Egypt, disdainfully, to a
small green ("vegetable") "garden" irrigated by dirty water, with the
extensive farmlands of Canaan that God watered with clean rain.199
"watered it with your foot [v. 10]: the significance of this is

not entirely clear. It is sometimes taken as an allusion to the
irrigation channels which are hollowed out by foot in soft
earth, or to a way of regulating by foot the flow of water in
such irrigation channels, or to a water wheel turned by the
foot, or even as a metaphorical allusion to physical
labour."200
11:13-21 Moses held out the blessings for obeying God as an additional motivation.
God would send rain on the land ("give rain for your land," v. 14a) that
would result in productivity ("[so] that you may gather in your grain and
your new wine and your oil. He will give grass in your fields for your
cattle, and you will eat and be satisfied"; vv. 14b-15).
"I do not understand why people think that if things come

easily, they have done it; if things come with difficulty,
then God must be in it."201
199L.Eslinger, "Watering Egypt (Deuteronomy XI 10-11)," Vetus Testamentum 37:1 (January 1987):85-90.
200Mayes, p. 214.
201McGee, 1:562.
"The early and late rain(s)" (v. 14) refers to the rains that marked the
beginning and end of the rainy season, which was usually between
October-November and March-April.202
"The first priority is . . . given to Scripture as the means of

teaching the greatness and grace of God [to the next
generation, vv. 18-19]."203
11:22-32 God would "drive out all" the Canaanites ("these nations," v. 23), and give
Israel all the land that He had promised Abraham ("every place on which
the sole of your foot treads . . . from the wilderness [of Paran] to Lebanon,
and from . . . the river Euphrates, as far as the western [Mediterranean]
sea"; v. 24; cf. Gen. 15:18).204
". . . the foot [v. 24] is a symbol of power, so that for

example, to put under foot means to subjugate (cf. Ps.
110:1), while to walk over an area of land is the act of
taking possession of that land . . ."205
Verses 26-28 are a concluding summary.206 The decision Israel faced

would result in either "(a) blessing" or cursing ("a curse").
"One of the most frequently used words in Deuteronomy is

'today.' It occurs almost a hundred times, most frequently in
the phrase 'the commandment that I am commanding you
today.' This usage is of great significance for the
theological understanding of the book. Basically it is used
to indicate the crucial nature of the moment at which the
covenant at Horeb is established and the people are
summoned to obedience."207
God commanded that when the Israelites entered the land, they should
assemble beside the "oaks of Moreh" (v. 30, near Shechem), where
Abraham had received the promise of the land (Gen. 12:6-7). "Gilgal"
may have been another name for "Shechem," or a town close to Shechem.
This is probably not the same "Gilgal" that stood near Jericho. Shechem
was near the geographic center of Canaan. There the people were to recite
the "blessing[s]" and "curse[s]"from the two mountains on either side of
the site (i.e., "Mt. Gerizim" and "Mt. Ebal"; cf. chs. 2728; Josh. 8:33;
202Mayes, p. 215.
204See Richard D. Patterson, "The Biblical Imagery of Feet as a Vehicle for Truth," Bibliotheca Sacra
163:649 (January-March 2006):35.
205Mayes, pp. 216-17.
207Whybray, p. 95. Cf. Isa. 49:8; 2 Cor. 6:2.
24:1-28). This ceremony would repeat and reinforce the instructions

Moses gave, here in Deuteronomy, after Israel entered the land.
". . . it is usually supposed that the background to the

association of these two mountains with blessing and curse
is a covenant ceremony near Shechem in the valley
between Gerizim and Ebal. Gerizim is chosen as the
mountain of blessing because, lying on the south and
therefore the right-hand side [when facing east] . . ., it was
the place of good fortune; Ebal, on the other hand, lay on
the north, the left-hand side and so is associated with
misfortune. This explanation should be complemented with
that of Blow, Z[eitschrift des] D[deutschen] P[alstina-]
V[ereins] 73, 1957, 105ff. . . ., who points out that because
of their different geological structures Ebal and Gerizim
present starkly different appearances: the latter being
fruitful and the former bare and barren. This would have
been ascribed to the action of Yahweh: fruitfulness being
the result of blessing, and sterility the result of his
judgment and curse; so the curse is associated with Ebal
and the blessing with Gerizim."208
Peter Craigie pointed out the chiastic structure of the major blessing and curse references
in Deuteronomy as follows:
A The blessing and curse in the present covenant renewal (11:26-28)

B The blessing and curse in the future covenant renewal (11:29-32)
C The specific legislation (12:126:19)
B' The blessing and curse in the future covenant renewal (27:1-26)
A' The blessing and curse in the present covenant renewal (28:129:1).209
This arrangement stresses the consequences of obedience and disobedience in the present
and the future.
This first part of Moses' second address concludes with an exhortation to obey God's
covenant ("you shall be careful to do all the statutes and judgments," v. 32). In this part of
his speech to the Israelites, Moses explained and emphasized the essence of the Law. His
words expounded the meaning of the first three commandments in the Decalogue, and
urged Israel to be absolutely faithful to God. Because He had loved His people, they
should love Him in return.
"The basic stipulation of covenant, then, (1) lays a foundation for the
specific stipulations, a foundation that consists of a recognition of
Yahweh's election of Israel by love and grace, (2) forms a recapitulation of
208Mayes, p. 218.
and commentary on that fundamental principle of covenant as seen in the

Ten Words and the Shema, the latter in turn being an adumbration of the
former, and (3) urges (as seen in the historical review and hortatory
sections) compliance with the covenant mandate of the Ten Words and
with the specific stipulations that follow."210
B. AN EXPOSITION OF SELECTED COVENANT LAWS CHS. 1225
Moses' continuing homiletical exposition of the Law of Israel, that follows in chapters
1225, explains reasons for the covenant laws that arose from the Ten Commandments.
God gave the Israelites specific laws that would help them keep the Ten Commandments.
This address concludes with directions for celebrating and confirming the covenant
(26:1-15). The section contains a mixture of laws previously revealed to the Israelites,
and other laws not previously revealed in the code given at Sinai (Exod. 20:123:19).
This is instruction preached, rather than codified as comprehensive legislation. Many of
these laws involved situations that were unique to the Israelites' culture. For example,
when the Israelites entered the Promised Land, they were to destroy all the pagan
Canaanite places and objects of worship. This is not something that Christians do.
However, Christians can learn from this section that we need to guard against having
other gods before Yahweh.
"The specific laws in this section were given to help the people
subordinate every area of their lives to the LORD, and to help them
eradicate whatever might threaten that pure devotion."211
"Placement of the instruction about worship at the sanctuary in first

position indicates clearly its priority for Deuteronomy, which assumes that
the starting point for the proper, full, and exclusive love of the Lord (the
primary demand of the first and second commandments and the Shema) is
found in the way Israel carries out the activities of worship."212
There is an obvious general movement from laws dealing with Israel's religious life
(12:116:17), to those affecting her civil life (16:1822:8), and then finally to those
touching personal life (22:926:15).
Two insightful writers suggested the following outlines for these chapters.213

211Deere, p. 283.
212Miller, p. 129.
213Merrill, Deuteronomy, pp. 218-331; and Stephen A. Kaufman, "The Structure of the Deuteronomic
Law," MAARAV 1 (1978-79):105-58.
Commandment Merrill Kaufman Description

1 12:1-31 ch. 12 Fidelity
2 12:3213:18 ch. 12 Worship
3 14:1-21 13:114:27 Name of God
4 14:2216:17 14:2816:17 Sabbath
5 16:1818:22 16:1818:22 Authority
6 19:122:8 19:122:8 Murder
7 22:923:18 22:923:19 Adultery
8 23:1924:7 23:2024:7 Theft
9 24:825:4 24:825:4 False witness
10 25:5-19 25:5-16 Coveting
". . . the entire second discourse of Moses (Deut. 526) is a single literary
unit that convincingly demonstrates that the moral law informs the
statutes, judgments . . . and commands of God."214
In contrast with the Book of the Covenant (Exod. 2023), the Deuteronomic Code, as
some scholars prefer to call this section (chs. 1226), is a popular exposition rather than
a formal legal code. Its purpose was to explain, to the generation entering the land, all the
laws that needed clarification, emphasis, and application, in view of Israel's imminent
entrance into Canaan. These laws reflect a centralized, monarchical society.
The value of this section of Scripture to the Christian today lies primarily in its revelation
of the heart, mind, and will of God. The modern student of these chapters should look for
this kind of insight here. This is the revelatory value of the Law.
1. Laws arising from the first commandment 12:1-31
The first commandment is: "You shall have no other gods before Me" (5:7). The
legislation that follows deals with worshipping Yahweh exclusively.
The central sanctuary 12:1-14
When Israel entered the land, the people were to destroy all the "places" and objects
("altars," "sacred pillars," "Asherim," "engraved images") used in pagan worship by the
Canaanites (vv. 2-4). Pagan peoples generally have felt, that, worshipping on elevated
sites brings them into closer contact with their gods, than is the case when they worship
in low-lying places, unless those places had been the sites of supernatural events. The
Canaanites typically visualized their gods as being above them.
214Walter C. Kaiser Jr., Toward Old Testament Ethics, p. 129.

"'Places' (hammeqomot) is a quasi-technical term referring to sites thought

to be holy because of a special visitation by deity. These were usually in
groves of trees (representing fertility) and on high hills, esteemed by the
very height to be in closer proximity to the gods. In contrast to such
'places' would be the 'place' where the Lord must be worshipped. Seven
times (vv. 5, 11, 13, 14, 18, 21, 26) this single place (maqom) is
mentioned in this passage in which the exclusiveness of the Lord is
emphasized."215
"The centralization requirement must also be understood in terms of
Deuteronomy's nature as a suzerainty treaty. Such treaties prohibited the
vassal's engaging in any independent diplomacy with a foreign power
other than the covenant suzerain. In particular, the vassal must not pay
tribute to any other lord. Similarly, all the requirements and prohibitions
of Deuteronomy 12 were calculated to secure for the Lord all Israel's
tributary sacrifice and offering. Israel must not pay any sacrificial tribute
to other gods, for such an impossible attempt to serve two masters would
be rebellion against the great commandment of God's covenant."216
Israel was only to worship Yahweh at the one central sanctuary that He had appointed,
first the "tabernacle," and later the "temple" (vv. 5-14).
"The emphasis is not upon one place so much as it is upon the place the
Lord chooses. . . . The central activity of Israel's life, the worship of the
Lord, is fully shaped and determined by the Lord."217
This law governed public worship. Israelites could, of course, "pray" to God anywhere.
This restriction distinguished Yahweh worship from Canaanite worship, that was
polytheistic and pantheistic. Later in Israel's history, the people broke this law and
worshipped God at various "high places." The "high places" were sites of pagan worship,
or places modeled after them (1 Kings 14:23; 15:14; 22:43; et al.).
"The contrast with Canaanite worship, with its multitude of temples and
open-air shrines (v. 2), is enormous. It is a very common pattern for
conquerors and invaders of a country to take over old shrines for their own
forms of worship . . ."218
The tabernacle was to be "the place" of Israel's national worship, because God's "name"
was "there" (v. 5). That is, God manifested His immediate presence "there," as nowhere
else in Israel. Whenever the Israelites came to the tabernacle (or temple), they were
coming to God. The Israelites erected the tabernacle first in the land at Gilgal (Josh. 4:19;
5:10; 9:6; et al.).219

217Miller, pp. 131-32.
218David F. Payne, Deuteronomy, p. 79.
219See Daniel I. Block, "The Joy of Worship: The Mosaic Invitation to the Presence of God (Deut. 12:1-
14)," Bibliotheca Sacra 162:646 (April-June 2005):131-49.
"Believers do not meet in one place to worship God today; we meet

around One Person and that Person is the Lord Jesus Christ [cf. John 4:21-
24]."220
Regulations concerning blood 12:15-28
12:15-19 God explained that in the Promised Land, the Israelites could "slaughter"
and "eat" clean animals in their hometowns ("within any of your gates"),
as long as they drained "the blood" before eating the animals. They did not
need to slaughter them at the tabernacle, as He required them to do in the
wilderness (cf. Lev. 17:3-6).
12:20-28 The laws just given were to remain in force (to bring all their offerings to
the central worship location), even though God would enlarge Israel's
territory after the nation entered the land. This enlargement would take
place as the Israelites gradually drove the Canaanites out (7:22). But it
would only be added whenever God extended their territory as a reward
for faithful obedience to Him (Exod. 23:27-33).
Pagan gods 12:29-31
The Israelites were not to investigate the pagan religious practices of the Canaanites, with
a view to worshipping their gods or following their example in the way they worshipped
Yahweh (v. 30; cf. Rom. 16:19; Eph. 5:12). Moses developed this idea further in the next
chapter. This pericope is transitional, moving from the worship of Yahweh (ch. 12) to the
worship of idols (ch. 13). Chapter 12 opens and closes with warnings against pagan
religion.
How does God want His people to worship Him? His people should worship Him
exclusively, and only as He has instructed them (cf. Matt. 28:19-20; Luke 22:19; John
4:20-23). God determines how people should worship Him. When we show respect for
life, we honor God. Studying pagan religions can be dangerous.
2. Laws arising from the second commandment 12:3213:18
The second commandment is: "You shall not make for yourself an image or any likeness
. . . [to] worship them or serve them . . ." (5:8-10). The writer mentioned three different
cases in this section.
"In the ancient suzerainty treaties it was required of the vassal that he must
not connive at evil words spoken against the suzerain, whether they
amounted to an affront or to a conspiracy. The vassal must report the
insult or the fomenting of revolt. In case of active rebellion, he must
undertake military measures against the offenders. Moreover, he must
manifest fidelity to his lord in such cases no matter who the rebel might
220McGee, 1:564.
be, whether prince or nearest relative. All of this finds its formal
counterpart in Deuteronomy 13."221
The prophet or receiver of a dream 12:3213:5
The last verse of chapter 12 in the English Bible (12:32) is the first verse of chapter 13 in
the Hebrew Bible (13:1). It introduces what follows.
God permitted some prophets (people who claimed to have direct revelation from God, or
to speak for God, or who praised God) to arise in Israel and perform miracles ("a sign or
a wonder," v. 1), even though some of them advocated apostasy from Yahweh. The
primary meaning of "prophet" (Heb. nabi') is "proclaimer" or "forth-teller" (cf. Exod.
4:15-16; 7:1)222 A prophet was, then, a spokesman for God who represented Him before
other people.223 God permitted prophets to utter false prophecies in order to test His
people's love (v. 3), specifically, to see if they would remain loyal to Him. The acid test
of a false prophet was his or her fidelity to the Mosaic Covenant. If he led the people
away from God, the civil authorities were to put him to death ("you shall purge the evil
from among you," v. 5). Some false prophets would seemingly foretell the future, but
they received this information from the evil spirit world (e.g., diviners, soothsayers, etc.).
Some of them could even perform signs and wonders (supernatural acts), which would
appear to substantiate their claim that their power came from God. Enticement to idolatry
was a very serious crime in Israel.224
"The method of execution was stoning so that all the people could
participate and cast their vote against the worship of idols. Either one
person's sin affects the whole nation (Josh. 7), or the whole nation must
deal with that one person's sin."225
The closing command ("So you shall purge the evil from among you," v. 5) occurs at
least eight more times in Deuteronomy (17:7, 12; 19:19; 21:21; 22:21, 22, 24; 24:7; cf.
1 Cor. 5:13).
"The modern Jews appeal to this passage as justifying their rejection of

Jesus Christ. But He possessed all the characteristics of a true prophet, and
He was so far from alienating the people from God and His worship that
the grand object of His ministry was to lead to a purer, more spiritual and
perfect observance of the law."226

222J. Blenkinsopp, A History of Prophecy in Israel, pp. 36-38.
224See Leon J. Wood, The Prophets of Israel, ch. 7: "False Prophecy in Israel," for a good discussion of
this subject.
225Wiersbe, p. 408.
The relative or friend 13:6-11
It was not just religious leaders who suffered for this crime. The authorities were to
execute any Israelite who sought to lead others into idolatry. Moses set forth the deterrent
value of capital punishment as a reason for its practice ("Then all Israel . . . will never
again do such a wicked thing," v. 11; cf. 17:13). In modern times, advocates of the
abolition of capital punishment have argued that this practice does not deter crime, but
the scriptural testimony is that it does.
"Since humans are made in the image of God and derive their life from
God, to murder someone is to attack God and to rob that person of God's
gift of life."227
"During my years of pastoral ministry, I was occasionally contacted by

heartbroken ministers who were unable to deal with flagrant sinners in the
church because the offenders had relatives on the board or in the
congregation. How sad it is when the testimony of a church is totally
destroyed because of people who put their family ahead of God and His
Word. . . . On the other hand, I have seen godly people stand with the
congregation in disciplining their own relatives who had brought disgrace
to the name of Christ and the church."228
The town 13:12-18
The closest example of a whole town apostatizing, that occurred in Israel and that
Scripture records, appears in Judges 20: the case of Gibeah, a city in Benjamin (cf.
Sodom). The circumstances were not exactly the same, but the other Israelites did
discipline this town because of its gross sinfulness. In such cases, the whole city was to
be destroyed and not rebuilt.
"This doom, which goes contrary to the common practice of rebuilding

towns on the ruins of the site, as the stratigraphic remains of tells in the
Middle East plainly show, indicates how serious the Lord considered any
defection from him."229
Achan (Josh. 7) was an Israelite who violated God's command to take nothing "under the
ban" (v. 17). Ai was not an Israelite town when Achan committed his sin, but God's
dealings with Achan show how important the observance of this law was.
"Of all potential crimes in ancient Israel, the one described in this chapter
was the most dangerous in terms of its broader ramifications: to attempt
deliberately to undermine allegiance to God was the worst form of
227Wiersbe, p. 406.
228Ibid.,
p. 408.
229Kalland, p. 98.
subversive activity, in that it eroded the constitutional basis of the

potential nation, Israel. In its implications, the crime would be equivalent
to treason or espionage in time of war."230
Agitation that promoted sedition received careful attentionand strict penaltiesin

other ancient Near Eastern political treaties as well as in the Deuteronomic Code.231
God's people need to be aware of the serious danger of idolatry, and deal with it in their
midst. The Israelites were to execute those among them who engaged in spiritually
seditious activities. Christians are to separate from false teachers, except for purposes of
evangelism and instruction (cf. 2 Tim. 3:13-17; 2 Pet. 2:1-3; 3:17-18; 2 John 9-11; Jude
17-25). The sources of temptation that these laws suggest are preachers and teachers
(including radio and TV), friends, family members, and large groups of people. These
were the main sources from which the temptation to depart from God arose. The standard
by which the Israelites were to judge all these appeals was their fidelity to God's revealed
Word (vv. 4-5).
3. Laws arising from the third commandment 14:1-21
The third commandment is: "You shall not take the name of the Lord your God in vain"
(5:11). The essence of this command is to treat God as special (cf. Matt. 6:9; Luke 11:2).
This section of laws deals with the exclusiveness of the Lord and His worship, as this
pertains to Israel's separation from all other nations. The theme of refraining from
Canaanite practices continues in this chapter. However, here it is not the obviously
idolatrous practices, but the more subtle ones associated with Canaanite religion that
Moses proscribed. The whole chapter deals with eating. The Hebrew verb bal (eat)
occurs in verses 3, 4, 6, 7, 8, 9, 10, 11, 12, 19, 20, 21, 23, 26, and 29.
14:1-2 Because the Israelites were God's "sons" (v. 1; i.e., because of their special
intimate relationship with Yahweh), they were "a holy people," and were
to eat and act as He directed here (cf. 1:31; 8:5; 32:5, 19; Exod. 4:22-23;
Ps. 103:13; Isa. 1:2-4; 30:1; Hos. 11:1; Matt. 6:9). This is the first of two
affirmations of Israel being God's "special (own) possession" (or "special
treasure"), His "chosen" people, in Deuteronomy (cf. 26:18, "a treasured
possession").232
"Our English word 'holy' comes from an Old English word

meaning 'to be whole, to be healthy.' What health and
wholeness are to the body, holiness is to the inner
person. . . . It's depressing to read statistical surveys and
discover that, when it comes to morality, professed
Christians don't believe or live much differently from
unconverted people. And yet God's people are supposed to

231Moshe Weinfeld, Deuteronomy and the Deuteronomic School, pp. 91-100.
232See Fruchtenbaum, pp. 114-15.
be 'set apart, marked off, different' so we can 'advertise' the

glorious virtues of the Lord (1 Peter 2:9)."233
Self-mutilation (carving one's skin, tattoes) and "shaving" the "forehead"

were pagan practices associated with idolatry. The Canaanites did these
things to express passionate sorrow for the dead. Laceration (cutting one's
body) may have been a seasonal rite in the Baal fertility cults as well.234
"The external appearance of the people should reflect their

internal status as the chosen and holy people of God."235
14:3-21 The diet of the Canaanites likewise had a connection with their religion.
Perhaps some of these animals that God forbade (like the "hare," e.g.)
would have been unhealthful for the Israelites to eat, for reasons we do not
know (cf. Lev. 11).236 However, the main reason for the prohibitions
seems to have been, that, certain animals did not conform to what the
Israelites considered normal or typical.237 Another view is that the
distinctions between clean and unclean were deliberately arbitrary, in
order to teach the Israelites that God's election of them from among other
nations had also been arbitrary.238 Others believe that only some of these
distinctions were arbitrary.239
One characteristic of all the forbidden birds, despite the imprecision of the
names that describe them, seems to be that they all consumed carrion.240
"The ceremonial custom of boiling a kid in its mother's

milk is known from the ancient Canaanite tablets found at
Ugarit [i.e., the Ras Shamra Tablets]. Such a rite was
superstitiously observed by the Canaanites, hoping that
through magical acts they could increase fertility and
productivity (14:21; Ex. 23:19; 34:26)."241
". . . various Canaanite cults regularly engaged in the

practices of seething a kid in its mother's milk as a fertility
rite of sympathetic magic intended to coerce the deity into
233Wiersbe, pp. 412, 413

234John Gray, The Legacy of Canaan, p. 252. Cf. 1 Kings 18:28.
235Gordon J. Wenham, The Book of Leviticus, p. 272.
236See Jay D. Fawver and R. Larry Overstreet, "Moses and Preventive Medicine," Bibliotheca Sacra
147:587 (July-September):270-85.
237M. Douglas, Purity and Danger, pp. 53-55; Wenham, The Book . . ., p. 169.
238Merrill, Deuteronomy, p. 236; idem, "A Theology . . .," p. 80; et al.
239E.g., Kline, "Deuteronomy," p. 174. For a survey of the various interpretations of the motives behind
these prohibitions (e.g., hygiene, association with pagan religions, etc.), see Kim-Kwong Chan, "You Shall
Not Eat These Abominable Things: An Examination Of Different Interpretations On Deuteronomy 14:3-
20," East Asia Journal of Theology 3:1 (1985):88-106; and Deere, pp. 287-88.
240J. E. Hartley, Leviticus, p. 159.
241Schultz, p. 55.
granting fertility to the wives, fields, and flocks of the cults'

adherents. Such rites of sympathetic magic 'worked' on the
premise that the gods were in some way part of and subject
to the same natural created order that human beings also
inhabited. By finding the common natural connection
points, human beings could 'push the right buttons' and thus
manipulate the gods . . .
"Israelites do not, through an act of sympathetic magic, try

to coerce the deity into blessing them with fertility for the
year to come; but instead, after the year's crops have been
harvested and whether that year's harvest has been fruitful
or not, Israelites bring a tithe to God as an act of gratitude
[cf. vv. 22-29]."242
Another view is that this prohibition taught the Israelites not to use what promotes life
"milk"to destroy life.243
In the present dispensation, "all foods are clean" (Mark 7:19; Acts 10:15; Rom. 14:14; et
al.). However, we too should avoid foods that are unhealthful, since our bodies are the
"temples" of the Holy Spirit, and not ingest "blood," since it is the carrier and symbol of
life (Gen. 9:4). Moreover, we should avoid practices that may lead us away from God's
will, or may appear to others that we have departed from God's will (1 Thess. 5:22). What
the Israelites "ate and did not eat" expressed their respect for God. Since Jesus declared
all foods clean (Mark 7:19), what we "eat and do not eat" does not express our respect for
God.
But what does express it? Observance of other distinctions that He has called us to
observe do, such as: moral and ethical distinctions, priorities, values, and how we speak
of Him.
4. Laws arising from the fourth commandment 14:2216:17

The fourth commandment is: "Observe the [S]abbath day to keep it holy" (5:12). The
reasons for observing the Sabbath day were: Yahweh's redemption of Israel from
bondage in Egypt, and His consequent adoption of the Israelites as His chosen people
(5:15). In the ancient Near East, nations expressed their gratitude, loyalty, and worship to
their sovereign by bringing him offerings periodically. What follows in this section are
the laws concerning how Israel was to do this.
The application of the tithe of produce 14:22-29

There was a yearly tithe (vv. 22-27), and an additional three-year tithe (vv. 28-29), in
Israel. (Josephus wrote that Moses specified three tithes: one for the Levites, one for the
242Michael L. Goldberg, "The Story of the Moral: Gifts or Bribes in Deuteronomy?" Interpretation 38:1
(January 1984):21-22.
243Deere, p. 289.
festivals, and one for those in want.244 But this does not seem to correspond to the biblical
revelation.) The Israelites were to invite the Levites to the celebration at the tabernacle
each time the Israelites consumed the yearly tithe (vv. 23, 27). They were also to invite
both the Levites and the needy ("the alien," "orphan," and "widow") to the third-year
celebration, every third and sixth year in the seven-year sabbatical cycle, which they held
in each "town" (vv. 28-29).
"As the Israelites were to sanctify their food, on the one hand, positively
by abstinence from everything unclean, so they were, on the other hand, to
do so negatively by delivering the tithes and firstlings at the place where
the Lord would cause His name to dwell, and by holding festal meals on
the occasion, and rejoicing there before Jehovah their God."245
In what way did observing this ordinance cause the Israelites to learn to fear Yahweh
(v. 23)? Yahweh was the Possessor of the land (or its Landowner or Landlord), and He
provided that His servants, the Levites, would receive sustenance from its bounty.246 God
wanted His people to use what He gave them to provide for others as well as for
themselves.
"The fear of the Lord is not merely a feeling of dependence on Him, but
also includes the notion of divine blessedness, which is the predominant
idea here, as the sacrificial meals were to furnish the occasion and object
of rejoicing before the Lord."247
"The purpose of this section is not so much to give a comprehensive

statement of the tithe law as to guard tithing procedure from being
prostituted to idolatrous ends; that is, to prevent Israel from honoring the
Canaanite fertility deities for their harvests."248
The yearly celebration evidently coincided with the Feast of Firstfruits in the spring (in
March/April; cf. Lev. 23:9-14; 27:30-33; Num. 18:21-32). The third-year feast occurred
at the end of the religious year, earlier in the following spring (v. 28).
The Hebrew word shekar, translated "strong drink" (v. 26, NASB) or "fermented drink"
(NIV), refers to some type of fermented beverage made from grain. God did not forbid
the consumption of this beverage in Israel, but He did condemn drunkenness. Near
Easterners did not distill liquor until the seventh century A.D., so the beverages in view
here were not very high in alcohol content.249
244Flavius Josephus, Antiquities of the Jews, 4:8:22. Cf. Mayes, p. 246.

247Keil and Delitzsch, 3:367-68.
249Deere, p. 289.
The Lord does not require these tithes of Christians, but He has taught us to express
thanksgiving to Him for His provisions, and to demonstrate His compassion. We should
have compassion on those who serve God, and the especially needy, by sharing what God
has given us with them (1 Cor. 9:11, 14; Gal. 6:6, 10; et al.).
"If believers under Law could give the Lord 10 percent of their income,
that's certainly a good place for believers who live under the New
Covenant to start their giving. However, we shouldn't stop with 10 percent
but should give systematically as the Lord has prospered us (1 Cor. 16:1-
2)."250
The rights of the poor and vulnerable in Israel 15:1-18
The Israelites were not only to care for the Levites (14:27, 29), and the aliens, orphans,
and widows (14:29)but also other individuals in the nation who needed help (15:1-18).
This concern was to mark them as the people of Yahweh.251
15:1-11 "It is appropriate to deal with the law of release at this

point, since it is best interpreted as an extension of the
agrarian principles of the fallow year for the land, rather
than a slave release law, linked in some way to the Hebrew
slave release laws of Ex. 21:1-7 and Dt. 15:12-18."252
"At the end of every seven years" is an idiom meaning "during the seventh
year."253 There is some debate among interpreters whether God wanted the
Israelites to terminate debts permanently254 or only suspend them for a
year, as the following quotation argues.
"The present passage is a further exposition of the Sabbath

year release recorded in Exodus 23:10 and Leviticus 25:2-
7. The premise of the exposition offered here is that if the
land was left unused in the Sabbath year, the landowner
would not have money to pay his debts. To alleviate this
hardship on the landowner, the debts were to be released
for one year during this time. The sense of the word release
is not 'to cancel,' as may be suggested in some English
translations (e.g., NIV), but rather 'to postpone.' The debt
was postponed for a year. This provision was not intended
for the 'foreigner' (Dt 15:3); it applied only to those who
250Wiersbe, p. 406.
251See Peter T. Vogt, "Social Justice and the Vision of Deuteronomy," Journal of the Evangelical
Theological Society 51:1 (March 2008):35-44.
252Christopher Wright, "What Happened Every Seven Years in Israel?" Evangelical Quarterly 56:3 (July
1984):132.
253Deere, p. 290.
254Thompson, pp. 186-87; Payne, p. 93; Schultz, p. 56; Mayes, p. 247; Deere, p. 290; Miller, p. 135;
Merrill, Deuteronomy, p. 242; Kalland, p. 104; and Kline, "Deuteronomy," p. 175.
lived permanently in the land. The 'foreigner' was one who

stayed only temporarily in the land. Such a one was not a
'sojourner,' that is, a non-Israelite who had come to live
permanently in the land."255
I tend to favor the "complete cancellation" view.
"God's system guarded against extreme wealth and extreme

poverty."256
God values each person equally as an individual. This perspective comes

out clearly in this section. God instructed His people to show concern for
the welfare of every individual, regardless of his or her economic or social
position ("you shall not harden your heart, nor close your hand from your
poor brother," v. 7; cf. Prov. 11:24).
"Elsewhere in the ancient Near East men were treated in

terms of their status in the community rather than as
individuals."257
The apparent contradiction between verses 4 and 11 is explainable as

follows: The statement that "there shall be no poor among you" (v. 4) rests
on the condition that the Israelites would be completely obedient to God
("observe carefully all this commandment," v. 5). The promise of blessing
for obedience appears four times in this chapter (vv. 4, 6, 10, 18). The
statement that "the poor will never cease to be in the land" (v. 11)
expresses what would really existsince Israel would not be completely
obedient. It also represents what would exist among Israel's neighbor
nations, even if Israel was completely obedient.
"In Deuteronomy, poverty did not just happen. It was the

result of conscious decisions that people made to ignore the
divine will for Israel as expressed in the covenant."258
". . . poverty among Yahweh's vassals was a disgrace

. . ."259
Proverbs 19:17 says that the person who shows pity on the poor "lends to
the Lord," implying that the Lord will pay back such a person. The Old
Testament prophets and Jesus had much to say about caring for the poor.
The New Testament does not legislate (dictate) how Christians should care
255Sailhamer, pp. 449-50. Cf. Driver, p. 175; Keil and Delitzsch, 3:369-70; and Craigie, The Book . . ., p.
236.
256McGee, 1:570.
258Leslie J. Hoppe, "Deuteronomy and the Poor," The Bible Today 24:6 (November 1986):371.
for "the poor," or how much of our "surplus" we should give to them, but
it does urge us to help them (cf. Gal. 2:10; 6:10).
"Sometimes there is as much charity in prudent lending as

in giving [cf. v. 8], as it obliges the borrower to industry
and honesty and may put him into a way of helping
himself."260
15:12-18 Moses turned now from the poor to "slaves." These people also had rights
in Israel. God did not condemn slavery as an institution. He permitted it in
Israel. However, "slavery" in Israel amounted to "voluntary servitude."
God strongly forbade the enslavement and oppression of individuals.
Israelites could sell themselves either as slaves (indentured servants) or as
"hired" men and women (employees; v. 18).261 All slaves went "free" at
the beginning of each sabbatical ("seventh") year.262 Another view is that
slaves went free at the end of seven years (i.e., of their period of
servitude), irrespective of whether it was Israel's sabbatical year.263
"The humanitarian spirit of Mosaic legislation permeates these civic and

religious aspects of the Israelite society. It stands in contrast to the lack of
dignity accorded to the common man in contemporary cultures of the
Mosaic age."264
For more detailed information concerning the year of release, see Exodus 23:10-11 and
Leviticus 25:1-7. In Deuteronomy, Moses emphasized the importance of "love" for God
and man, "principles" more than procedures.
The "year of release" (of debts and servitude) was a provision of the Mosaic Covenant,
that God has not carried over into the present dispensation. However, as Christians, we
do have revelation concerning how to deal with our debtors. We should settle our
disputes with our "brethren" out of court and privately, or in the church if necessary
(1 Cor. 6:1-6). We may take unbelievers to court, but if we cannot resolve our conflicts
with our brethren out of court, we should take the loss ("accept the wrong," 1 Cor. 6:7)
and forgive (Matt. 6:12, 14-15). We should also be compassionate and share with others,
believers and unbelievers, who may be in need (Matt. 25:34-40; 2 Cor. 89; Gal. 6:10;
Heb. 13:16).
The sanctification of firstborn cattle 15:19-23

Moses had finished what he had to say about provisions for the needy (the Levites, aliens,
orphans, widows, the poor, and slaves; 14:2215:18). Here his thoughts turned back to
260Henry, p. 188.
261See idem, Deuteronomy, pp. 247-48.
262See N. P. Lemche, "The Manumission of SlavesThe Fallow YearThe Sabbatical YearThe Jobel
Year," Vetus Testamentum 26 (January 1976):38-59.
264Schultz, p. 57.
the subject of the "firstborn" of animals ("herd" or "flock"), that he had mentioned
previously when he addressed the sacrificial meals (12:6, 17; 14:23).
The Israelites were not to use their "firstborn male" animals for personal gain, but were to
offer them to God as sacrifices. The Law taught them to regard them as God's
possessions (cf. Exod. 13:2, 12). They could eat defective firstborn animals at their
homes, however, rather than offering them at the tabernacle and eating them there. Every
Israelite who owned farm animals was to set aside his healthy firstborn "oxen" and
"sheep" for God, to be used as sacrifices, because God had blessed the herd or flock with
fertility. The Israelites were to offer God as near a perfect specimen as possible. This
taught them that God deserves the very best, which would have cost them the most.265
As Christians, we too should acknowledge God's goodness if He increases our

possessions. Our sacrifices need not be literal "firstborn animals" of our herds or flocks,
but they might be: verbal thanksgiving (Heb. 13:15), our labor, our money, indeed our
very lives (Rom. 12:1-2). We should give Him our best!
The celebration of Passover, Firstfruits, and Tabernacles 16:1-17

The point of connection in this section with what precedes is the sacrificial meals. Moses
repeated, here, the instructions regarding those important feasts, that included sacrificial
meals, that the people would eat at the tabernacle (cf. Exod. 12; Lev. 23; Num. 28-29).
1. Passover and Unleavened Bread vv. 1-8

2. Pentecost (also called Harvest, Weeks, and Firstfruits) vv. 9-12
3. Tabernacles (also called Ingathering and Booths) vv. 13-17
God commanded all the "male" Israelites to assemble at the sanctuary for all "three"
feasts each year (v. 16). These feasts amounted to a pledge of allegiance to Yahweh each
time the Israelites celebrated them. They came to His "presence" (tabernacle) to do so, as
their Near Eastern neighbors similarly returned to their kings, periodically, to honor
them.
"The ancient requirement that the men of Israel should report to the central
sanctuary three times a year has an interesting parallel in the Near Eastern
treaty requirements. It was common practice for suzerains to require their
vassals to report to them periodically, in some cases three times a year, in
order to renew their allegiance and to bring tribute."266
The Passover and Unleavened Bread feasts were a more solemn occasion (v. 8), but the
other two were joyous celebrations ("you shall rejoice . . . you will be altogether joyful";
vv. 11, 15). Evidently the Israelites roasted the Passover lamb (Exod. 12:9), but they
boiled the additional offerings for that day (v. 7; cf. 2 Chron. 35:13).267
265Craigie,
The Book . . ., p. 249; Merrill, Deuteronomy, p. 250.
"The immense number of victims that had to be immolated on the eve of

the passoveri.e., within a space of four hourshas appeared to some
writers a great difficulty. But the large number of officiating priests, their
dexterity and skill in the preparation of the sacrifices, the wide range of
the court, the extraordinary dimensions of the altar of burnt offering and
orderly method of conducting the solemn ceremonial, rendered it easy to
do that in a few hours, which would otherwise have required as many
days."268
God's people should celebrate their redemption from sin, remember their previous
enslaved condition, and rejoice in God's provisions, corporately and regularly (cf. Eph.
5:4; Phil. 4:6; Col. 2:7; 4:2; 1 Tim. 4:3-4). These are the things God encourages
Christians to remember at the Lord's Supper (1 Cor. 11:23-28), as well as at other times.
"Two of the churches I pastored celebrated significant anniversaries while

I was serving them, and during those special years we took time in our
worship services to remember the goodness of the Lord and thank Him for
all He had done. It was helpful for the younger members to learn about the
sacrifices people had made in the past, and it was good for the older
members to receive a new challenge for the future. After all, the church
isn't a parking lot; it's a launching pad!"269
5. Laws arising from the fifth commandment 16:1818:22

The fifth commandment is: "Honor your father and your mother" (5:16). What follows is
legislation that advocates respecting authority figures in the nation, which functioned like
an extended family.
"With the regency of Yahweh and the proper protocol by which He had to
be approached having been established, the covenant text then addresses
the human leaders who serve Him and exercise authority over the nation at
large."270
"Just as in its religious worship the Israelitish nation was to show itself to
be the holy nation of Jehovah, so was it in its political relations also. This
thought forms the link between the laws already given and those which
follow."271
Judges and similar officials 16:1817:13

As in the other sections of Deuteronomy, here, too, Moses emphasized underlying
principles more than procedures. Here he stressed the principle of justice.
268Jamieson, Faussett, and Brown, p. 153.

269Wiersbe, p. 418.
16:18-20 Probably the people "chose" the judges by popular demand, and the
leaders of the nation then officially "appointed" them (cf. 1:13). "Judges"
were individuals responsible for administering justice, and "officers" were
administrators charged with the enforcement of law, perhaps similar to
modern police officers.272 The number of these in each town probably
varied according to the needs of the community.
". . . in order to give the people and the judges appointed by

them a brief practical admonition, as to the things they
were more especially to observe in their administration of
justice, Moses notices by way of example a few crimes that
were deserving of punishment (vers. 21, 22, and chap. xvii.
1), and then proceeds in chap. xvii. 2-7 to describe more
fully the judicial proceedings in the case of idolaters."273
"For most of us today, the notion that it is always and

everywhere wrong for a judge to take a gift from a litigant
probably seems so obvious as to be virtually self-evident.
Nevertheless, the fact remains that that idea has historically
been far from apparent to a large part of humankind. In the
ancient Near East, for instance, almost every society
regarded the practice of judges taking gifts from litigants as
being perfectly moral and absolutely legitimate . . .
". . . a gift-giver placed upon a recipient a binding moral

obligation to respond in kind . . .
"Importantly, such reciprocity is not considered morally

reprehensible. Indeed the failure of either judge or litigant
to reciprocate is what is deemed immoral and unjust . . ."274
In this respect, then, Israel was to be different from other nations.
". . . in Israel, as in much of the ancient world, the human

judge was considered proxy for the divine judge. For
instance, . . . in II Chronicles 19:6-7 . . ."275
"Deuteronomy is passionately concerned about justice

(Hebrew tsedeq, mishpat): 'Justice, and only justice, you
shall pursue' (16:20, which makes this a condition of living
and prospering in the land). This follows from the doctrine
of Israel as a community of 'brothers' equal before God."276

274Goldberg, pp. 15-17.
275Ibid., p. 22.
276Whybray, p. 101.
16:21-22 An "asherah" (v. 21) was perhaps a "sacred tree" or group of trees, or a
wooden pole, that the Canaanites used in the worship of their female
fertility goddess, Asherah. "Asherah" was evidently both the name of a
Canaanite goddess and a cult object used in her worship. The pagans
usually made their "sacred pillars" (v. 22) out of stone or wood, and used
them in the worship of "Baal," the male Canaanite god of fertility, and
"Asherah."
"In Canaan the 'asherah ('trees,' 'pillars,' or 'groves') were

associated with oracular verdicts by their gods and
goddesses."277
The judges were not to tolerate the planting (v. 21) of these trees or poles,
that were so common in Canaan that the people regarded them as a
prominent part of the native culture. Judges customarily dispensed justice
in the open space near the main gate of each town. This area was the main
congregating place of the community (cf. Ruth 4:1-12).
17:1-7 God specified the method of execution as stoning, not only for idolaters,
the violators referred to in this passage, but other capital offenders as well.
Rocks were, and still are, present everywhere in Canaan. At least "two,"
and preferably "three witnesses," had to be willing to take the lead in
stoning the convicted offender (vv. 6-7). These requirements were
safeguards against injustice and perjury.
"The evidence must be adequate and credible; and anyone

ready to make a serious accusation must be prepared to be
executioner as well as witness."278
Josephus claimed that Moses told the Israelites the following:
"But let not the testimony of women be admitted, on

account of the levity and boldness of their sex; nor let
servants be admitted to give testimony, on account of the
ignobility of their soul; since it is probable that they may
not speak the truth, either out of hope of gain, or fear of
punishment."279
17:8-13 Verses 2 through 7 explain a specific example of how the judges were to
deal with a particular type of case. In verses 8-13, we see the legal
procedure they were to follow in general.
277Schultz, p. 61. See Andre Lemaire, "Who or What Was Yahweh's Asherah?" Biblical Archaeology
Review 10:6 (November-December 1984):42-51; and especially John Day, "Asherah in the Hebrew Bible
and Northwest Semitic Literature," Journal of Biblical Literature 105:3 (September 1986):385-408.
278Payne, p. 104.
279Josephus, 4:8:15.
When the priests later set up the tabernacle in the land ("in those days"),
the nation was to establish a national "supreme court," in order to provide
judgment in cases too difficult for the local judges. The location of this
legal center may have been at the tabernacle280, or it may have been at
some other place.281 Kline believed it was at the tabernacle, and that this
requirement reminded the people that the God who dwelt at the central
sanctuary was Israel's "Supreme Judge."282
At least two men would decide the case: a "judge" and a "Levitical priest."
The priest's function was to clarify how the law of God related to the case.
The decision of this court was final, and the people were to regard it as the
will of God. People who rejected the decisions of this court were to "die,"
because to do so was to rebel against the will of God ("who acts
presumptuously by not listening to the priest"; v. 12).
"When Woodrow Wilson was President of the United

States, he said, 'There are a good many problems before the
American people today, and before me as President, but I
expect to find the solution of those problems just in the
proportion that I am faithful in the study of the Word of
God.' Statesman Daniel Webster said, 'If we abide by the
principles taught in the Bible, our country will go on
prospering and to prosper; but if we and our posterity
neglect its instruction and authority, no man can tell how
sudden a catastrophe may overwhelm us and bury our glory
in profound obscurity.' Living as we do in a democratic
pluralistic society, we can't expect the government to make
the Bible its official guidebook, but it would help the nation
if professed Christians and Christian churches would major
on preaching, teaching, and obeying the word of God."283
Kings 17:14-20
Moses recognized that when Israel settled in Canaan, and took on the characteristics of
other nations (e.g., a homeland, political organization, etc.), her people would desire a
king.
"The earthly kingdom in Israel was not opposed to the theocracy, i.e. to
the rule of Jehovah as king over the people of His possession, provided no
one was made king but the person whom Jehovah should choose. The
appointment of a king is not commanded, like the institution of judges
280Craigie,The Book . . ., p. 252

281Merrill, Deuteronomy, pp. 261-62; I. Cairns, Word and Presence: A Commentary on the Book of
Deuteronomy, pp. 163-64.
283Wiersbe, p. 420. His quotations are from G. M. Day, The Wonder of the Word, pp. 165-66, 170.
(chap. xvi. 18), because Israel could exist under the government of
Jehovah, even without an earthly king; it is simply permitted, in case the
need should arise for a regal government."284
As Moses revealed the mind of God here, a king was permissible, but the chosen
monarch had to qualify in certain respects.285
1. He had to be an Israelite ("from among your countrymen," v. 15). This was

essential since Israel's king would be the vice-regent of Yahweh. The king
therefore had to be a member of the covenant community.
2. He must not build up a large military organization by "multiply[ing] horses"
(v. 16). This would lead to a false sense of security and power. Egypt was a major
horse market in the ancient Near East, and horses were the main military
"machines" of the day.286
". . . the multiplication of horses would inevitably lead to many evils, to
increased intercourse with foreign nations, especially with Egypt, to the
importation of an animal to which the character of the country was not
suited [?], to the establishment of an Oriental military despotism, to proud
and pompous parade in peace, to a dependence upon Egypt in time of war,
and a consequent withdrawal of trust and confidence in God."287
3. He was not to "multiply wives" (v. 17), since these women would tend to turn his
heart away from devotion to, and concentration on, Yahweh. Furthermore, God's
standard for marriage has always been monogamy (cf. 1 Kings 11:1-13).
4. He was not to amass a large personal fortune ("greatly increase silver and gold,"
v. 17). This too would lead to a false sense of security and a divided allegiance
(cf. Luke 16:13).
"A richly furnished harem, and the accumulation of silver and gold, were
inseparably connected with the luxury of Oriental monarchs generally; so
that the fear was a very natural one, that the future king of Israel might
follow the general customs of the heathen in these respects."288
"Riches, honours, and pleasures are the three great hindrances of godliness
(the lusts of the flesh, the lusts of the eye, and the pride of life), especially
to those in high stations: against these therefore the king is here
warned."289

285See John E. Johnson, "The Old Testament Offices as Paradigm for Pastoral Identity," Bibliotheca Sacra
152:606 (April-June 1995):182-200.
286For a helpful discussion of horses in the ancient Near East, see D. R. Ap-Thomas, "All the King's
Horses," in Proclamation and Presence, pp. 135-51.
289Henry, p. 190.
5. He was to transcribe "a copy of [the] law" of God (the covenant text of
Deuteronomy [cf. 1:5; 4:44; 27:3, 8, 26; 29:21, 29; 30:10]290) personally ("write
for himself," v. 18). This would encourage his thoughtful mental interaction with
God's revealed will for Israel.
6. He was to "read" this law throughout his lifetime: "all the days of his life." Note
that this and the preceding command assume that the king could read and write.
This constant reading and study would normally produce two conditions: First, he
would get to know God personally, and would thus "fear" Him. Second, he would
be able to obey God's will ("carefully observing all the words," vv. 19-20).
"Three conclusions may be drawn from these admonitions. There is, first,
a clear limitation on power, to avoid tyranny and the danger of the king's
assuming the Lord's rule of the people. . . .
"Second, these restrictions and injunctions serve the main purpose of

Deuteronomy, to enjoin a full and undivided allegiance to the Lord. . . .
"Finally, the law of the king places upon that figure the obligations
incumbent upon every Israelite. In that sense, Deuteronomy's primary
concern was that the king be the model Israelite."291
"It is a remarkable fact that nowhere in the Old Testament is the king
represented as having anything to do with the making of laws."292
Yahweh, Israel's True King, made Israel's laws and was to make the choice of Israel's
kings. The people were not to select a monarch without God's Royal approval. The
earthly king would only be Yahweh's "vice-regent." In some of Israel's neighbor nations,
the king was regarded as "a god," but in Israel, God was the "True King."
"It is noteworthy that in the secular suzerainty treaties, a similar oversight

of the vassal's choice of king is exercised."293
When Israel later entered the land and requested a king, Samuel the prophet became
greatly distressed (1 Sam. 8:6). His reaction was evidently not due to the request itself,
but to the motive behind the request. The people were turning away from their real King,
to their dream of a human king (1 Sam. 8:7-8). God granted the people's request, even
though it sprang from the wrong motivebut He disciplined them in the years following
through the king they requested, Saul. Similarly, God had earlier conceded to the
Israelites request for meat in the wilderness, but He disciplined them for their choice by
allowing them to get sick from it (Num. 11; Ps. 106:15).
290Thompson, p. 206; Merrill, Deuteronomy, p. 266.

291Miller, pp. 148-49.
292Whybray, p. 108.
This pericope makes very clear that, in civil life, God wants justice for all (16:18-20),
but, at the same time, He wants His people's wholehearted devotion to Himself (16:21
17:7; cf. Phil. 3:20). Submission to civil authority (17:8-13; cf. Rom. 13:1-7; 1 Pet. 2:13-
15), and leaders who follow Him (17:4-20; cf. 1 Tim. 2:1-7), are also important to
God.294
Priests and Levites 18:1-8
The Levites lived as sojourners among the other Israelites. While they had their own
cities, they did not possess land and territorial inheritances as the other Israelites did ("no
portion or inheritance . . . among their countrymen"). However, the privilege of serving
God in their special role and calling was a much greater compensation than their loss of
physical benefits. They could eat the produce of the land. In addition to the tithes, the
Levites also received the parts of the sacrifices allotted to them, that included: meat of
various kinds, wine, oil, and wool (vv. 3-4).
Evidently not all the Levites served at the tabernacle. Some simply lived in their assigned
cities. Participation in sanctuary services was apparently voluntary to some extent
("comes whenever he desires to the place [tabernacle]"; vv. 6-8). God did not preserve, in
Scripture, the plan whereby individual Levites served in carrying out their various duties,
at this period in Israel's history (cf. Num. 18). This passage refutes the Wellhausian view
that all Levites could be priests.295
One writer argued that verse 8 permitted the Levites to sell the remains of a sacrificed
animal.296 Most translators believed this verse allowed them to sell their family
possessions ("estate").
Prophets 18:9-22
The context of this section is significant, as usual. Verses 1-8 deal with people who
ministered to Yahweh in various ways for the people, and verses 15-22 concern the
delivery of God's revelations to His people. Verses 9-14 contrast illegitimate types of
religious personnel and practices, with the legitimate kinds that Moses dealt with in the
surrounding sections.
"Of the three major institutions of ancient Israelite social and religious
liferoyalty, the priesthood, and prophetismonly the last was
charismatic and nonsuccessive. Prophets were men and women raised up
individually by God and called and empowered by him to communicate
294For an exposition of this pericope with excellent applications for leadership, see Daniel I. Block, "The
Burden of Leadership: The Mosaic Paradigm of Kingship (Deut. 17:14-20)," Bibliotheca Sacra 162:647
(July-September 2005):259-78.
295See also Rodney K. Duke, "The Portion of the Levite: Another Reading of Deuteronomy 18:6-8,"
Journal of Biblical Literature 106:2 (1987):193-201.
296Logan S. Wright, "MKR in 2 Kings XII 5-17 and Deuteronomy XVIII 8," Vetus Testamentum 39:4
(October 1989):445, 448.
his purposes to the theocratic community. Frequently this ministry would

take the form of a word of instruction or even rebuke to the leaders of the
people as well as messages addressed to the present and future promises of
covenant accomplishment and fulfillment."297
It is helpful to think of the prophets as "preachers" and "worship leaders," and the priests
as "teachers."
Child burning ("makes his son or his daughter pass through the fire"; as in the worship of
Molech; v. 10) may have had some connection with determining or discovering the future
course of events (cf. 2 Kings 3:26-27). However, it was probably a separate type of
abominable practice from "divination."298 The pagans used various phenomena as
instruments to divine (foretell) the future. These devices included: the patterns of birds as
they flew, the arrangement of the organs of an animal offered as a sacrifice, and the
relationship of the heavenly bodies to one another. "Witchcraft" involved dealing with
Satan and his demons to obtain desired ends. "Omens" were signs of coming events or
conditions. "Sorcerers" cast spells. "Mediums" and "spiritists" called up the dead (cf.
1 Sam. 28:8-14). The precise distinction between some of the terms in verses 10-11 is not
certain.299
"While the New Testament use of Deuteronomy is pervasive (all but

chapters 3, 12, 15, 16, 20, 26, 34 being cited at least once), it is striking
that four passages stand out as being the clear centers of focus: 6:4-5;
18:15-19; 21:22-23; and 30:11-14."300
This writer observed that of the 42 New Testament citations of this passage, 24 of them
appear in John's Gospel.301
In verses 15-19, God promised (through Moses) that when Moses was dead, He would
provide guidance for the nation through other prophets, "like me [Moses]," whom He
would raise up as her needs demanded. Consequently the people should not try to
discover knowledge of the future on their own, as idolatrous pagans did. Commonly they
did this through various practices, all of which involved contact with the spirit world (vv.
10-11).
"Abraham is called a prophet in Genesis 20:7, and the existence of

prophets is presupposed in the Pentateuch (Ex 7:1; Nu 11:29; 12:6; Dt
13:2-3). The present text, however, is the first to discuss the office of the
prophet.

298Miller, p. 151.
299Craigie, The Book . . ., p. 260; Merrill, Deuteronomy, pp. 271-72.
300Idem, "Deuteronomy . . .," p. 23.
301Ibid., p. 27.
"The historical basis for the office is Israel's request for a mediator at Sinai
(Ex 19:16-19; 20:19-21). Fearing to stand in God's presence, the people
asked Moses to go before the Lord and return God's words to them. Thus
the prophet was to be 'like Moses.' This suggests that the office of the
prophet was to play an important role in the further history of God's
dealings with Israel. Indeed, a major section of the OT canon is devoted to
the work of the prophets (Isaiah-Malachi). The prophet was to be God's
mouthpiece to the people."302
Was Moses predicting one coming prophet, many prophets, or both?
"This order [the prophetic order] is first spoken of in the singular'a

prophet like me' and 'listen to him'but the continuing context makes it
clear that the term is being used in a collective sense to refer to prophetism
as an institution (cf. 'a prophet' and 'that prophet' in vv. 20, 22). There is
nonetheless a lingering importance to the singular 'prophet,' for in late
Jewish and New Testament exegesis there was the expectation of an
incomparable eschatological prophet who would be either a messianic
figure or the announcer of the Messiah (cf. John 1:21, 25; Acts 3:22;
7:37). The ambiguity of the individual and collective being expressed in
the grammatical singular is a common Old Testament device employed to
afford multiple meanings or applications to prophetic texts. [Footnote 30:]
This is seen most clearly in the singularity and plurality of the Servant in
the 'Servant Songs' of Isaiah (42:1-4; 49:1-6; 50:4-9; 52:1353:12)."303
Another example of this device is the word "seed," which can have a singular or plural
referent.
Jesus Christ was one of the prophets that God raised up as promised here (v. 15; Matt.
17:5; John 4:25; 5:45-47; 12:48-50; Acts 3:22-23; 7:37).
"When finally Christ appeared upon earth, the promise was fulfilled in its
highest and fullest sense. It is, therefore, a Messianic promise."304
"Jesus was like Moses in numerous ways. He was spared in infancy (Ex.
2; Mt. 2:13-23); He renounced a royal court (Heb. 11:24-27; Phil. 2:5-8);
had compassion for the people (Num. 27:17; Mt. 9:36); made intercession
(Deu. 9:18; Heb. 7:25); spoke with God face to face (Ex. 34:29-30; 2 Cor.
3:7); and was the mediator of a covenant (Deu. 29:1; Heb. 8:6-7). The
greatest revelation in the Old Testament era came through Moses. This
302Sailhamer, p. 456. Cf. Exod. 7:1.

303Merrill,"Deuteronomy . . .," p. 28. See H. Wheeler Robinson, Corporate Personality in Ancient Israel
(Philadelphia: Fortress, 1964), pp. 15-17; Kline, "Deuteronomy," p. 181; R. P. Carroll, "The Elijah-Elisha
Sagas: Some Remarks on Prophetic Succession in Ancient Israel," Vetus Testamentum 19:4 (October
1969):408-14; and Johnson, pp. 186-87.
304Young, p. 35.
revelation was only surpassed in the coming of Christ, who not only
revealed God's message but provided salvation through His death."305
Another important comparison is that both Moses and Jesus laid the foundation for the
kingdom of God on earth, and called on the Jewish people to prepare for it (cf. Matt.
4:17; Mark 1:15; Acts 3:22; 7:37).
Jesus was superior to Moses in at least seven ways: (1) He provided salvation through
His death. (2) He arose from the dead. (3) He ascended into heaven. (4) He continued to
give revelation from God after His death (through the New Testament prophets). (5) He
presently intercedes for His own. (6) He will return for us. (7) And He will literally bring
us into God's presence.
God told His people how to distinguish true prophets from impostors, because various
people would step forward in Israel with claims to be prophets bearing messages from
God (vv. 20-22). The people could identify false prophets when their prophecies failed to
materialize (v. 22). If someone claimed to be a prophet, but he sought to lead the people
away from the law, the people should recognize that God had not sent him (v. 22; cf.
13:1-5). During a prophet's ministry, it would become clear whether he was a false or true
representative of Yahweh (cf. Matt. 7:15-16).306
People who claimed to be prophets, but who distorted or misrepresented the Word of
God, were subject to execution in Israel. This shows the importance of presenting the
Word of God accurately. Let preachers and Bible teachers take note!
"Satan is a counterfeiter (2 Cor. 11:13-15) who knows how to lead
undiscerning people away from Christ and the truth. They think they're
filled with the Spirit when they're really fooled by the spirits."307
PRIESTS AND PROPHETS IN ISRAEL
PRIESTS PROPHETS
Their threefold task: Their threefold task:
Offer sacrifices for the people Receive messages from God
Teach God's Word to the people Deliver messages to the people
Lead the people in cultic worship Lead them in heartfelt worship
Teachers of the people Preachers to the people
Appealed to the mind Appealed to the emotions and will
Goal: understanding by the people Goal: obedience by the people
305Schultz,p. 64. See also David Moessner, "Luke 9:1-50: Luke's Preview of the Journey of the Prophet
Like Moses of Deuteronomy," Journal of Biblical Literature 102:4 (December 1983):575-605.
306See Young, pp. 20-37, for an exposition of this entire section (18:9-22).
307Wiersbe, p. 411.
Inherited their ministry Were called by God to their ministry

Didn't foretell the future Foretold the future occasionally
Lived in assigned towns ideally Lived anywhere
Were very numerous Were not as numerous
Came from one tribe and family Came from any tribe or family
Were males only Were males and females
Later were divided by "courses" Later lived in "schools"
Were gifts from God to the people Were gifts from God to the people
How does this chapter fit into the civil legislation of Israel? Priests, Levites, and prophets
were important civil as well as religious leaders in the theocracy. They represented the
people before Israel's heavenly King, and served as mediators between the King and the
people. God's people should honor those in authority over them.
"Some legislators have permitted their governments to be under

monarchies, others put them under oligarchies, and others under a
republican form; but our [i.e., the Jews'] legislator [i.e., Moses] had no
regard to any of these forms, but he ordained our government to be what,
by a strained expression, may be termed a Theocracy."308
When Jesus gave the Sermon on the Mount, part of what He was doing was helping His
audience understand God's original intent in giving them the Law, in contrast to the
Pharisees' teaching, which was just "Obey the letter of the Law." Jesus reminded them of
its spirit, and that is exactly what Moses was doing here, as he expounded the Law in this
section of Deuteronomy.
6. Laws arising from the sixth commandment 19:122:8
The sixth commandment is: "You shall not murder" (5:17). The representative laws in
this chapter all protected people who were vulnerable for one reason or another. Civil law
is in view.
Manslaughter 19:1-13
God revealed the law concerning how the Israelites were to deal with manslayers earlier
(cf. Num. 35:9-34). In Israel, this kind of crime was a domestic rather than a law court
matter; in other words, families were to deal with it rather than the courts. The
instructions given here urge application of this law, and explain the need for "three" more
"cities" of refuge, west of the Jordan River. Moses had already designated three towns on
the east side of the Jordan (4:41-43). The provision of the six "cities of refuge" taught the
308Flavius Josephus, Against Apion, 2:17.

Israelites how important life is to God. The cities of refuge were, conceptually, extensions
of "the altar" (horns of) in the tabernacle courtyardas places of asylum.309
"The extension of the power of Israel to the Euphrates under David and
Solomon, did not bring the land as far as this river into their actual
possession, since the conquered kingdoms of Aram were still inhabited by
the Aramaeans, who, though conquered, were only rendered tributary.
And the Tyrians and Phoenicians, who belonged to the Canaanitish
population, were not even attacked by David."310
There is no indication in the Bible that the Israelites ever set aside this third set of "three
more cities" of refuge (vv. 8-9). If they did not, it may have been because they never
secured the full extent of the Promised Land.
Witnesses 19:14-21
The previous pericope alluded to the need for witnesses, and this one explains their role.
A common cause of hostility between individuals, that sometimes led to homicide, was a
failure to agree on common boundaries and to respect property rights (cf. 1 Kings 21:1-
26; 22:37-38).311 In the ancient world, "boundary markers" protected the property rights
of individuals ("You shall not move your neighbor's boundary mark," v. 14). Many
nations in addition to Israel regarded them as sacred as well. Stones several feet high
marked the boundaries of royal grants.312 The Romans later executed people who
"moved" boundary markers.313 Tribal boundaries were particularly significant in the
Promised Land because Yahweh, the owner of the land, determined them.
In Israel, judges assumed a person was innocent until proven guilty. Verses 15-21 explain
what they were to do if they suspected some witness of giving false testimony. Normally
at least two witnesses were necessary (17:6), but sometimes there was only one. In such a
case, the trial was moved to the "supreme court" at the tabernacle ("before the LORD,
before the priests and judges," v. 17; cf. 17:8-13). False witnesses received the very
punishment they sought to bring on the persons they falsely accused (vv. 19, 21).314 God
here extended, to all criminals, the safeguards formerly guaranteed to capital offenders.
Jesus did not deny the validity of this principle for the courtroom, but He forbade its
application in interpersonal relationships (Matt. 5:38-42).
God's concern for His people's lives, possessions, and reputations, stands out clearly in
this chapter.

310Keil and Delitzsch, 3:398. Cf. Craigie, The Book . . ., p. 267.
311Kaufman, p. 137.
314See Chris Wright, "Principles of Punishment in Deuteronomy," Third Way 6:7 (July-August 1983):15-
16. On verse 21, see Eugene J. Fisher, "Lex Talionis in the Bible and Rabbinic Tradition," Journal of
Ecumenical Studies 19:3 (Summer 1982):582-87.
War ch. 20
These instructions deal with how Israel was to come into possession of the Promised
Land (cf. Num. 33:50-56). They are given in the context of civil legislation, because
Israel did not have a standing army. Soldiers volunteered to go into battle as needed.
Warfare and its prosecution are relevant to the subject of "killing," and thus to the sixth
commandment. This section provided a "manual of warfare" for the Israelites, outlining
their attitude and approach to national enemies.315
"Because Yahweh was God not only of Israel but also of all the earth,
these interests [of warfare] extended far beyond Israel's narrow concerns.
He was, however, Israel's God in a special way, and as such He would
lead His people in battle as the divine warrior (20:4)."316
In all wars, Israel was to remember that God was with her, and to rely on His help with
confidence ("do not be afraid of them"), regardless of the enemy's strength ("the LORD
your God is the one who goes with you, to fight for you against your enemies, to save
you"; vv. 1-4). We who are Christians, too, should recall God's past faithfulness when we
encounter adversity, and gain courage from His promises that He will be with us (Matt.
28:20; Heb. 13:5-6; et al.). "The priest" (v. 2) was not necessarily the high priest, but the
priest who accompanied the army in battle (as Phinehas did in Numbers 31:6).
"In the ancient world, priests and interpreters of omens were regular
members of military staffs (cf. Num 10:8, 9; 31:6; I Sam 7:9ff.). The
function of the Israelite priest was not analogous to that of a modern army
chaplain. He rather represented the sanctuary in the name of which the
Israelite host advanced; he consecrated the battle to the glory of the Lord
of hosts and of his covenant kingdom."317
All soldiers with new responsibilities ("new house," "vineyard," or "woman" [bride or
fiance]), that would have distracted them from concentrating on their work as warriors
(vv. 5-7), as well as fearful soldiers ("afraid and fainthearted"; v. 8), did not have to
participate in a given battle.
"Beginnings were important in the Semitic mind and hence also in Israel.
Since death in battle would deprive certain groups of men from
commencing particular enterprises, exemptions were made."318
"It is a well-attested fact that fear or preoccupation in the midst of conflict

can endanger the life not only of the person afflicted by it but also the
person's compatriots. . . .
316Idem, "A Theology . . .," p. 82.
"In each of these instances death in war resulted in the dispossession of

blessing and its appropriation by someone else who otherwise had no just
claim to it. Mixed with the demand for compulsory military service, then,
was a leaven of compassion that made possible to all men the enjoyment
of that which constitutes life in its fullesthome, sustenance, and family
love."319
God's purpose was to use only the best soldiers, those who were confident of God's
promise of victory. Israel did not need a large army, since God Himself would fight for
her.
The cities "far from" the Promised Land, contrasted with Canaanite cities (vv. 10-15),
were evidently not as degenerate as the Canaanite towns. Aramean women adopted the
religions of their husbands, which is why Abraham insisted that his servant get a wife for
Isaac from the Aramean culture, rather than from among the Canaanites (Gen. 24). Thus
the women and children of these more remote lands were to be spared ("you shall take
[them] as booty for yourself," v. 14), and did not have to die. King Ahab later married a
Canaanite woman, Jezebel, who did not adopt her husband's faithbut instead imported
Baalism into Israel.
The Israelite commanders were to "offer . . . terms of peace" to each city they attacked
outside the Promised Land (vv. 10-15). Israel was not to shed blood unnecessarily. If the
city accepted the terms, the population would serve the Israelites (cf. Josh. 9:3-27). If it
refused, the Israelites would kill all the males but spare the females, animals, and spoil.
On the other hand, the Israelites were to "utterly destroy" the people within the Promised
Land ("you shall not leave alive anything that breathes"; vv. 16-18).320
"The central purpose of these instructions is to emphasize that Israel's
warfare was not intended for foreign aggression or personal wealth (cf Ge
14:21-24)."321
The law guarding "fruit trees" seems intended for application in all sieges, whether
against the Canaanites or others (vv. 19-20). "Fruit trees" were part of God's bountiful
provision of food for His people in the land of milk and honey. Other ancient nations
wreaked total havoc in the territories they conquered.322 However, even though Israel was
not to destroy the important natural resource of fruit trees, they could use other trees to
make implements of warfare ("construct siegeworks against the city . . . until it falls";
v. 20).
". . . the precise form which siegeworks took in Israelite war is uncertain,
but wooden battering rams and siege towers and ladders are known from
sculptures to have been employed in Near Eastern warfare."323
319Merrill, Deuteronomy, pp. 283, 284.

320See also Peter C. Craigie, The Problem of War in the Old Testament, pp. 46-47; and Kaiser, pp. 172-80.
323Mayes, p. 297.
God's people today, as well, should conduct their spiritual warfare confident in God's
presence, power, and ultimate victory (cf. 2 Cor. 10:3-4; Eph. 6:10-17; Col. 2:15).
Unsolved murders 21:1-9
"The reason for grouping these five laws [in ch. 21], which are apparently
so different from one another, as well as for attaching them to the previous
regulations, is to be found in the desire to bring out distinctly the
sacredness of life and of personal rights from every point of view, and
impress it upon the covenant nation."324
Cities were responsible to account for murders committed within their jurisdictions and
"clean them up." This indicates that there is such a thing as "corporate guilt" in God's
government. The ritual prescribed removed the pollution caused by bloodshed.
The "heifer" (young cow) represented the unknown murderer. It was his substitute. It was
to be an animal that had not done hard labor; its vital force was undiminished ("not been
worked and . . . not pulled in a yoke"; v. 3). The leaders were to take this heifer into an
unplowed field in a valley where there was "running water" and "break [its] neck." The
breaking of the neck symbolized the punishment due the murderer but executed on his
substitute. The blood of the heifer would fall on unplowed ground that would absorb it.
Its blood would disappear into the topsoil, rather than turning up at some future date
because of plowing. The water cleansed the hands of the elders, who had become ritually
defiled by the shedding of the sacrifice's blood.
This entire ritual removed the impuritythat would otherwise have rested on the people
of the city, because someone they could not find had shed human blood near it. It atoned
for this guilt in such a case. One writer explained that the practice of performing rituals to
remove impurity from human habitations and human concerns not only occurs in other
parts of the Bible, such as Leviticus 10, 14, 16 and 1 Samuel 5, but also in the literature
of the Hittites and Mesopotamians.325
Wives and children 21:10-21
Everything in this section has some connection, with the sixth commandment, remote
though it may be in some cases.
Limits on a husband's authority 21:10-14
Israelite men could marry women from distant conquered cities taken as prisoners of war
(provided they did not already have a wife). Such a woman had to "shave her head" and
"trim her nails." These were rituals of purification customary in the ancient Near East.326

325David P. Wright, "Deuteronomy 21:1-9 as a Rite of Elimination," Catholic Biblical Quarterly 49:3 (July
1987):387-403.
She received one "full month" to mourn her parents (v. 13). This may presuppose that
they had died in the battle or, more likely, that she was to cut off all ties to her former
life.327
"Such kindly consideration is in marked contrast with the cruel treatment
meted out to women captured in war among the neighboring nations
. . ."328
"This legislation could have two basic results: the men would be restrained
from rape, and the women would have time to become adjusted to their
new condition."329
The provision for divorce ("if you are not pleased with her, then you shall let her go";
v. 14) receives further clarification later (24:1-4). We should not interpret the fact that
God legislated the rights of sons born into polygamous families as tacit approval of that
form of marriage. Monogamy was God's will (Gen. 2:24; cf. Matt. 19:4-6).330 However,
God also gave laws that regulated life when His people lived it in disobedience to His
will. In other words, God did not approve of polygamy, but He tolerated it in Israel, in
the sense that He did not execute or punish polygamists through civil procedures.
Similarly, He did not approve of divorce, but He allowed it in this case (cf. Gen. 21:8-14;
Ezra 910; Mal. 2:16).331
God did not feel compelled to comment in Scripture whenever people disobeyed him.
That is, He did not always lead the writers of Scripture to identify every sinful practice as
sinful whenever it occurs in the text. This was especially true when the people's sins
produced relatively limited consequences. He did comment more on the Israelites' sins,
that directly involved their relationship to Himself, and their sins that affected other
people. This fact reflects God's gracious character (cf. Luke 15:12).
Limits on a father's authority 21:15-17

The "firstborn son" was to receive the traditional double portion of his father's
inheritance. This was to be Israel's practice, even though the firstborn may have been the
son of the "unloved" wife, whom her husband loved less than another wife he had (cf.
Gen. 25:5-6).332 The father's authority, therefore, was not absolute in the Israelite home.
Ancient Near Easterners regarded the firstborn son as the "beginning of [the father's]
strength" (cf. Gen. 49:3). Just as men were to treat their wives with consideration (vv. 10-
14), so too were fathers to treat their children with consideration (vv. 15-17).
327Mayes, p. 303.
329Kalland, p. 132.
330See Sailhamer, p. 460; and Merrill, Deuteronomy, p. 292.
331See Joe M. Sprinkle, "Old Testament Perspectives on Divorce and Remarriage," Journal of the
Evangelical Theological Society 40:4 (December 1997):529-50.
332For refutation of the view of Gunkel and Noth that the Hebrew word translated "double" in v. 17 should
be rendered "two-thirds," see Eryl Davies, "The Meaning of Pi Senayim in Deuteronomy XXI 17," Vetus
Testamentum 36:3 (July 1986):341-47. See also Barry J. Beitzel, "The Right of the Firstborn (Pi Senayim)
in the Old Testament," in A Tribute to Gleason Archer, pp. 179-90.
The punishment of an incorrigible child 21:18-21
The previous ordinance guarded a son from a capricious father. This one maintained the
rights of parents whose son (or daughter, presumably) was incorrigible ("stubborn and
rebellious"). While the problem in view was one of lack of respect for parents (the fifth
commandment), the offense could result in the death of the child (the sixth
commandment).
This case presupposes a long history of rebelliousness. The son had become "a glutton
and a drunkard" (v. 20). That is, he had developed a lifestyle of deviant behavior. Before
any loving parents would have taken the step available to them in this law, they would
doubtless have tried every other measure to secure their son's correction. This was the last
resort for the parents. This law withheld the presumed right of parents to slay their own
children for rebelliousness, while at the same time preserving parental authority fully.
Commenting on the terms "stubborn" and "rebellious," David Marcus wrote the
following:
"Both terms form a hendiadys to indicate a juvenile delinquent. Now when

one examines how these terms are used in the Hebrew Bible one sees that
they belong to the didactic vocabulary of biblical literature.333 They
generally connote disobedience, in particular in Israel's relationship to
God. (The pertinent references may be found in Bellefontaine's article [see
below] from which the present author has greatly profited.) For example,
in Psalms 78:8 the generation of the desert is termed sorer umoreh
[stubborn rebellious]. Isaiah castigates the people for being sorer and
following its own way (Isa. 65:2). Jeremiah proclaims that Israel has a
heart which is sorer umoreh (Jer. 5:23). Israel is portrayed as rebellious
and disloyal, and in so doing repudiating its God and its relationship with
him.334 In like manner, the son, by being rebellious and disloyal, has
repudiated his parents and his relationship with them. The authority of the
parents has been rejected by the son since he has refused to obey them.
The son, in renouncing his relationship with his parents, has effectively
declared, if not by his words, then certainly by his deeds, what the adopted
son in the Mesopotamian adoption contracts says when he abrogates his
contract, 'I am not your son; you are not my parents' (Ibid., 17)."335
It may appear, at first, that God was commanding the Israelites to exercise less grace with
their own children than He showed the whole nation. After all, God had previously
promised never to cut off His people ("I will make of you a great nation"; Gen. 12:1-3).
The Israelites were to be God's instruments of judgment in many specific situations, as
333Weinfeld, p. 303.
334Elizabeth Bellefontaine, "Deuteronomy 21:18-21: Reviewing the Case of the Rebellious Son," Journal
for the Study of the Old Testament 13 (July 1979):18.
335David Marcus, "Juvenile Delinquency in the Bible and the Ancient Near East," Journal of the Near
Eastern Society of Columbia University 13 (1981):47.
we have already seen in Deuteronomy. The punishment of sinners, be they Canaanites or

Israelites, for specific types of sin, was imperative for Israel to fulfill God's purpose for
her in the world (Exod. 19:5-6).
This legislation teaches us that parents should put their love for God above their love for
their children.
Respect for life 21:2222:8
This section opens and closes with references to "death" (21:22; 22:8), placing it within
the legislation dealing with the sixth commandment.336
The burial of a hanged person 21:22-23
"The preceding law had proceeded from parental to official judicial

authority and had prescribed the death penalty. The present case takes the
judicial process a step beyond the execution, to the exposure of the corpse
as a monitory, public proclamation of the satisfaction of justice."337
The method of public execution prescribed in Israel was normally "stoning." After
criminals had died, sometimes their executioners impaled their bodies on a pole, cross, or
tree for all to see, as a deterrent to others against committing similar crimes (cf. 1 Sam.
31:9-13).338 Hanging by the neck was not a form of execution practiced in ancient
Israel.339
This law required that, in such "corpse-hanging" cases, those responsible had to "bury"
the body "the same day" as the execution, to avoid "defiling the land" further because of
death (cf. Num. 35:33-34; Lev. 18:24-27). Hanging the body up for public viewing was
the result of God's curse, not its cause.
The fact that Jesus Christ's enemies crucified Him "on a tree"for all to see
demonstrated that God had "cursed Him" as well, because He bore our sins as our
Substitute. His hanging on a "tree" (poetic usage that can mean a pole or a cross) was not
the "cause" of God's cursing Him (John 19:31; Gal. 3:13).
Preventing accidental death 22:1-8
Love (care or concern) for one's neighbor comes through in several concrete situations in
verses 1-4. Failure to get involved and or help a neighbor in need is also wrong under the
New Covenant (James 2:15-16; 1 John 3:17).
336See Kaufman, pp. 134-37.

337Kline,"Deuteronomy," p. 185.
339The Nelson . . ., p. 325.
Men appeared in women's clothing, and vice versa (v. 5), in some of the worship rituals
of Astarte.340 Furthermore, "transvestitism" did, and still does, have associations with
certain forms of "homosexuality."341
"In the ancient Middle East, dressing in the clothing of the opposite sex
was a magical practice intended to bring harm to people. For example, a
transvestite male would predict that the soldiers of another army would be
as weak as females."342
Perhaps, for these reasons, God gave the command to wear clothing appropriate to one's
own sex, as well as because God intended to keep the sexes distinct (v. 5).
"Homosexuality" was punishable by death in Israel (Lev. 20:13).
"There are positive values in preserving the differences between the sexes
in matters of dress. The New Testament instruction in Galatians 3:28, that
there is neither male nor female, but that Christians are all one in Christ
Jesus, applies rather to status in God's sight than to such things as dress.
Without being legalistic some attempt to recognize the relative difference
of the sexes, within their common unity as persons, is a principle worth
safeguarding."343
Verses 6-7 show that God cares for the least of His creatures, and He wanted His people
to do the same. Israelites could not kill both mother birds and their young or vice versa.
"The affectionate relation of parents to their young which God had

established even in the animal world, was to be kept just as sacred [among
animals as among humans, vv. 6-7]."344
Another view of this law is that it taught the Israelites to protect an important source of
food, namely: eggs.345 Building "parapets" on their flat-roofed houses, in order to keep
people from falling off, reminded them of the value of human life, and of God's
command to love their neighbors (v. 8).
People should respect other human beings, not only because all life belongs to God, but
also because He has created people in His [own] image. Our treatment of other people
reflects our attitude toward God.
342The Nelson . . ., p. 326.
345Deere, p. 302. On the law of the bird's nest (vv. 6-7), see Robert M. Johnston, "The Least of the
Commandments: Deuteronomy 22:6-7 in Rabbinic Judaism and Early Christianity," Andrews University
Seminary Studies 20:3 (Autumn 1982):205-15.
7. Laws arising from the seventh commandment 22:923:18
The seventh commandment is: "You shall not commit adultery" (5:18). Adultery involves
"mixing" people in a way that they should not mix. The Israelites needed to keep
thingsthat were "properly apart"separate.
"Known elsewhere in the ancient Near East as the 'Great Sin,' adultery
epitomizes all that impurity means, whether in family, social, political, or
religious life."346
Illustrations of the principle 22:9-12
The laws against mixing seed, animals in yoke, and fibers in clothing (vv. 9-11), may
have had a double significance. They taught the Israelites the importance of purity, and
keeping things distinct: ". . . because the order of the world must not be endangered."347
They may have also illustrated the importance of remaining separate from the Canaanites
(cf. 2 Cor. 6:14-18). An "ox" and a "donkey" would not have been a good combination
when yoked "together," because they pull the "plow" at different rates.
"Well, in marriage I have seen many an ox and an ass hitched up

together!"348
"Wool" was the fiber ("cloth") from which the Israelites made their clothing. However
the Canaanites, especially the Canaanite priests, dressed in "linen."349 "Tassels" (v. 12)
were visual aids as scriptural reminders (cf. Num. 15:37-41).
"One of the ways the purity of the people is to be maintained, one that
sounds rather strange in the contemporary world, is the insistence that
things be kept in order and not mixed up inappropriately."350
The marriage relationship 22:13-30
Moses considered seven types of cases in these verses:
The first case (vv. 13-19) is of a man who marries a woman and then, after
consummating the marriage, falsely accuses her of being a harlot ("playing the harlot,"
v 21; "not [being a] virgin" when he married her, v. 17; i.e., a promiscuous woman). If
the girl could prove her virginity, her husband would have to pay a large fine (cf. 2 Sam.
24:24) to her father and remain married to the girl. Note that his law indirectly implies
that God permitted divorce among the Israelites in some situations (because of the
hardness of their hearts; cf. vv. 28-29; 21:14; 24:1-4). The evidence of the girl's virginity

347C.Houtman, "Another Look at Forbidden Mixtures," Vetus Testamentum 24:2 (1984):227.
348McGee, 5:6.
349See Calum Carmichael, "Forbidden Mixtures," Vetus Testamentum 32:4 (1982):394-415.
350Miller, p. 162.
is usually understood to be the blood on her dress or bedclothes, from the wedding night,
resulting from her first sexual union. Another view is that the evidence blood was
menstrual blood, which indicated that the girl was not pregnant.351 Some Bedouin and
Moslem parents still retrieve and keep this evidence to prove virginity if necessary.352
The second case (vv. 20-21) involved a similar situation, but in this instance the girl was
proven not to be a virgin. The young bride would suffer stoning for being a ("playing
the") "harlot," a capital offense in Israel. These verses reveal that sexual intimacy before
marriage is sinful, and very serious in God's sight (cf. 1 Cor. 7:1-2). Premarital sex
presumes to seize the highest privilege in marriage (i.e., intimacy through sexual union
that results in the "one flesh" relationship). It does so without shouldering the
responsibility, namely, permanent commitment to one another (expressed as "cleaving" in
Gen. 2:24). It therefore perverts marriage, the basic institution of society, and presumes
to dictate to God by altering His plan.
Not everyone who has participated in premarital sex has thought these things through, but
they are the basic reason premarital sex is wrong. To the engaged couple committed to
one another, yet who are tempted to have sex before their marriage, I would say
"postpone sex" until the marriage has taken place. Scripture regards sex as the
consummation of marriage, and as what takes place after the couple has completed
everything else involved in the establishment of marriage (cf. Gen. 2:24).353
The third case (v. 22) decreed that a man who committed adultery "with a married
woman" would die along with the woman ("both of them shall die").
The fourth case (vv. 23-24) dealt with a man who had intercourse with an engaged girl in
a city. Israelites regarded an engaged girl as virtually married, and even called the girl in
this case "his neighbor's wife" (v. 24). Thus they treated the man as having committed
adultery, as in case three. Both individuals would die by stoning. The girl died because
she did not cry out for help; she consented to the act. Apparently Moses was assuming
that if she had cried out, someone in the city would have heard and rescued her.
The fifth case (vv. 25-27) involved a situation similar to case four, but the intercourse
(rape in this case) took place in an isolated field. In this instance only the man died,
assuming the girl "cried out" for help but no one heard her ("there is no sin in her worthy
of death"). Presumably, if it was clear that she did not cry out, she could have been
executed as well.
The sixth case (vv. 28-29) had to do with a man and a "virgin" who had intercourse
("seizes her and lies with her"; "violated her"; a rape) before they became engaged. In
this case they had to marry, and could not divorce. In addition, the man had to pay a
penalty of "50 shekels of silver" to his new father-in-law (cf. Exod. 22:16-17).
351Gordon J. Wenham, "Betulaha girl of marriageable age," Vetus Testamentum 22 (1972):331-33.

352Keiland Delitzsch, 3:411; Kalland, p. 138.
353A good book to give teenagers tempted to have premarital sex is Al Haffner's The High Cost of Free
Love.
The seventh case (v. 30) Moses stated in terms of a general principle. God forbade incest
in Israel. "Uncovering the skirt" is a euphemism for sexual intercourse in Scripture
(27:20). To do this means to encroach on another person's marital rights. To "cover the
skirt" in this sense, represents committing to marry (cf. Ruth 3:9).
"One of the most important and difficult tasks in the interpretation of the
Scriptures in general and of the passages that deal with women and
marriage in particular, is the need to discern which elements are cultural,
temporary, and variable, and which ones are transcultural, timeless, and
universal."354
God designed these laws to stress the importance of monogamy in a polygamous culture.
Marital ". . . purity and fidelity are essential to the well-being of

society."355
God's people need to keep sex in its proper place in relation to marriage (cf. Heb. 13:4).
The focus of this entire chapter is how to apply love.
Public worship 23:1-8
In the preceding chapter, Moses explained the proper types of marital union. In this
chapter, he set forth the proper types of union of individuals with the covenant
community.
This section of verses (vv. 1-8) deals with people who were not born in Israel, but who
wished to worship publicly with full members of the nation.
"The 'assembly' (qahal) refers here to the formal gathering of the Lord's
people as a community at festival occasions and other times of public
worship and not to the nation of Israel as such. This is clear from the
occurrence of the verb 'enter' (bo') throughout the passage (vv. 1-3, 8), a
verb that suggests participation with the assembly and not initial
introduction or conversion to it."356
God apparently excluded eunuchs ("emasculated"; v. 1) from public worship, because

lack of wholeness symbolized lack of holiness. Likewise God excluded an "illegitimate"
childprobably one born out of incest, adultery, or the union of an Israelite and a
Canaanite (v. 2; cf. Zech. 9:6).357 This restriction would have discouraged Israelites from
marrying Canaanites, since their children could not participate in public worship, and
public worship events were the most important ones in Israel. The illegitimate child
354Edwin Yamauchi, "Cultural Aspects of Marriage in the Ancient World," Bibliotheca Sacra 135:539
(July-September 1978):241.
356Merrill, Deuteronomy, p. 307. Cf. Craigie, The Book . . ., p. 296; and Kalland, p. 140.
category may have included the offspring of Canaanite temple prostitutes.358 "To the
tenth generation" (vv. 2, 3) means forever.359
"One was an Israelite and therefore a member of the covenant community

by birth. Only by some act of his own will could he lose that privilege. On
the other hand, Israelite birth did not automatically qualify one for full
participation in community worship, the very point of vv. 1-2."360
The Israelites were to admit "no Ammonite or Moabite" into public worship (vv. 3-6).
The Ammonites and Moabites were descendants of Lot through his incestuous
relationship with his daughters ("illegitimate birth," v. 2; cf. Gen. 19:30-38). In spite of
this restriction, Ammonites, Moabites, and any other people, could become members of
the nation of Israel, by becoming proselytes to Yahwism (cf. 2:9, 19; Exod. 12:38; Ruth
4:10; 1 Sam. 22:3-4). Evidently they were excluded, however, from the public worship of
Israel.
The main reason for the exclusion of the Ammonites and Moabites, was the extreme
hostility that these nations demonstrated toward Israel, when the Israelites were
approaching the Promised Land. Evidently Ammon participated with Moab in resisting
Israel's passage, in seeking to curse the Israelites with Balaam's assistance, and or in
corrupting the Israelites through sacred prostitution (Num. 2225). God treated the
Edomites and the Egyptians less severely. The great-grandchildren of people from these
nations could become public worshippers with the Israelites (vv. 7-8). The rationale for
this, again, was in Israel's relationships to these two nations in her history.
Even though not all these peoples could participate in Israel's public worship, they could,
of course, trust in Israel's God and experience personal salvation. Many biblical
individuals, who were not even members of the covenant community, enjoyed personal
salvation (e.g., Melchizedek, Job, the widow of Zarephath, the "God-fearers" among the
Gentiles in Jesus' day, et al.).
"Disbarment from the assembly was not synonymous with exclusion from
the covenant community itself as the one example of Ruth the Moabite
makes clear. . . . There can be no doubt that Ruth was welcomed among
the people of the Lord as one of their own though presumably never with
access to the assembly."361
Another possibility is that the Israelites did not enforce this law, and that Ruth did
participate in public worship. From these verses, we learn that God's people should be
careful about whom they allow to worship with themselves, or admit to full privileges
among themselves (cf. Rom. 16:17-18).
358Payne, p. 130.
361Ibid., p. 309.
God regards the identity of the person we marry as very important (cf. 1 Cor. 6:147:1).
Also, monogamy is important. Our marriage partner will impact our relationship with
God and His relationship with us.
Personal hygiene 23:9-14
Various practices, most of which we have discussed previously, rendered the Israelite
encampment ceremonially unclean. The laws in these verses applied to Israel after she
entered the land and, specifically, while her armies engaged in battle. The connection
with the seventh commandment is that which is unseemly, especially in the area of sexual
associations.
"The soldiers themselves must take heed of sin [v. 9], for sin takes off the
edge of valour; guilt makes men cowards."362
The Israelites were evidently to regard human waste products as unnatural and therefore
unclean. The Mosaic Law considered unclean everything that proceeded out of the
human body. Perhaps this taught the Israelites that there is "nothing good in man" (total
depravity).
"There was nothing shameful in the excrement itself [v. 14]; but the want
of reverence, which the people would display through not removing it,
would offend the Lord and drive Him out of the camp of Israel."363
The Israelites were to acknowledge God's presence among them by burying their own
"excrement," and thereby keeping their camp free of human refuse. This would hallow
His name as He walked among them.
". . . much of the information found in the [ancient] Egyptian medical texts
was medically hazardous. For example donkey feces were used for the
treatment of splinters, which probably increased the incidence of tetanus
because of tetanus spores present in feces. Crocodile feces were used for
birth control. In contrast Moses wrote that God instructed the Israelites to
cover their excrement because it was 'unclean' (Deut. 23:12-13). At no
time did Moses resort to adding the popular medical techniques of his day,
though he was 'educated in all the wisdom of the Egyptians' (Acts 7:22),
which certainly included their medical wisdom."364
God's people should conduct themselves with God's presence among them in mind (cf.
Eph. 5:3-4).
362Henry,p. 194.
363Keil
and Delitzsch, 3:413.
364Fawver and Overstreet, p. 275.
The treatment of the disadvantaged 23:15-16
Slaves from other nations who fled to Israel for refuge should receive permanent asylum.
God's people were to show compassion to the oppressed and were not to join with
oppressors ("you shall not mistreat him"; cf. Heb. 13:3; Gal. 6:2). This law clarified a
proper association.
"It is an honourable thing to shelter and protect the weak, provided they be
not wicked."365
Cultic personnel 23:17-18
Israelites were not to become or to dedicate their children as "cult prostitutes," as the
Canaanites did. They were not to offer to God money earned by prostitution (the "hire of
a harlot" or "wages of a dog") to pay for a vow to Him either. The "dog" (v. 18) was a
male sanctuary prostitute (cf. Rev. 22:15). Such men were common in Canaanite
religion.366 The Hebrew terms used here to describe cult prostitutes (qedesa and qades)
set them off from regular Israelites who practiced prostitution (zonah and keleb).
Obviously any type of prostitution violated the spirit, if not the letter, of the seventh
commandment.
God's people should not rationalize immoral behavior by thinking that it will result in the
greater glory of God (cf. Rom. 6:1-2; Acts 5).
8. Laws arising from the eighth commandment 23:1924:7
The eighth commandment is: "You shall not steal" (5:19). All these laws have some
connection with respecting the possessions of others.
"Respect was to be shown to all those dignified by the status of covenant

servant to the Lord. This section of stipulations was designed to guarantee
this sanctity of the theocratic citizen by regulations which assured peace,
prosperity, and liberty within the covenant commitment to all God's
people, but especially to those classes whose welfare was jeopardized by
various circumstances."367
Lending with interest 23:19-20
The Israelites could "charge interest" when they made loans to non-Israelites, but they
were "not" to "charge interest" to their "countrymen" (vv. 19-20; cf. Exod. 22:25; Lev.
25:35-37).
365Henry, p. 194.
366Thompson, p. 242; Payne, p. 132.
". . . the evidence shows that ancient rates of interest were exorbitant."368
God's people should be especially gracious with their needy brethren (cf. Gal. 6:10).
Making vows 23:21-23

Vows to God were voluntary, but the Lord wanted His people to keep them after they
made them ("you shall not delay to pay it"; vv. 21-23). Failure to do so amounted to
stealing from God.
God's people should follow through with their commitments ("you shall be careful to
perform what goes out from your lips"; cf. 2 Cor. 8:9-10).
Eating standing crops 23:24-25

God permitted traveling Israelites to glean (pick and eat) the "grapes" and "wheat" from
any fields they passed through, but they were not to "harvest" their neighbors' crops ("not
put any in your basket" or collect it; vv. 24-25; cf. Matt. 12:1; Mark 2:23; Luke 6:1).
Harvesting them would amount to stealing them. Here is another way in which the
Israelites were to love their neighbors as themselves.
God's people should be gracious toward the needy, and should not abuse the graciousness
of their fellow-believers (cf. Heb. 13:5; 1 Tim. 6:8).
Marital duties and rights 24:1-5

A discussion of divorce and remarriage also fits into this context, because both practices
involve respect for the rights of others. The first of the two situations Moses dealt with, in
this section, concerns a married, divorced, and remarried woman (vv. 1-4).
"In modern society, marriage and divorce are not only regulated by law,
but are invalid unless conducted or decreed by accredited officials in
accredited places (churches and register offices, or law-courts in the case
of divorce). In Israel, however, both were purely domestic matters, with
no officials and scarcely any documents involved; the bill of divorce was
the exception, and it was essential, to protect the divorced woman from
any charge of adultery, which was punishable by death (cf. 22:22)."369
Moses allowed divorce for the "hardness of heart" of the Israelites, but God's preference
was that there be no divorce at all (Gen. 1:27; 2:24; Mal. 2:16; Matt. 19:8). This, then, is
another example of God regulating practices that were not His desire for people, but that
He permitted in Israel (e.g., polygamy, etc.). The worst situation envisaged in these
verses is divorce, remarriage, divorce, and then remarriage to the first spouse. The better
situation was divorce and remarriage. Still better was divorce and no remarriage. Best of
all was no divorce.
368Payne, p. 132.
369Ibid., pp. 133-34.
"Marriage is in effect an election before being a covenant and that, much

more than Israelite law, gave to the husband the right to repudiate his
wife."370
The Egyptians practiced divorce, and gave written "certificates of divorce," so perhaps
the Israelites learned these practices from them.371 Divorce was common in the ancient
Near East, and it was easy to obtain.372 However, the Israelites took marriage more
seriously than their neighbors did.
The reason for the granting of the divorce by the husband, who alone had the power to
divorce, was "some indecency" in his wife (v. 1). This could not have been simply
adultery, since the Israelites stoned adulteresses (22:22). However, it is debatable whether
the Israelites enforced the death penalty for adultery.373 It could not have been just the
suspicion of adultery, either, since there was a specified procedure for dealing with that
(Num. 5:5-31). Two schools of rabbinic interpretation of this phrase developed in time:
(1) Rabbi Hillel's liberal position was that God permitted a divorce "for every cause"
(Matt. 19:3), for example, burning the husband's food. (2) Rabbi Shammai's conservative
position allowed divorce only for fornication (sexual sin). Jesus said that God permitted
divorce for fornication, but He warned against remarrying after such a divorce (Matt.
19:9).374
Divorce not permitted by God, followed by remarriage, which involved post-marital
adultery for the woman, resulted in the moral defilement and uncleanness of the woman
("she has been defiled"; v. 4; cf. Lev. 18:20; Num. 5:12-14).
The point of Moses' legislation was, that when a couple divorced, and then wanted to
remarry, the woman's first husband could not marry her againif she had married
someone else following her divorce. Evidently Israel's neighbors would divorce their
mates, marry someone else, and then remarry their first spouse after their "affair." This
ordinance would have discouraged hasty divorce, as well as strengthening second
marriages, in Israel.375 It encouraged husbands to respect their wives, rather than treating
them as a piece of property that could be bought and sold at will.376
"Thus the intent of the legislation seems to be to apply certain restrictions
on the already existing practice of divorce. If divorce became too easy,
then it could be abused and it would become a 'legal' form of committing
adultery."377
370Jacob, p. 202.
373Henry McKeating, "Sanctions Against Adultery in Ancient Israelite Society," Journal for the Study of
the Old Testament 11 (1979):57-72.
374See Appendix 2 at the end of these notes for a detailed discussion of the major interpretive problems in
Deut. 24:1-4. See also Appendix 3 for some suggestions for preventing divorce.
375For discussion of other possible purposes, see J. Carl Laney, "Deuteronomy 24:1-4 and the Issue of
Divorce," Bibliotheca Sacra 149:593 (January-March 1992):9-13.
376Wiersbe, p. 433.
". . . God doesn't agree to wife-swapping, which this would amount to.
There is to be no trading back and forth."378
One scholar argued that the giving of a "certificate of divorce" implies not only a legal
permission for divorce, but also the legal permission for the woman to remarry. He also
believed that the improper behavior for which divorce was allowed, was behavior that
fundamentally violated the essence of the marriage covenant.379
Jesus taught His disciples not to divorce (Matt. 19:1-12; Mark 10:1-12). Matthew
included Jesus' clarification of the condition for divorce that God permitted (Matt. 19:9;
cf. Deut. 24:1), but Mark did not. Paul restated Jesus' point (1 Cor. 7:10-11), and added
that a believing spouse need not remain with an unbelieving mate if the unbeliever
departs (i.e., divorces; 1 Cor. 7:12-16). After a divorce, he encouraged remarriage to the
former spouse, or else remaining single (1 Cor. 7:11).380
In Israel, the will of God was the same as national law. This is not true in the United
States or anywhere else today. Some Christians think, that, because their government
permits divorce for various reasons, God also permits it for those same reasons. This is a
mistake. It is important that we distinguish between what God permits and what national
law permits. Furthermore, we need to remember that what God permitted under the Old
Covenant, and what He permits under the New Covenant, are not necessarily what He
desires (i.e., His standards, will). Malachi 2:16 indicates God's standard, His ideal for
marriage, namely, no divorce. Nevertheless, God permitted divorce because of the
"hardness" of people's "hearts" (Matt. 19:8; cf. 1 Cor. 7). Some of the laws under the Old
Covenant clarified the limits of what God permitted, even though the latter fell short of
His standard. This is similar to how we live within our families. Parents have standards
for their children, but when the children do not live by those standards, other restrictions
come into force.
In Scripture, God has consistently counseled believers to work through their marriage
problems, if possible, and to forgive each other rather than getting divorced (cf. Hosea
13). Divorcing for reasons, other than those specified, will likely result in even worse
and more difficult consequences. God wants to bless His people, and His laws were for
that purpose.
378McGee, 1:591.
379Sprinkle,pp. 529-32 and 546-47.
380Some of the best writings on marriage, divorce, and remarriage are these. For the view that God
permitted divorce and remarriage for immorality and desertion, see John Murray, Divorce (scholarly); Jay
E. Adams, Marriage, Divorce and Remarriage (popular); and Tim Crater, "Bill Gothard's View of the
Exception Clause," Journal of Pastoral Practice 4 (1980):5-10 (popular). For the view that God permitted
divorce and remarriage for unlawful marriages, as the Mosaic Law specified unlawful marriages, see
Joseph A. Fitzmyer, "The Matthean Divorce Texts and Some New Palestinian Evidence," Theological
Studies 37:2 (June 1976):197-226 (scholarly); J. Carl Laney, The Divorce Myth (popular); and Charles C.
Ryrie, You Mean the Bible Teaches That . . ., pp. 45-56 (popular). For the view that God permitted divorce
and remarriage in Israel for unfaithfulness during the betrothal period, see Abel Isaksson, "Marriage and
Ministry in the New Temple," pp. 7-152 (scholarly); and Mark Geldard, "Jesus' Teaching on Divorce,"
Churchman 92 (1978):134-43 (popular). For the view that God permitted divorce but not remarriage, see
William A. Heth and Gordon J. Wenham, Jesus and Divorce (scholarly). A helpful general resource is
James B. Hurley, Man and Woman in Biblical Perspective.
Many American Christians have overreacted somewhat against divorced people. Divorce
is an act that usually results in devastating consequences, but people can still live under
the blessing of God, and can still serve Godeven if they have a divorce in their past.
The second situation Moses dealt with in this section concerns a recently married man
("takes a new wife"; v. 5). Such a person did not have to participate in military service for
"one year." The reason for this provision was so the man could establish a strong home
and begin producing descendants. Both strong homes and descendants were essential to
God's purposes through Israel. Going into war and dying was, figuratively, a type of
"stealing" from his new bride or fiance.
Stealing livelihood and life 24:6-7

To steal a "millstone" from a person amounted to depriving him of his ability to grind his
grain (for food), and to make his daily bread (v. 6). Evidently a small ("upper") millstone
is in view here, not a large (lower) one that required an animal to turn. "Kidnapping"
violated the right to freedom of choice, which God wanted every Israelite to enjoy (v. 7;
cf. Exod. 21:16).
9. Laws arising from the ninth commandment 24:825:4

The ninth commandment is: "You shall not bear false witness against your neighbor"
(5:20). There may be a deliberate descending order of hierarchy in the list of offended
parties in this section, beginning with the highest to the lowest.381
Leaders 24:8-9
The reference to "Miriam" recalls her misrepresenting of Moses and her punishment
(Num. 12:1-15). The Israelites were to "be careful" to submit to the Levites' teaching in
case an Israelite contracted "leprosy." Miriam had given false testimony against a Levite,
Moses, and had contracted leprosy as a result.
Debtors 24:10-15
The Israelites were not to take advantage of their poorer brethren because of their
vulnerable condition. God looked out for them. They were not to withhold their clothing
and wages from them (cf. James 5:4). Specifically they were not to humiliate a debtor by
entering his house and demanding repayment of a debt. They were to allow the debtor to
initiate repayment.
"To stand and call is a very common and very respectful mode; and thus it
was in Bible times, and to it there are many very interesting allusions [cf.
Deut. 24:10; Acts 10:17-18; 12:13, 16]. Moses commanded the holder of a
pledge to stand without [i.e., outside], and call to the owner thereof to
come forth. This was to avoid the insolent intrusion of cruel creditors."382
381Kaufman, pp. 141-42.

382Thomson, 1:192.
Perhaps the connection with the ninth commandment is, that by taking the initiative and
demanding payment, the creditor was saying something about the debtor that was not
necessarily true, namely, that he was unable and or unwilling to repay the debt.
Individual responsibility 24:16

The Israelites were not to punish children for the crimes their parents committed. To do
so charged innocent people unjustly with guilt.
". . . it was a common thing among heathen nationse.g., the Persians,

Macedonians, and othersfor the children and families of criminals to be
also put to death (cf. Esther ix. 13, 14 . . .)."383
In the cases where God executed the families of criminals, He may have done so because
the family members were also responsible for the crime (v. 16; cf. Josh. 7:24-26). In any
case, God has the right to do things He does not allow His people to do. It is one thing for
children to suffer physically and socially because of their parents' sins (Exod. 20:5; Deut.
5:9). It is something else for human authorities to punish them for criminal acts that they
have not committed.
The indigent 24:17-22

God guarded the rights of "aliens" (non-Israelites living in Israel), "orphans," and
"widows," since they were not as capable of defending themselves as other Israelites
were (vv. 17-22).
Criminals 25:1-3
Beating was a form of punishment used in Israel for various offenses. However, the
safety and personal dignity of the person being beaten was important to God, even though
he or she deserved the beating. These things were also to be important to God's people.
"This was the Egyptian mode of whipping, as we may see depicted upon
the monuments, when the culprits lie flat upon the ground, and being held
fast by the hands and feet, receive their strokes in the presence of the
judge. . . . The number forty was not to be exceeded, because a larger
number of strokes with a stick would not only endanger health and life,
but disgrace the man. . . . If he had deserved a severer punishment, he was
to be executed. . . . The number, forty, was probably chosen with reference
to its symbolical significance, which it had derived from Gen. vii. 12
onwards, as the full measure of judgment. The Rabbins fixed the number
at forty save one (vid. 2 Cor. xi. 24), from a scrupulous fear of
transgressing the letter of the law, in case a mistake should be made in the
counting; yet they felt no conscientious scruples about using a whip of
twisted thongs instead of a stick."384

384Ibid., 3:421.
". . . the number forty also appears in prescribed punishments in extra-

biblical law (e.g. Middle Assyrian Law A 18; cf. A[ncient] N[ear]
E[astern] Texts], 181)."385
Verse 1 points out very clearly that "justify" means to declare righteous, not to make
righteous. This distinction is very important to a correct understanding of the doctrine of
justification as God has revealed it in Scripture. Generally speaking, the Protestant
Reformers failed to express this distinction clearly. To combat the Roman Catholic
charge that "justification by faith alone" leads to antinomianism, some of them went
beyond the proper definition of "justification," and taught that the justified believer will
inevitably persevere in faith and good works.386
Animals 25:4
God's care for animals as His creatures lay behind this law. The Apostle Paul expounded
the significance of this command (1 Cor. 9:9; 1 Tim. 5:18).
"The purpose clearly was not only to provide for the ox itself but to make
the point by a fortiori argument that if a mere animal was worthy of
humane treatment, how much more so was a human being created as the
image of God."387
10. Laws arising from the tenth commandment 25:5-19

The tenth commandment is: "You shall not covet . . . anything that belongs to your
neighbor" (5:21). The four laws in this section all deal with desire or intention as opposed
to deed.
Selfishness in levirate marriage 25:5-10

The purpose of the levirate marriage ordinance was to enable a man, who died before
fathering an heir, to obtain one, and so perpetuate his name and estate. "Levirate" comes
from the Latin word levir meaning husband's brother.
"The practice was common in the patriarchal period [cf. Gen. 38:1-10]. . . .
Presumably the prohibition of sexual union with a brother's wife in
Leviticus 18:16 and 20:21 refers to such an act while the brother is still
living."388
"The taking off of the shoe was an ancient custom in Israel, adopted,
according to Ruth iv. 7, in cases of redemption and exchange, for the
purpose of confirming commercial transactions. The usage arose from the
fact, that when any one took possession of landed property he did so by
385Mayes, p. 327.
386SeeDillow, pp. 14, 25-41.
treading upon the soil, and asserting his right of possession by standing
upon it in his shoes [cf. e.g., Gen. 13:17]. In this way the taking off of the
shoe and handing it to another became a symbol of the renunciation of a
man's position and property. . . . But the custom was an ignominious one
in such a case as this, when the shoe was publicly taken off the foot of the
brother-in-law by the widow whom he refused to marry. He was thus
deprived of the position which he ought to have occupied in relation to her
and to his deceased brother, or to his paternal house; and the disgrace
involved in this was still further heightened by the fact that his sister-in-
law spat in his face."389
The Israelites were to practice "levirate marriage" only in cases where the brothers had
lived together (v. 5), and the remaining brother was not already married. Living
"together" meant living in the same area, not necessarily residing under the same roof.390
When another male relative voluntarily assumed the responsibility of the surviving
brother, that brother was apparently under no obligation to marry his sister-in-law (cf.
Ruth 4).
"Can you imagine how this would affect a family in Israel? Suppose there
was a family of four sons living on a farm in Ephraim country. Suppose
that night after night one of the boys went off with the lantern and when
he came back to go to bed, he would be whistling. Pretty soon the family
would get into a huddle and the brothers would ask him, 'Where are you
going every evening? They'd do a little investigating of their own and find
there was a daughter in the family that lived down the road. So the brother
would admit, 'I believe in the good-neighbor policy, and I have been going
down there to visit that family that just moved in.' And he would admit
that he was thinking of marrying the girl. Now, if those brothers didn't
care too much for that girl, can you imagine what would happen? They'd
say, 'Listenbefore you get any notions, you go to the doctor and have a
physical check-up. We want to be sure you are in good health before you
marry her, because none of us want to get stuck with her.' Believe me,
they got down to business. Getting married was a family affair."391
There were several reasons for the levirate marriage provision. These reasons were: the
importance of descendants in God's purposes for Israel, the welfare of the widow, and the
demonstration of love for one's brother (cf. Gen. 38).392
"Sin is really a selfish act. It's all about bringing ourselves pleasure caring
little about the toll it will take on someone else."393

390Ibid.,
3:422.
391McGee, 1:593.
392See Dale W. Manor, "A Brief History of Levirate Marriage As It Relates to the Bible," Near Eastern
Archaeological Society Bulletin NS20 (Fall 1982):33-52.
393Charles R. Swindoll, David: A Man of Passion & Destiny, p. 282.
Unfair defense by a wife 25:11-12

God forbade an Israelite woman from gaining an unfair advantage over her husband's
adversary in hand-to-hand fighting. This is a rare example of punishment by mutilation in
the Pentateuch ("you shall cut off her hand"; cf. Exod. 21:23-25; Lev. 24:19-20; Deut.
19:21). It is the only place in the Old Testament where God prescribed physical
mutilation as a punishment, apart from the lex talionis.394
Dishonest weights and measures 25:13-16

The Israelites were to use the same "weights" and "measures" for both buying and selling,
to ensure fairness in business ("you shall not [use] differing weights . . . differing
measures"; vv. 13-16).
Desire for peace at any price 25:17-19

When the Israelites had entered the Promised Land, and had attained a measure of rest
there, they were to remember that God had commanded them to exterminate the
Amalekites. They were to do this because of the Amalekites' treatment of Israel in the
wilderness (vv. 17-19; cf. Exod. 17:8-16; Num. 24:20; 1 Chron. 4:42-43).
"Particular importance is attached to the fate of the Amalekites in the

Pentateuch, especially as a sign of God's faithfulness in fulfilling his
promises."395
"Taken together, the laws of love and hate amount to the single
requirement to love God, and consequently to love whom he loves and
hate whom he hates."396
C. COVENANT CELEBRATION, CONFIRMATION, AND CONCLUSION CH. 26

This chapter concludes the "purely legal material"397 begun in chapter 5.
1. Laws of covenant celebration and confirmation 26:1-15

The ordinances with which Moses concluded his second address (chs. 526) not only
specified the Israelites' actions, in further respects, but also focused their thinking on the
goodness of God.
The presentation of the firstfruits 26:1-11

When the Israelites entered the land, they were to bring a special offering of firstfruits
("first of all the produce of the ground"), which they had harvested from the land, to
Yahweh at the tabernacle (cf. 14:22-27). It was to be an expression of their gratitude to
394Mayes, p. 330.
God for fulfilling His promise to bring them into the land. This was to be a combination
of the Feast of Firstfruits and a ceremony of covenant renewal.398 They were not only to
remember their humble origins, but also to express gratitude for their present blessings.
"Now from this law we may learn, 1. To acknowledge God as the giver of
all those good things which are the support and comfort of our natural life.
2. To deny ourselves. What is first ripe we are most fond of; those that are
nice and curious expect to be served with each fruit at its first coming in.
3. To give to God the first and best we have. Those that consecrate the
days of their youth, and the prime of their time, to the service and honour
of God, bring him their first-fruits."399
The "father" referred to (v. 5) was Jacob. Moses described him as an "Aramean" because
he lived many years in Paddan-aram, and it was there that he married his wives and
began his family. Jacob was essentially a simple "semi-nomad" whom God had blessed
(cf. 18:4; Exod. 23:19; Num. 18:12-20).
It was common for Semites to regard a part of the whole as the whole (v. 9; cf. Josh.
21:43-45; 2 Sam. 5:6-10; 1 Kings 13:32; Jer. 31:5). They did not think of the "firstfruits"
that they offered to God as the only portion they owed God. They viewed it as
representing all that God had given them, all of which belonged to Him.400
God's people should acknowledge God's goodness to them publicly, not forgetting their
former condition (cf. Heb. 13:15; Eph. 5:4; Phil. 4:6; Col. 2:7; 3:16; 4:2; 2 Cor. 9:15).
The presentation of the third-year tithe 26:12-15
This offering and commitment to the Lord (vv. 1-11) was only part of the Israelites'
responsibility. They also needed to love their fellow dependent Israelites (vv. 12-15; cf.
6:5).
"Every third year the tithe was kept in the villages for the relief of the poor
(14:28, 29) and was thus outside the control of the priests. To prevent
irregularities in its distribution, and at the same time to preserve the
religious character of the obligation, the man of Israel was required to
make a solemn declaration at the central sanctuary that he had used the
tithe according to the divine law."401
At least one commentator assumed that they made this declaration at the tabernacle, but
the text seems to indicate that they did this wherever the Israelites lived.
398W. J. Dumbrell, Covenant and Creation, p. 116.

399Henry, p. 196.
400See A. J. Mattill Jr., "Representative Universalism and the Conquest of Canaan," Concordia Theological
Monthly 35:1 (1967):8-17.
Offering food "to the dead" (v. 14) was a Canaanite religious practice, and putting food in
a grave with a dead body was a common Egyptian and Canaanite practice.402
Adam Day pointed out several reasons why God made humans to eat, according to
Deuteronomy:
"(1) Food leads to a recognition of dependence on God (ch. 15). (2) It

points to Yahweh's provision for his people (ch. 8). (3) Food teaches
Israelites to fear and trust Yahweh (chs. 6, 14). (4) It shows that true
satisfaction is found in Yahweh's word (ch. 8). (5) Food is a means of
participating in joyful worship of Yahweh's goodness and cultivating
thankfulness (chs. 12, 16, 26)."403
God's people should continue to trust Him for the fulfillment of promised blessings yet
unrealized (cf. 1 Thess. 1:2-10; 2 Pet. 3:3-18).
"Stewardship doesn't mean that we give God a part and then use the rest as
we please. True stewardship means that we give God what belongs to Him
as an acknowledgment that all that we have is His. We then use all that is
left wisely for His glory. To bring the Lord 10 percent and then waste the
90 percent that remains is not stewardship. It's foolishness."404
2. Summary exhortation 26:16-19
"The presentation of the commandments and the statutes and ordinances

that will guide Israel's life in the land is over now. Verse 16 serves as a
concluding bracket around chapters 526, matching Moses' introduction
to the whole in 5:1 as well as his introduction to the section setting forth
the statutes and ordinances in 12:1 . . ."405
"If we regard the long section 5:126:15 as containing the heart of the
covenant law, both in terms of the general principles and of the specific
stipulations (even allowing that in the present setting the material is 'law
preached' rather than 'codified law'), we may regard this small pericope as
in the nature of an oath of allegiance (cf. 29:10-15; Ex. 24:7). In form, the
pericope looks like a contract in which the two parties bind themselves by
means of a solemn declaration. Moses acts as a covenant mediator
between Israel, who declares that she will be Yahweh's people, and
Yahweh, who declares that He will be Israel's God (cf. Ex. 6:7; Je. 31:33;
Ezk. 36:28). In fact the wording of the pericope makes it clear that both
declarations refer to the obligations which must be fulfilled by Israel
402Kalland, p. 156.
403Adam Warner Day, "Eating before the Lord: A Theology of Food According to Deuteronomy," Journal
of the Evangelical Theological Society 57:1 (2014):86.
404Wiersbe, p. 423.
405Miller, p. 184.
alone. Yahweh has no obligations to keep, but in grace He has blessings to

bestow."406
"It is not difficult to see in this utterance the Lord's missionary goal for
Israel in a nutshell."407
Obedience to the revealed will of God will result in maximum blessing for God's people.
Moses proceeded to develop this idea further in chapters 2728. This, then, concludes
Moses' second address to the Israelites.
V. PREPARATIONS FOR RENEWING THE COVENANT 27:129:1
Moses now gave the new generation its instructions, which concerned fresh commitment
to the covenant when Israel would enter the land.
"The ratification of the new covenant which Moses was making with the
second generation was to unfold in two stages. That was customary
procedure in securing the throne succession to the appointed royal heir.
When death was imminent, the suzerain required his vassals to pledge
obedience to his son; then, soon after the son's accession, the vassals'
commitment was repeated. Similarly, Moses and Joshua formed a dynasty
of mediatorial representatives of the Lord's suzerainty over Israel. Hence
the succession of Joshua, which symbolized the continuing lordship of
Israel's God, was ensured by the oath elicited from Israel before Moses
died, and again later by a ratification ceremony after Joshua's accession.
The pronouncing of curses and blessings is prominent in each of these
ratification rituals."408
A. THE CEREMONY AT SHECHEM 27:1-13
When the people entered the Promised Land, they were to assemble at Shechem (vv. 1-8;
cf. 11:29-30). This would be the second stage of the covenant renewal; it was to be
conducted on the other side of the Jordan in Canaan. Moses exhorted the Israelites now to
obey the covenant requirements then (vv. 9-10), and prepared them to invoke the
covenant sanctions there (vv. 11-13).
27:1-8 Upon entering Canaan, the Israelites were to assemble at "Mount Ebal"
(the hill that flanked Shechem to the north), near the center of the land,
and set up several large stones as monuments (cf. Exod. 24:4-8). They
were to plaster ("coat") these with "lime" (or gypsum), and then "write the
(words of this) law" on the monuments. This was a common way of
407Daniel I. Block, "The Privilege of Calling: The Mosaic Paradigm for Missions (Deut. 26:16-19),"
Bibliotheca Sacra 162:648 (October-December 2005):388.
408Kline, "Deuteronomy," pp. 190-91.
posting important public announcements in Canaan.409 They probably

copied the Ten Commandments,410 but they may have also copied the
blessings and curses,411 the legal parts of the law,412 the salient parts of the
laws reiterated in Deuteronomy,413 or the entire Book of Deuteronomy.414
The purpose of this act was to declare to all people, Canaanites as well as
Israelites, that the Mosaic Law was Israel's standard of faith and practice,
its national constitution.
"The practice of writing laws on a plastered surface was

known in other lands, notably Egypt, where the texts were
painted rather than engraved."415
The people were also to "build (there) an altar" on Mt. Ebal at the same
time (vv. 5-7). They were to fashion it of "uncut stones" (cf. Exod. 20:25).
Then the nation was to offer burnt and peace offerings of worship to
Yahweh, thereby committing themselves to Him as "the LORD (their)
God." Abram received God's promise of the land, and he built his first
altar in the land at this site (Gen. 12:6-7). Jacob buried his idols there, and
again, this was at the center of the Promised Land.
27:9-10 The new generation of Israelites would become "a people for" Yahweh
(emphasis added; v. 9)when they took on themselves the responsibilities
and privileges of the Mosaic Law (v. 10). As their fathers had done at Mt.
Horeb (Exod. 19:8), so the new generation would do at Mt. Ebal.
"We might say that each generation are tenants and they are
to pay rent. God is the land owner, and that rent is
obedience to God."416
"The ceremonial feast was usually part of the ratification

activities when suzerainty treaties were signed in countries
neighboring Israel during the Mosaic era."417
"This day" (v. 9) refers to the day the people would fulfill these
instructions in the land (Josh. 8; cf. Josh. 24).
27:11-13 We should read the instructions for this ceremony together with Joshua
8:30-35, where God recorded the fulfillment of Moses' commands. Mt.
Gerizim was the southernmost of the two small mountains, and Mt. Ebal
409J.Hoftijzer and G. van der Kooij, Aramaic Texts from Deir 'Alla, pp. 23-28.
411Josephus, Antiquities of . . ., 4:8:44.
413Kalland, p. 160.
414Deere, p. 309.
415Thompson, p. 262. Cf. Driver, p. 296.
416McGee, 1:597.
417Schultz, p. 85.
the northernmost, on either side of Shechem. As Israel faced east, Mt.

Gerizim would have been on her right hand, the traditional place of
blessing, and Mt. Ebal on her left.
The representatives of the six tribes who stood on Mt. Gerizim were all
sons of Leah and Rachel (Simeon, Levi, Judah, Issachar, Joseph, and
Benjamin). The tribes on Mt. Ebal were descendants of the maids of these
women (Gad, Asher, Dan, and Naphtali), plus Reuben and Zebulun.
Reuben was the son of Leah who had lost his birthright because of his sin,
and Zebulun was the youngest son of Leah.
It is also important for Christians to publicly profess their commitment to Jesus Christ
(Rom. 10:9-10).
B. THE CURSES THAT FOLLOW DISOBEDIENCE TO SPECIFIC STIPULATIONS 27:14-

26
This is the first of two sections of curses (cf. 28:15-68) that "sandwich" one section of
blessings between them (28:1-14). The present group of curses explains the consequences
of disobedience to specific stipulations of the covenant, whereas the second group of
curses clarifies the consequences of disobedience to general stipulations of the covenant.
The twelve curses that a group of Levites was to repeat probably represented the twelve
tribes. The idea was not so much that the practice mentioned in each curse had been that
specific besetting sin of one of the tribes. Each tribe received a warning against
disobeying the whole Mosaic Law, by receiving one specific injunction. God seems to
have selected the warnings somewhat at random. They dealt with idolatry (v. 15),
breaches of love for one's neighbor (vv. 16-19), sexual irregularities (vv. 20-23), and
bodily injuries (vv. 24-25).
"The matters taken up are not a neat, ordered collection; they deal with
fundamental aspects of the order of Israel's existence: the exclusive
worship of the Lord, honor of parents, protection of life and property,
justice for the weak and powerless, and sexual relations. These curses
have often been regarded as a kind of ancient collection of laws analogous
to the Ten Commandments, which have no curse expressions attached but
do seem to have a sense of absoluteness implied and in other contexts are
given the penalty of death."418
The last verse covers the violation of any other command in the law ("Cursed is he who
does not confirm [all] the words of this law by doing them"; v. 26). Paul used this verse
to emphasize the fact that no one can obey God perfectly (Gal. 3:10-14). The unifying
theme, in these 12 curses, seems to be that these were all pronounced against sins that the
Israelites could commit in secret.419
418Miller, p. 195.
C. THE BLESSINGS THAT FOLLOW OBEDIENCE 28:1-14

"For the purpose of impressing upon the hearts of all the people in the
most emphatic manner both the blessing which Israel was to proclaim
upon Gerizim, and the curse which it was to proclaim upon Ebal, Moses
now unfolds the blessing of fidelity to the law and the curse of
transgression in a longer address, in which he once more resumes, sums
up, and expands still further the promises and threats of the law in Ex.
xxiii. 20-23, and Lev. xxvi."420
Moses began positively, by holding out "blessings" as inducements to obedience (cf.

Gen. 1:28-30). He stated the greatest blessing, and the one that comprehends all those
that follow, first: Israel could become the most exalted ("high above") of "all the nations
on (of) the earth." The condition for this blessing was obedience to the Word ("all [the]
commandments") of Yahweh ("if you obey the LORD your God"). So important was this
condition that Moses stated it three times in this sectionat the beginning (v. 1), middle
(v. 9), and end (vv. 13-14; cf. vv. 15, 45, 58, 62)in both positive and negative terms.
Specifically, he enumerated six benefits using four merisms, in each of which,
representative extremes describe the whole.
God would give His people blessing everywhere ("city" and "country"), economically
(children ["offspring of your body"], animals ["offspring of your beast"], "produce"
[crops] "increase of herd[s]," food supplies ["basket" and "bowl"]), with safety, and in all
their activities ("when you come in . . . when you go out"; vv. 3-6). Then, in the typical
hortatory (exhorting) fashion, characteristic of Moses in Deuteronomy, he elaborated on
these blessings (vv. 7-14).
"The Canaanites believed that Baal had a house in the heavens with an
opening in the roof from which the rains were sent. Whether this
constitutes the background for the figure underlying the storehouse in the
heavens here [v. 12], Moses did insist that it was the Lord who would
either bless Israel with abundant rain or withhold rain because of her
disobedience."421
"It was only in feeble commencement that this blessing was fulfilled upon
Israel under the Old Testament; and it is not till the restoration of Israel,
which is to take place in the future according to Rom. xi. 25 sqq., that its
complete fulfillment will be attained."422
"Israel depended upon their own obedience to get their blessings in the
land. Christians get their blessings because of Christ's obedience in their
stead."423

421Kalland, p. 168.
423Newell, p. 239.
It does not take a brilliant person to become a great Christian; it takes an obedient person.
D. THE CURSES THAT FOLLOW DISOBEDIENCE TO GENERAL STIPULATIONS

28:15-68
In this section, Moses identified about four times more curses, than blessings he had
listed previously (vv. 1-14). The lists of curses in other ancient Near Eastern treaty texts
were typically longer than the lists of blessings.424 The reason was probably to stress the
seriousness of violating the covenant, by describing the consequences in detail.425 Israel
was entering a very dangerous environment in Canaan, and needed strong warnings
against yielding to the temptations she would encounter (cf. Gen. 3:14-19).
28:15-19 Note that, after a general statement ("if you do not obey . . . all these
curses will come upon you"; v. 15; cf. vv. 1-2), the six formal curses (vv.
16-19) correspond almost exactly to the six blessings (vv. 3-6). The
exposition follows in verses 20-68 (cf. vv. 7-14). We can divide it into five
sections of increasingly severe "views" of disciplinary measures.
28:20-24 In the first view of God's discipline, Moses explained various forms in
which Israel would suffer punishment.
28:25-37 In the second view, the outlook is worse. Israel would suffer physical
distresses, and her enemies would plunder, rule over, and oppress her. As
freedom from Egypt came to epitomize God's grace, so return to Egyptian
conditions represented His judgment (v. 27).
28:38-46 In the third view, Moses saw Israel's potential fate as rejection by God
from (removal of some of the blessings of) covenant fellowship (though
not partnership).
28:47-57 The fourth view pictures Israel invaded, conquered, and brutalized by her
enemies. Their situation would become so horrible that many would
starve, and some would even eat their own children.
28:58-68 The fifth view shows Israel deprived of all the benefits she had formerly
enjoyed (cf. 6:21-23; 26:5-9). This section deals with disease and disasters
in the land (vv. 58-63), and deportation from the land (vv. 64-68). Both
parts picture a reversal of "Exodus" blessings.
In the later history of Israel, the punishments God predicted here took place very literally
when the people disobeyed His law. What Moses described in verses 32-36, happened in
both the Assyrian and Babylonian captivities. Verses 52-57 found fulfillment in those
captivities, as well as in the Roman destruction of Jerusalem and Israel in A.D. 70.
424Gordon J. Wenham, "The Structure and Date of Deuteronomy" (Ph.D. dissertation, University of
London, 1969), p. 161.
Verses 64-68 have repeatedly been fulfilled: during the Roman siege of A.D. 70,426 in the
Middle Ages, the Russian pogroms, Nazi Germany, and the present day.
"So we have six prophecies. [The first prophecy was given to Abraham.
that his descendants would go into Egypt and be enslaved and oppressed
there (Gen. 15:13). The second one, also given to Abraham, was that they
would return to the land (Gen. 15:16). The remaining four are described
here in this chapter.] Five of them have been literally fulfilled. What do
you think about the sixth one? I can tell you what I think about it. I think it
will be literally fulfilled. It is yet to come in the future."427
God designed these blessings and curses to persuade His people to obey His covenant
with them. Stronger proof of the blessing of obedience and the blasting of disobedience is
hardly imaginable. God's will was, and is, very clear and simple: obey His Word.
"The importance of Deuteronomy 28 (and the parallel in Leviticus 26) for

the understanding of the rest of Old Testament history cannot be
overstated. Possibly more than a thousand references in the prophets
allude back to this material. Much of the suffering God's people
experienced came as a fulfillment of the curses recorded in this chapter in
God's response to their disobedience."428
This section of Deuteronomy (chs. 2728) is one of the most important ones in
Scripture, because it records the two options open to Israel as she entered the Promised
Land: Obedience to the revealed Word of God would result in blessing, but disobedience
would result in blasting (punishment). Scholars who do not believe in supernatural
prophecy, have said that it would have been impossible for Moses to have written these
words. They say that the subsequent history of Israel so accurately fulfilled these
warnings, that someone must have written them much later, perhaps after the Babylonian
Captivity.
The books of Joshua, Judges, Samuel, and Kings take pains to point out how God
fulfilled what Moses said here, in Israel's later history.429 Martin Noth advanced the
theory that one man, or a group of men, later in Israel's historyedited Joshua, Judges,
Samuel, and Kingsin order to validate what the writer of Deuteronomy predicted.430
Internal evidence as well as Jewish tradition, however, suggest that these books had
separate writers, and their writers composed them earlier than Noth proposed.
426See Flavius Josephus, The Wars of the Jews, 6:8:2; 6:9:2-3.

427McGee, 1:599.
428Stephen J. Bramer, "Suffering in the Pentateuch," in Why, O God? Suffering and Disability in the Bible
and the Church, p. 96.
429See George Harton, "Fulfillment of Deuteronomy 2830 in History and in Eschatology" (Th.D.
dissertation, Dallas Theological Seminary, 1981).
430Martin Noth, The Deuteronomistic History. See also Mayes.
"For understanding and explaining Israel's history as recorded throughout

the Old Testament, there are perhaps no more important chapters than
Deuteronomy 2830."431
The purpose of the whole Mt. GerizimMt. Ebal ceremony, that Moses described here,
was to impress the Israelites with the importance and solemnity of entering into and
perpetuating covenant relationship with Yahweh. This ceremony was to be a formal
occasion, that the Canaanites as well as the Israelites, would perceive as a covenant
renewal ritual.
"When the Greeks invaded Palestine in 332 B.C., the Samaritans sought
and obtained permission from the Greeks to build a temple on Mt.
Gerizim. This temple was later destroyed and replaced by a Roman
temple, but the Samaritans have observed their sacred festivals, including
the Passover, on Mt. Gerizim ever since."432
E. NARRATIVE INTERLUDE 29:1

Chapter 29 verse 1 is the last verse of chapter 28 in the Hebrew Bible. Moses probably
intended it to be a summary statement of what precedes, rather than an introduction to
what follows. The renewed Mosaic Covenant, to which Moses now called on his hearers
to commit themselves, contrasts somewhat with the original Mosaic Covenant to which
the Israelites committed themselves at Mt. Sinai.
". . . the verse forms an inclusio with the preamble section of Deut 1:1-5.
Both passages begin with the phrase 'these are the words . . . which
Moses,' both locate the setting in Moab, and both make reference to Horeb
and the earlier covenant. Thus the covenant text proper may be said to
have been brought to a conclusion in 29:1. . . .
"It seems quite clear, then, that a major break occurs between 29:1 and
29:2, with the former bringing all the previous material to a close and the
latter introducing at least the epilogic historical review."433
VI. MOSES' THIRD MAJOR ADDRESS: AN EXHORTATION TO OBEDIENCE

29:230:20
"The rest of chapter 29 contains many reminiscences of the Near Eastern
treaty pattern. It is not presented in a systematic manner but in narrative
form. However, elements of the pattern are clearly discernible, making it
extremely likely that some kind of covenant ceremony underlies the events
here reported."434
431J.Dwight Pentecost, Thy Kingdom Come, p. 105.

432G.Herbert Livingston, The Pentateuch in Its Cultural Environment, p. 208. Cf. John 4:20.
433Merrill, Deuteronomy, p. 373. Cf. Craigie, The Book . . ., p. 353; and Driver, p. 319.
The form of this section argues for it being a covenant renewal. There is a historical
prologue (29:2-9), reference to the parties covenanting (29:10-15), and basic stipulations
(29:16-19). Then follow the curses (29:20-28), Moses' preaching of repentance and
restoration (29:2930:14), and the covenantal decision (30:15-20). The last section has
three parts: the choice (30:15-18), the witnesses (30:19a), and the call for decision
(30:19b-20).435
"There is general consensus that chaps. 29 and 30 of Deuteronomy (as
well as 31:1-8) are not strictly part of the covenant document as such
documents were ordinarily crafted.436 This does not mean, of course, that
this section does not serve a covenant function in Moses' own unique
creation of the book as a covenant instrument.437 But even if it doesn't, it is
very much at home here as a parenesis that looks to the past, present, and
future of the elect nation. It provides a summation of God's past dealings
with Israel, restates the present occasion of covenant offer and acceptance,
and addresses the options of covenant disobedience and obedience
respectively. Finally, it exhorts the assembled throng to covenant
commitment. It is most fitting that these summaries and exhortations
follow the body of the covenant text and precede the formalizing of the
agreement by the Lord and his chosen vassal."438
A. AN APPEAL FOR FAITHFULNESS 29:2-29

Moses began his third address to the Israelites, with an appeal for them to remain faithful
to their "suzerain lord" (the LORD their God) and His covenant with them.
1. Historical review 29:2-8

The emphasis in this section is on God's faithfulness in bringing Israel to its present
position (cf. 1:64:40). To do this, God had provided for the people's needs in the
wilderness, and had given them victory over some of their enemies (e.g., "Sihon" and
"Og"). He had also given them some of the "land" He had promised them (in
Transjordan: for the "Reubenites," "Gadites," and the eastern "half-tribe of the
Manassites"). One writer concluded that most of the Israelites could not respond to God,
because they did not enjoy a "faith relationship" with Him, but those who did trust Him
could.439
2. The purpose of the assembly 29:9-15

In view of God's past faithfulness, the Israelites should keep "this covenant" (v. 9), the
Mosaic Covenant, so that they might prosper in the future. Moses assembled the people
435Miller, p. 201. See also Dennis McCarthy, Treaty and Covenant, pp. 199-205; and Klaus Baltzer, The
Covenant Formulary, pp. 34-36.
436Mayes, pp. 358-59.
437Wenham, "The Structure . . .," pp. 208-10.
439See Michael A. Grisanti, "Was Israel Unable to Respond to God? A Study of Deuteronomy 29:2-4,"
Bibliotheca Sacra 163:650 (April-June 2006):176-96.
in order to have them commit themselves anew to their covenant with God. God had
made the Mosaic Covenant with all the Israelites, not just the generation that stood before
Moses on this occasion (vv. 14-15).
3. The consequences of disobedience 29:16-29

This younger generation needed to obey the laws of the Mosaic Covenant (v. 21), under
which the nation already lived and was governed, in order to experience the maximum
benefits of this covenant. The maximum benefits included not only the ownership of the
land, but also the use (occupation) of it. The rebellious Israelite could anticipate physical
death ("every curse . . . in this book will rest on him . . . the LORD will blot out his name
from under heaven"; v. 20).
Disobedience to the Mosaic Covenant (v. 25) would result in the Israelites being driven
out of the Promised Land. The "generation[s] to come" would witness total devastation of
the land from "plagues," "diseases," and foreign invaders ("foreigner[s] . . . from a distant
land," v. 22). In verse 29, the "secret things" refer to those things God knows but has not
revealed (cf. Isa. 55:8-9). In the context, this refers specifically to how Israel would
respond to the covenant in the future. The "things revealed" refer to what God has
revealed so that humankind may enjoy God's blessings. In the context here, this refers to
the Mosaic Covenant.
The Israelites would enjoy being "leasers" of the land, namely: having the right to use it
(but not own it)forever. But they could only occupy it to the extent that they obeyed
God.
B. A CALL TO DECISION CH. 30

Having appealed for the Israelites' faithfulness to the covenant, Moses now called on the
people to make a formal commitment to obey it.
1. The possibility of restoration 30:1-10

When they had later been "banished" to the ends of the earth, the Israelites could repent
and "return" to Yahweh in their hearts ("with all your heart and soul"), purposing to
"obey" Him again (vv. 1-2). In that event, God would do several things for them: He
would bring them back to their land, and allow them to occupy it again (vv. 3-5). He
would also permanently change the people's heart-attitude toward Himself (v. 6). Here
Moses anticipated a new covenant at some future date, that would eventually replace the
old Mosaic Covenant (cf. Jer. 31:31-34; Ezek. 36:22-28; Rom. 10:4-13; Heb. 10:1-9).
"While the repossession of the land can be said to some extent to have
been fulfilled by the return of the Jews following the Babylonian exile (cf.
Jer 29:10-14; 30:3), the greater prosperity and population was not
achieved in Old Testament times. In fact, it still awaits realization in any
literal sense (cf. Hag 2:6-9; Zech 8:1-8; 10:8-12). As for the radical work
of regeneration described here as circumcision of the heart, that clearly
awaits a day yet to come as far as the covenant nation as a whole is

concerned.
"Just as circumcision of the flesh symbolized outward identification with

the Lord and the covenant community (cf. Gen 17:10, 23; Lev 12:3; Josh
5:2), so circumcision of the heart (a phrase found only here and in Deut
10:16 and Jer 4:4 in the OT) speaks of internal identification with him in
what might be called regeneration in Christian theology. . . .
"The miraculous, totally regenerating nature of the circumcision of the

heart would be manifest by Israel's ability to love the Lord 'with all your
heart and with all your soul' (Deut 30:6). This is an obvious reference to
the demand of the Shema (Deut 6:4-5), adherence to which was at the very
core of covenant commitment."440
God would, furthermore, punish ("inflict all these curses on") Israel's "enemies" (v. 7).
Because of Israel's eventual obedience, God would "prosper" her greatly (vv. 8-10). The
"fathers" (v. 9) probably refers to all the pious ancestors of the Israelites, not just the
patriarchs.
Some premillennial commentators have called Deuteronomy 30:1-10 the "Palestinian

Covenant."441 They have not used this term as much in recent years, because these verses
do not constitute a distinctively different covenant. Verses 1-10 simply elaborate on the
land promises made earlier to Abraham and his descendants (Gen. 12:7; et al.).
However, some modern commentators still refer to chapters 2930 as a distinct

"covenant."442 I would say this is a call to commit to the Mosaic Covenant (cf. Josh. 24:1-
28) that, at the same time, contains further revelation concerning the land. God promised
that the land would be Israel's possession, but the Israelites could only inhabit it if they
were faithful to Him.
The steps in Israel's experience, enumerated here only as possibilities, provide an outline
of the history of Israelsince this is how things have happened and will happen for
Israel. These steps are seven: dispersion for disobedience (v. 1), repentance in dispersion
(v. 2), regathering (v. 3), restoration to the land (vv. 4-5), national conversion (vv. 6, 8),
the judgment of Israel's oppressors (v. 7), and national prosperity (v. 9).
". . . the overall purpose of the author of the Pentateuch seems to be to

show that the Sinai covenant failed for lack of an obedient heart on the
part of God's people Israel. We have also seen that his intention in writing
the Pentateuch is not to look back in despair at the failure of man but to
440Merrill, Deuteronomy, pp. 388, 389. Cf. Deere, p. 315.

441E.g., L. S. Chafer, Systematic Theology, 4:317-23; J. Dwight Pentecost, Things to Come, pp. 95-99;
idem, Thy Kingdom . . ., pp. 109-23; McGee, 1:600; and The New Scofield Reference Bible, note on Deut.
30:3.
442E.g., Miller, p. 200.
point in hope to the faithfulness of God. The hope of the writer of the
Pentateuch is clearly focused on what God will do to bring his covenant
promises to fulfillment. Nowhere is he more clear on this than at the
(structural) conclusion to his work: Deut 30:1-10, where Moses tells the
people of Israel that they will fail and that they will be cursed, but God's
work with them will not end there. The Lord will again bring them into the
land, gather them from all the lands where they have been exiled. But this
time, things will be different. Israel is going to obey God. God is going to
give them a heart that will obey, a heart that will love the Lord and keep
his commandments. It is on this high note that the Pentateuch finally
draws to a close.
"If we go beyond the Pentateuch to the other historical books, the Prophets
and finally to the New Testament, the fulfillment of Moses' hope is made
certain. It is also clear in these later books how God is going to give his
people a new heart: 'I will give you a new heart, a new Spirit I will put
within you; I will turn away the heart of stone from your flesh and I will
give you a heart of flesh. My Spirit I will put within you and I will make
you walk in my statutes and my judgments you will keep' (Ezek 36:26,
27). It is by means of God's Spirit that his people are able to do his will.
No one is clearer on this point than the apostle Paul (Rom 8:4). What is
often overlooked, however, is that we needn't go beyond the Pentateuch
itself for exactly the same conclusion. The author of the Pentateuch has as
one of his central purposes to show that God's work must always be done
in God's way: by means of the Spirit of God. To show the centrality of this
idea in the Pentateuch we need only compare the author's description of
God's own carrying out of his will (Gen 1:2b) with that of man's obedience
to God's will (Exod 31:1-5)."443
Later revelation confirms that the conditions Moses spoke about here only as
possibilities, will actually prevail in the future. Israel will indeed "return" to the Lord as a
nation (v. 2; cf. Ezek. 16:53-63; Amos 9:9-15; Zech. 12:10-12; Acts 15:16-17). The Lord
will gather her again to the Promised Land (vv. 3-5; cf. Isa. 11:11-12; Jer. 23:3-8; Ezek.
37:21-28; Matt. 24:29-31). She will experience a permanent change in her attitude toward
God as a nation (v. 6; cf. Ezek. 20:33-44; Hos. 2:14-16; Zech. 13:8-9; Mal. 3:1-6; Rom.
11:26-27). She will see her oppressors punished (v. 7; cf. Isa. 14:1-2; Joel 3:1-8; Matt.
25:31-46). God will prosper her abundantly (v. 9; cf. Amos 9:11-15).
God has not yet fulfilled these predictions. Therefore we look for a future fulfillment of
them. The passages cited above indicate that this fulfillment will take place at the Second
Coming of Christ, and in His millennial kingdom that will follow that return. A
distinctive of "dispensational" theology is the recognition that God has a future for Israel
as a nation, that is distinct from the future of the church or the Gentile nations.444
443John H. Sailhamer, "Exegetical Notes: Genesis 1:12:4a," Trinity Journal 5 NS (Spring 1984):81-82.
444See Charles C. Ryrie, Dispensationalism Today, pp. 43-47; or idem, Dispensationalism, pp. 38-41.
Non-dispensationalists believe that God will fulfill these promises to the "New Israel,"
their other name for "the church." Some of them believe that Joshua and his successors
conquered the Promised Land sufficiently, to warrant the conclusion that we should look
for no future fulfillment. Others of them believe the land promises are spiritual, and will
find fulfillment in the future, either in heaven or in the new earth.
2. The importance of obedience 30:11-20
Obeying did not lie beyond the average Israelite's ability, with God's grace, if he or she
turned to Yahweh "wholeheartedly" (v. 10).445 God was not asking something impossible
of His people ("For this commandment . . . is not too difficult [or] . . . out of reach"; vv.
11-15; cf. Rom. 10:6-8). He had given them the Mosaic Law so they could "obey" Him
("the word is very near you"; the Law was for them, and given to benefit them).
"The point at issue here was not the ease or even possibility of keeping the
word of the Lord . . . but of even knowing what it was. Contrary to the
inscrutable and enigmatic ways of the pagan gods, the Lord's purposes and
will for his people are crystal clear. They are not 'too difficult' (lo' niple't,
lit. 'not too wonderful,' i.e., beyond comprehension) or beyond reach (v.
11). That is, they can be understood by the human mind despite its
limitations."446
The choice before the Israelites was ultimately one of "life" or "death" (v. 15-18; cf. Gen.
1:28; 2:9, 17; 3:8, 22-24; 5:22-24; 6:9; 17:1).447 Moses called the permanent, unchanging
"heaven and earth" to "witness" the making of this covenant (v. 19). Those who made
ancient Near Eastern treaties commonly called witnesses to attest them, as God was the
summoned "Witness" here. God also urged the people to look at the consequences of
their choice, and to choose life and obedience deliberately (vv. 19-20). The highest
motive, love for God, would enable the Israelites to obey the Lord steadfastly ("by loving
the LORD your God"). They would consequently "live in the land" God had promised the
patriarchs (v. 20).
"The notion of choice, with its implication of freedom to determine one's

own actions or mode of life, is one which is characteristic of
Deuteronomy. God chooses, but human beings also have that freedom."448
"Participants in Israel's liturgies of covenant renewal, listeners to the word

of the Lord and the words of Moses, readers of Deuteronomy then and
now are all confronted with one of the most explicit calls for a decision
that the Bible presents."449
445See Calvin, 2:5:12.

447See Sailhamer, The Pentateuch . . ., p. 474.
448Whybray, p. 96.
449Miller, p. 214.
This final exhortation lifted Moses' third major address to the people to an emotional
climax (cf. 4:32-40).
"This decision to love or not to love God is one of life's major

decisions."450
"The opening words of Moses' first address were 'See, I have set before
you the land; go in and take possession' (1:8). Now, as his speaking comes
to an end, those words are echoed: 'See, I have set before you this day life
and good, death and evil . . . therefore choose life' (30:15). Between those
two addresses is all the teaching of the commandments, the statutes, and
the ordinances. And therein lies the theological structure of Deuteronomy
in a nutshell."451
VII. MOSES' LAST ACTS CHS. 3134
Having completed all the major addresses to the Israelites, recorded to this point in
Deuteronomy, Moses needed only to make a few final arrangements before Israel was
ready to enter the land. The record of these events concludes the book. Chapters 3134
constitute several appendices to the main body of Deuteronomy (cf. Judg. 1721;
2 Sam. 2124).
"This final section of the covenant document has as its unifying theme the
perpetuation of the covenant relationship. Of special importance is the
subject of the royal succession, which is also prominent in the extra-
biblical suzerainty treaties . . . This succession is provided for by the
appointment and commissioning of Joshua as dynastic heir to Moses in the
office of mediatorial representative of the Lord (ch. 31). The testamentary
assignment of kingdom inheritance to the several tribes of Israel (ch. 33)
reckons with the status of all God's people as royal heirs. Included also are
two other standard elements in the international treaties. One is the
invocation of covenant witnesses, here represented chiefly by the Song of
Witness (ch. 32). The other is the directions for the disposition of the
treaty document after the ceremony (31:9-13). By way of notarizing the
document, an account of the death of Moses is affixed at the end
(ch. 34)."452
A. THE DUTIES OF ISRAEL'S FUTURE LEADERS 31:1-29
"Israel was not to be a nation of anarchists or even of strong human

leaders. It was a theocratic community with the Lord as King and with his
covenant revelation as fundamental constitution and law. The theme of
450Schultz, p. 102.
451Miller, p. 214.
this section is the enshrinement of that law, the proper role of Mosaic
succession, and the ultimate authority of covenant mandate over human
institutions."453
1. The presentation of Joshua 31:1-8
Moses presented "Joshua" to the nation, as God's chosen leader ("Joshua is the one who
will cross ahead of you"), who would very soon take over the leadership of Israel. He
charged the people (v. 6), and then Joshua (vv. 7-8), to "be strong and courageous" as
they were entering the landin view of God's promises, presence, and power.
"Courage is only fear soaked in prayer."454
"Commissioning of the community's leader(s), therefore, as encountered

in this model, is to a task, not to a position. Authority and standing are
dependent upon the nature of the task, not vice versa."455
We observe this, too, in the commissioning of Paul and Barnabas to their missionary task
(Acts. 13:2-3).
2. The seventh year covenant renewal ceremony 31:9-13
"Moses assigned the priests and elders the duty of regularly republishing
the law of the covenant. The effect of this was to associate the priests and
elders with Joshua in the responsibility of rule and in the esteem of Israel.
More important, all the covenant people, together with all human
authorities in the covenant community, were placed under the lordship of
the Giver of the law."456
Before he died, Moses left a written document with the leaders of the nation, that the
Israelites regarded as God's "law" (v. 9, cf. Josh. 1:8). "This law" probably refers to
Moses' exposition of the law (chs. 526), though the exact meaning of the "law" (torah,
instruction, vv. 9, 24) here is not clear.
The national leaders were to read this law to the whole nation ("in front of all Israel")
every seventh (sabbatical) year, at the Feast of Booths (Tabernacles). This reading would
remind and instruct God's people concerning His gracious will for them. It was common
in other ancient Near Eastern countries for the priests to assemble the people periodically,
and read them the king's covenant (cf. 16:13-17).

454Lewis B. Smedes, "An Introduction to Mission Beyond the Mission," Theology, News, and Notes 30:3
(October 1983):3.
455Miller, p. 221.
3. The commissioning of Joshua 31:14-23
Whereas previously Moses had "presented" Joshua to the people (vv. 1-8), now God
officially "commissioned" Joshua to his new responsibility as Moses' successor (cf. Josh.
2324; Acts 20:17-37). He did this at the tabernacle ("tent of meeting"), the appropriate
place for this official ceremony.
The bulk of this section concerns God's revelation to Moses concerning Israel's future
apostasy (vv. 16-22). The LORD's hiding of "His face" (vv. 17-18; 32:20) is the opposite
of making His face shine on His people, and of turning His face toward them in blessing
(cf. Num. 6:25-26). To discourage this apostasy, God gave Moses a "song" (32:1-43), the
words of which he was to "write" down, and then "teach" the people, in order to help to
remind them of God's faithfulness. Since it was a song, the people would, once having
learned it by heart, repeat these words frequently, and remember them easily. The singing
of it would later haunt them with how much they had lost for having disobeyed Yahweh.
"National songs take deep hold of the memories and have a powerful
influence in stirring the deepest feelings of a people."457
"Too often God's people forget what they ought to remember and
remember what they ought to forget!"458
4. The preservation of God's words 31:24-29
Moses charged the Levitical priests with the care and keeping of the law-scroll he had
written ("book of the law"; vv. 25-26), perhaps the whole Book of Deuteronomy.459 It
was normal for priests to bear this responsibility in the ancient Near East.460 They kept
this written law-scroll "beside," not inside, the ark (v. 26; cf. 2 Kings 22:8). Only the Ten
Commandments were in the ark (Exod. 25:16; cf. Exod. 16:33-34; Num. 17:10-11). The
Levites who carried the ark were Kohathites. The "song" (vv. 15-16) and the "scroll
(book of the law)" were two witnesses to the people's obedience and disobedience. Moses
also warned the priests, the elders, and the officers (tribal heads, military offiicers, and
judges), of Israel's future apostasy as God had revealed this to him and Joshua (vv. 27-
29). It was important for these spiritual leaders to be ready for what was coming.
"What appears to be in view is a miniature preenactment of the ceremony

that the whole nation was to engage in at Ebal and Gerizim once Canaan
had been overcome and occupied (cf. 27:1-14)."461

458Wiersbe, p. 444.
459Deere, p. 317.
460Thompson, pp. 290-91.
B. THE SONG OF MOSES 31:3032:44
The "Song of Moses" is the song that Moses gave to and taught the people before he
diead, to help them remember God's faithfulness and thereby be encouraged (cf. Exod.
15; 2 Sam. 22; the Psalms). Its subject is God. Its theme is God's faithfulness. Its purpose
was to encourage Israel to remember God's greatness. This is also the purpose of many
Christian songs.
"How often we find it so, that long after hard commandments and hard,
hard ethic is forgotten by a wanderer in a far country, there will begin to
him the lilt of a song he heard his mother sing when he was at home. The
song is more powerful than the law, and the last thing Moses had to do at
the end was to write a song and teach it to the people."462
1. The introduction to the song 31:30
Moses recited "the words of this song" God had given him, in the hearing of "all" the
Israelites (cf. 32:44). The song follows the pattern of the Deuteronomic treaty.
2. The song itself 32:1-43
One Old Testament scholar called the Song of Moses "one of the most impressive
religious poems in the entire Old Testament."463 It contrasts the faithfulness and loyal
love of God with the unfaithfulness and perversity of His people. Like other important
poems in the Pentateuch (e.g., Gen. 49; Exod. 15; Num. 24), this one also teaches major
themes.
"The song embraces the whole of the future history of Israel, and bears all
the marks of a prophetic testimony from the mouth of Moses, in the
perfectly ideal picture which it draws, on the one hand, of the benefits and
blessings conferred by the Lord upon His people; and on the other hand, of
the ingratitude with which Israel repaid its God for them all."464
Moses set this song in the form of a lawsuit in which Yahweh leveled a charge against
Israel. This form is very common in many of the writing prophets' oracles.465 Its central
theme is "Israel's apostasy and God's threatening judgment."466 One expositor divided the
462Morgan, The Unfolding . . ., p. 81.

463W. F. Albright, "Some Remarks on the Song of Moses in Deuteronomy XXXII," Vetus Testamentum 9
(1959):339-46.
465See G. Ernest Wright, "The Lawsuit of God: A Form-Critical Study of Deuteronomy 32," in Israel's
Prophetic Heritage, pp. 26-67.
466Sailhamer, The Pentateuch . . ., p. 475. For more information on the text of chapter 32, see Patrick W.
Skehan, "The Structure of the Song of Moses in Deuteronomy (Deut. 32:1-43)," Catholic Biblical
Quarterly 13:2 (April 1951):153-63. James R. Boston argued for the origination of this song in the time of
Hezekiah or Josiah, as have many other critical scholars, in "The Wisdom Influence upon the Song of
Moses," Journal of Biblical Literature 87 (1968):198-202.
song this way: the character of God (vv. 1-4), the kindness (goodness) of God to His
people (vv. 5-14), the faithfulness of God in chastening His people (vv. 15-25), and the
vengeance of God against His adversaries (vv. 26-43).467
32:1-4 Moses called on the whole earth to listen to what follows ("Give ear, O
heavens . . . and let the earth hear"; vv. 1-2; cf. Isa. 1:2). The subject of
this song would be God (His character and attributes: sovereignty,
greatness/generosity, love/care, goodness/kindness, faithfulness, justice).
"The subject of this song is doctrine ["teaching']; he

[Moses] had given them [the Israelites] a song of praise and
thanksgiving (Exod. xv.), but this is a song of instruction,
for in psalms, and hymns, and spiritual songs, we are not
only to give glory to God, but to teach and admonish one
another, Col. iii. 16."468
The "name" of God is the expression of His character as He revealed it to

His people and the world. The purpose of the song is that everyone would
recognize God as the "great God" He is, and that His people would
respond to Him appropriately. By comparing his "teaching" to "rain" and
"dew," Moses was saying it would be a life-giving blessing to the
Israelites. "Rain" and "dew" were major sources of blessing in the
Promised Land, and their absence created serious problems for the
inhabitants. The description of God as "the Rock" (vv. 4, 15, 18, 30, 31)
occurs for the first time here in Scripture, but it appears many times later.
This metaphor pictures God as a reliable Refuge and Foundation for His
people, on whom they could build, and who had been solidly faithful to
them.
32:5-6 Israel, on the other hand, was "perverse and crooked" (v. 5). Moses also
called God the "Father" of the Israelites (v. 6; cf. Mal. 1:6; 2:10), whom
His people had repaid with "corrupt" behavior for His many gifts. Such a
response was despicable in the ancient East.
"We must notice that the Israelites only rarely give to

Yahweh the title father when they address him and that
only rarely do they call themselves sons of Yahweh. It is
rather God who designates himself as father by calling the
Israelites his sons. That prevented any mysticism based
upon a bond of physical parentage between God and
man."469
467Wiersbe, pp. 449-51.

468Henry, p. 202.
469Jacob, p. 62.
32:7-14 The writer graphically described God's choice and care of Israel in these
verses.470 Of all the nations of the earth, Israel had experienced the
greatest blessing. This is the last of 16 times (in Deuteronomy) that Moses
challenged the Israelites to "remember," beginning with 4:10.471 The
"desert place (land)" where Yahweh found Israel, was Egypt (v. 10). The
"pupil of [the] eye" (lit. "the little man of the eye," v. 10) is the part of the
eye that a person protects most carefully (cf. Ps. 17:8; Prov. 7:2). The
"apple of the eye" is an English idiom meaning: anything that one holds
very dear or cherishes greatly.
32:15-18 Israel's rebellion against her Father stands in stark contrast to God's
gracious care for her. "Jeshurun" (v. 5; cf. 33:26; Num. 23:10) means
"Upright One," "Uprightness," or "Righteous Nation." This pet name for
Israel reminded the nation of her holy calling. As an ox (servant),
"Jeshurun" had become unresponsive, due to the "fatness" she had gained
as a result of God's blessings.
"The chiastic structure by which vv. 4-14 match vv. 15-18

in reverse suggests the reversal of Israel's pledges of
covenant commitment to the Lord."472
32:19-25 "The 'jealousy' of God [v. 21] is not a spirit of pettiness

prompted by his insecurity, but righteous indignation
caused by the disloyalty of his people to his covenant grace
. . . The jealousy of Israel, however (see next line), will be
envy because of God's lavish attention to another nation
[cf. Rom. 11:11]."473
God would discipline Israel because of her rebellion. He would make the
punishment fit the crime (v. 21). The nation(s) referred to ("a foolish
nation"), as being "not a people" (v. 21) means any nation that had no
divine calling as a peopleas Israel did. There is no other nation like
Israel, in the sense that they are "the people of God." "Fire" (v. 22) is the
symbol of God's wrath and judgment (cf. 4:24; Exod. 3:2; Heb. 12:29).
32:26-38 Israel's unfaithfulness would not thwart God's purposes for her, however.
God would use other nations ("adversaries") to discipline His people, but
He would judge them, too ("the LORD will vindicate His people"; cf. Hab.
12). The Old Testament writers compared Israel to "Sodom" and
470See David E. Stevens, "Does Deuteronomy 32:8 Refer to 'Sons of God' or 'Sons of Israel'?" Bibliotheca
Sacra 154:614 (April-June 1997):131-41, for a discussion of this textual problem. He concluded that "sons
of Israel" is the preferred reading. Michael S. Heiser argued for "Sons of God" in "Deuteronomy 32:8 and
the Sons of God," Bibliotheca Sacra 158:629 (January-March 2001):52-74. I prefer the "Sons of Israel"
reading.
473The NET Bible note on 32:21.
"Gomorrah" many times (v. 32), but they never compared the heathen
nations to those wicked cities.
"One of the well-known sermons in American history was

preached by Jonathan Edwards in 1741 from this verse
[v. 35] and particularly from this clause: 'In due time their
foot will slip.' The sermon subject was 'Sinners in the
Hands of an Angry God.' Edwards thought that the verse
was directed at the unbelieving Israelites, but his
application of it reached to all wicked people."474
32:39-43 The biblical writers also represented God frequently as a "Warrior-Hero"

who fought in battle for Israel against her enemies (vv. 41-42; cf. Ps.
7:13). "Loving" God, as used in Scripture of peoples and nations, indicates
faithful covenant obedience (cf. 5:10; 6:5; 7:9; 10:12; 11:1, 13, 22; 13:3;
19:9; 30:6, 16, 20). "Hating" Him describes those who either have no
covenant relationship with Him, or those who have His covenant but live
in rebellion against Him (cf. 5:9; 7:10; 2 Chron. 19:2; Ps. 81:15; 139:20-
21).
"Again it can be seen that the text portrays the Torah as God's gift of life
to his people in much the same way as the Tree of Life was put into the
midst of the Garden of Eden (Ge 2:8-17). Just as obedience to the Lord's
command not to eat of the Tree of Knowledge of Good and Evil was the
key to their access to the Tree of Life (Ge 2:16-17), so obedience to the
Lord's command in the Torah was to be the key to Israel's 'living long in
the land' that God had prepared for them."475
This song was one more instrument God used to teach His people to obey Himalong
with Moses' sermons, the rituals, the monuments, etc. (vv. 46-47).
"It will . . . act as a mnemonic, an aid to memory, because during the

intervening period it will have lived unforgotten in the mouth of the reader
or hearer, ready to come to mind when the troubles arrive. Poetry is thus a
kind of time bomb; it awaits its hour and then springs forward into harsh
remembrance. . . . It will live in their minds and mouths, bringing them
back, whether they like it or not, to the harsh memory of the desert
sojourn. Once learned it will not easily be forgotten. The words will stick,
they will be importunate, they will not let us alone."476
The lesson this song teaches is that when God's people forget His gracious goodness to
them, and turn away from Him to follow "idols," they can expect discipline. When God
appears to withdraw His blessings, we should not question His ability or motives, but
rather examine the state of our relationship with Him.
474Kalland,p. 212.
475Sailhamer, The Pentateuch . . ., p. 476.
476Harold Fisch, Poetry with a Purpose: Biblical Poetics and Interpretation, p. 51.
3. The conclusion to the song 32:44

This verse is the closing "bracket" that surrounds the song in the text (cf. 31:30). The
repetition probably does not indicate a second recital of the song. Both the introductory
and concluding verses simply state the circumstances in which Moses and Joshua
communicated the song to the nation.
C. NARRATIVE INTERLUDE 32:45-52

This narrative section of Deuteronomy relates a final exhortation that Moses gave the
Israelites, and an announcement of his death that he received from the Lord.
1. Moses' exhortation to obedience 32:45-47

Moses addressed the Israelites once again, after he had taught them his song. He urged
them to "take to heart," not only the words of the song, but "all the words of [the] law,"
namely: the entire covenant text of Deuteronomy (cf. 17:19; 27:3, 8, 26; 28:58; 29:29;
31:12, 24). He pointed out that these words were not flippant or offhanded matters of
human opinion ("not an idle word," v. 47), but words that would lead to a fulfilling,
longer life "in the (Promised) [L]and" ("by this word you will prolong your days"; cf. 8:3;
30:20).
2. The announcement of Moses' death 32:48-52

The "very same day" that Moses gave his song to the Israelites, God directed him to
prepare for his death (v. 48; cf. Num. 27:12-14). "Mount Nebo" is one of the peaks in the
Abarim mountain range, that stands to the east of the Arabah, northeast of the Dead Sea.
This mountain range runs generally from north to south. People in that culture associated
heights with nearness to deity, so perhaps both Aaron and Moses died and were buried
on mountainsin orded to symbolize their nearness to God.477
God permitted Moses to "see the [whole] land" of Canaan "at a distance," even though
his sin at Kadesh prevented him from entering it.
"The Lord had told him to speak to the rock (Num 20:8), the mere act of
speaking being designed to demonstrate the power of God who creates by
the spoken word. To strike the rock was to introduce an interruptive
element and thus to diminish the significance of the powerful word. By
doing this, Moses betrayed not only anger and disobedience but he
correspondingly reflected on the God whom he served by implying that
God could not bring forth water by the divine word alone."478
Moses' sin lay in his failure of forgetting to honor God as He deserved ("you broke faith
with Me . . . you did not treat Me as holy"). This is essentially the warning of the Song of
Moses (vv. 1-43): "Ascribe greatness to our God! The Rock! His work is perfect, for all

478Ibid., p. 429.
His ways are just . . . You neglected the Rock who begot you, and forgot the God who
gave you birth . . . See now that I, I am He, and there is no god besides Me." Moses had
failed God just as Israel had failed Him. So Moses warned Israel against failing Him
again in the future.
D. MOSES' BLESSING OF THE TRIBES CH. 33
After receiving this announcement of his death, and as one of his final official acts as
Israel's leader, Moses pronounced a prophetic blessing on the tribes of Israel (cf. Isaac's
blessing of Jacob in Genesis 27, and Jacob's blessing of the tribes in Genesis 49).
"In the ancient Near East, a dying father's final blessings spoken to his
sons were an irrevocable legal testament, accepted as decisive evidence in
court disputes. In the case of the Biblical patriarchs, the authority and
potency of their last blessings derived from the Spirit of prophecy in them,
speaking in the testamentary form (cf. the cases of Isaac, Gen 27, and
Jacob, Gen 49). As spiritual and theocratic father of the twelve tribes,
Moses pronounced his blessings on them just before he ascended the
mount to die (Deut 33:1), and thus his words constitute his testament."479
33:1-5 After a brief introduction to the blessing (v. 1), Moses began by presenting
God. He pictured Him as the source of all blessing in the figure of the sun
rising on His people gathered at Sinai. The sun is the source of physical
blessing. "Seir" (v. 2) refers to the mountain range in Edom, over which
the sun would apparently rise as seen from Sinai. "Paran" (v. 2) refers to
the mountains near Kadesh Barnea that separated the Sinai wilderness
from Canaan.
"The stylized or formulaic nature of such historical rsums

allows them to depart from normal patterns of narration in
which strict adherence to chronological and geographical
sequence is expected. Thus the Lord could come from Sinai
and appear from Seir and Paran at the same time, or at least
without reference to actual historical movement which, of
course, would necessitate the order Sinai, Paran, and Seir
(cf. Num 10:12; 13:3, 26; 20:14; 21:4; Deut 1:19; 2:4). The
real point here in v. 2 is that the Lord manifested himself
gloriously to his people from his earthly dwelling places or
at least his usual places of self-disclosure, namely,
mountaintops."480
479Kline, "Deuteronomy," p. 201. For a useful study of textual problems in this chapter and a fresh
translation, see F. M. Cross and D. N. Freedman, "The Blessing of Moses," Journal of Biblical Literature
67 (1948):191-210.
The "holy ones" (v. 2) are probably angels. Moses described God as
accompanied by His countless angelic servants, while He revealed His law
to Israel at Sinai. Some scholars regard verses 2-5 as ". . . among the most
obscure in the entire Hebrew Bible."481
"Though it is possible to argue that the 'king' in 33:5 is

meant to be understood as the Lord, the immediate context
suggests strongly that it is Moses. This is important because
the next chapter, Deuteronomy 34, views Moses as a
prototype of the coming prophet who was promised in
18:15. Thus at the close of the Pentateuch, the two central
messianic visions of the bookthat of a coming king (Ge
49:10; Nu 24:7-9) and that of a prophet (Dt 18:15)are
united in the figure of Moses, the prophet-king. We should
note that throughout the Pentateuch Moses also carries out
the duties of priest. Thus in the figure of Moses, the
Pentateuch is able to bring together the offices of prophet,
priest, and king. The author is always careful to note,
however, that Moses was not a priest of the house of
Aaron. The Aaronic priesthood is of a different order than
that pictured in the office of Moses. If we were looking for
an analogy to Moses elsewhere in the Pentateuch, we need
look no farther [sic further] than the figure of Melchizedek,
the priest-king from Salem. Thus as Melchizedek the
priest-king blessed Abraham at the beginning of the
patriarchal narratives . . . (Ge 14:19), so here Moses the
priest-king blessed the Israelites at the conclusion . . . (Dt
33:29)."482
The blessing of the tribes follows this introduction.
33:6-25 The arrangement of the tribes in this blessing is unusual. Kalland provided
a chart of six lists of the tribes that appear in Genesis, Numbers,
Deuteronomy, and Joshua, each of which contains a different order.483 It
appears that God based this list on a combination of the past and future
histories of each tribe.
"Reuben" (v. 6) was the firstborn, but he did not enjoy greatness among
the tribes because of his sin. He lost his father's birthright and blessing.
Furthermore, no great civil or military leader or prophet ever came from
this tribe, as far as Scripture records.
481Theodor H. Gaster, "An Ancient Eulogy on Israel: Deuteronomy 33 3-5, 26-29," Journal of Biblical
Literature 66 [1947]:53). Gaster suggested they glorify Israel rather than Yahweh. Robert Gordis criticized
Gaster's treatment in "The Text and Meaning of Deuteronomy 33 27," Journal of Biblical Literature 67
(1948):69-72.
483Kalland, p. 222.
"Judah" (v. 7) received the position of leader among the tribes when his
older brothers became ineligible ("he contended [or advocated] for them").
"Levi" (vv. 8-11) received a blessing for being faithful to God at "Massah"
and "Meribah," when the people complained because of lack of water.
"But these narratives [Exod. 17:1-7; Num. 20:1-13] contain

no reference to Levi, so that the precise meaning of the
historical reference is not clear unless it be that in Moses
and Aaron, leaders of the tribe of Levi, the whole tribe was
on trial."484
The specific act of faithfulness to Yahweh, that resulted in Levi's being

chosen as the priestly tribe, occurred later. That even was Levi's standing
with Moses and Aaron when the rest of the nation rebelled and
worshipped the golden calf at Sinai (Exod. 32:25-29). The "godly man"
(v. 8) is probably Levi rather than Aaron (cf. v. 9). The Levites' special
privileges and responsibilities included "teaching" the rest of the Israelites
God's "law." The Levitical priests also burned "incense" before God,
sacrificed "offerings" (v. 10), discerned God's will ("Thummim" and
"Urim"; v. 8). "Shattering the loins" (v. 11) probably refers to making one
incapable of producing progeny (potential offspring), as well as destroying
one's strength (cf. 1 Kings 12:10; Prov. 31:17; Nah. 2:2).
"Benjamin" (v. 12) was to enjoy God's protection continually, since God
would carry this tribe on His back "between His shoulders." As the
warrior tribe, Benjamin would enjoy God's protection (cf. Judg. 21).
"Joseph" (vv. 13-17) represented "Ephraim" and "Manasseh." The

"firstborn of his ox" (v. 17) probably refers to Joseph as "the most
powerful of the powerful."485 He was the firstborn son of Jacob, God's
servant, by Rachel. "Ephraim" was the stronger of Joseph's sons, who
were both as strong as "the horns of [wild] oxen" during the tribes' conflict
with Israel's enemies.
"Zebulun" and "Issachar" (vv. 18-19) would become special channels of

blessing to the other nations by means of their commercial wealth ("They
will draw out the abundance of the seas, and the hidden treasures of the
sand").
"While this cannot be documented as having taken place in

biblical times, the promise has found startling fulfillment in
the modern state of Israel, whose major port is Haifa,
located in the area of ancient Zebulun."486
485Mayes, p. 406.
These two tribes would experience God's blessing as they brought riches
into Israel. Their inherited territory included the fertile Jezreel Valley. "In
your going forth" and "in your tents" (v. 18) is a merism (combination
expression) meaning "in all that you do."487
"Gad" (vv. 20-21) inherited much area east of the Jordan River that was
suitable for development. Gad was a warring tribe ("as a lion"), that was
very aggressive in conquering and subduing the land (Num. 32:34-36).
"Dan" (v. 22) settled in an area inhabited by "lions" (Judg. 14:5), and
migrated to northern Israel to an area that abounded in lions (Judg. 18).488
The people of this tribe were also similar to lions, like the Gadites, in their
aggressiveness and strength.
"Naphtali" (v. 23) would enjoy the benefits of a seacoast ("the sea and the
south"), the Sea of Chinnereth, and a comfortable area in relation to that
body of water. The towns along the northern and western shores of this
sea, including Capernaum and Bethsaida, lay within the territory of
Naphtali.
". . . but by far the most abundant blessing was the fact that
the Messiah spent most of his life and exercised much of
his ministry there or in nearby Zebulun (cf. Matt 4:12-17).
One can scarcely imagine greater evidence of divine
favor."489
"Asher" (v. 24) would benefit from the respect of his fellow-Israelites
("favored by his brothers") and prosperity ("oil," "leisurely walk"). His
territory on the Mediterranean coast would require fortifications, but God
would protect him. "Oil" is probably a metaphor for prosperity, as
elsewhere (cf. 32:13; Job 29:6).
"It is interesting that years ago a pipeline of oil came into

the northern part of the kingdom through the land of
Asher."490
Moses did not mention the "Simeonites" in this blessing. Jacob had
prophesied that God would scatter the Simeonites in Israel (Gen. 49:7).
Simeon received no tribal allotment of land, but only a few cities in Judah,
when Joshua divided the Promised Land. The Simeonites became
absorbed into the other tribes, especially Judah.
487Driver, p. 408.
490McGee, 1:611.
33:26-29 The blessing closes by returning to consider Israel's God again ("the God
of Jeshurun"; cf. vv. 2-5). Moses pictured Him as a God great enough to
give the tribes everything that He had just promised them.491 The key to
Israel's blessing was her God and her relationship to Him: "There is none
like the God of Jeshurun . . . He drove out the enemy from before you . . .
So Israel dwells in security . . . Who is like you, a people saved by the
Lord[?] . . . So your enemies will cringe before you, and you will tread
upon their high places."
"Israel's greatest danger wasn't the armies around them so

much as the appetites within them."492
"As we might expect, here at the end of the book, Moses

pictures Israel's dwelling in the land as a reversal of the
events of the early chapters of Genesis, when Adam and
Eve were cast out of the Garden."493
The Lord has fulfilled these predictions in part, but He will fulfill them
completely in the future. This will occur when Israel repents, and God
brings her back into her land (i.e., during the Millennium).
E. MOSES' DEATH AND BURIAL: NARRATIVE EPILOGUE CH. 34
"A testament is of force only after the death of the testator [cf. Heb. 9:16-17]. So
the Deuteronomic Covenant in its testamentary aspect . . . would not become
operative until after the death of Moses. Only then would Joshua succeed to the
role of vicegerent of God over Israel, and only then under the leadership of Joshua
could the tribes, according to the declarations of the Lord, enter into their
inheritance in Canaan. It was, therefore, appropriate that the Deuteronomic treaty
should close with the record of Moses' death, which in effect notarizes the treaty.
That the testamentary significance of Moses' death is in view is evidenced by the
accompanying attention given to the land of Israel's inheritance and to Joshua's
accession to the royal mediatorship of the covenant."494
Moses proceeded up Mt. Nebo as God had instructed him (32:48-52), and there he
viewed the land across the Jordan River that God had promised to give to Abraham's
descendants. What Moses saw was not all the territory that God had promised Abraham
(v. 4; cf. Gen. 15:18), but only the part that Israel was about to enter and hopefully
possess. Unfortunately, Moses could not enter the Promised Land because of his sin at
Meribah (cf. Num. 20:12).
491For a critical study of this chapter, see I. L. Seeligmann, "A Psalm from Pre-Regal Times," Vetus
Testamentum 14 (1964):75-92.
492Wiersbe, p. 455.
"God in His grace forgives our sins, but God in His government allows
our sins to work out their sad consequences in our lives."495
"It was necessary for Jesus to die before entering his rest, because he was
the true Mediator who came to reconcile his sinful people unto God;
Moses must die without entering the typical rest because as the OT
mediator he had by official transgression disqualified himself for
completing the mission which prefigured that of the sinless Son of God.
Unlike Moses, who after his death was succeeded by Joshua (Deut 33 [sic
34]:9), the Messianic Mediator would succeed himself after his death
because it was not possible that death should hold him."496
"The fact . . . that the Lord buried His servant Moses [v. 6], and no man
knows of his sepulchre, is in perfect keeping with the relation in which
Moses stood to the Lord while he was alive. . . . 'If Jehovah . . . would not
suffer the body of Moses to be buried by man, it is but natural to seek for
the reason in the fact that He did not intend to leave him to corruption, but,
when burying it with His own hand, imparted a power to it which
preserved it from corruption, and prepared the way for it to pass into the
same form of existence to which Enoch and Elijah were taken, without
either death or burial.'"497
Another explanation for Moses' unusual burial, is simply that God chose to bury His
faithful servant rather than allowing the Israelites to do so. Such a burial is a testimony to
the greatness of Moses.498
"Most likely the sepulchre remained hidden precisely to prevent the

Israelites from taking Moses' body with them to Canaan, thus violating the
divine command to disallow Moses entry there."499
Another view follows:
"By the time this last chapter was written, the burial of Moses was so far
in the past that the location of his grave was uncertain to the writer."500
This statement rests on the assumption that this account of Moses' death was written long
after the event. Moses was "120 years old when he died" (v. 7). He had begun his
ministry of covenant mediator on one mountain (i.e., Sinai), and now he ended that
ministry on another. The Israelites mourned for him for "30 days" (v. 8), as they had done
for Aaron (Num. 20:29). This long a period of mourning was evidently conventional for a
495Wiersbe, p. 455.
496Ibid.
497Keil and Delitzsch, 3:515-16. Their quotation is from Kurtz.
498For Josephus' explanation, see Antiquities of . . ., 4:8:48.
great person,501 though the normal time of mourning a loved one was apparently seven
days (Gen. 50:10).
"The chapter provides the final statement regarding the Lord's refusal to
allow Moses to enter the Promised Land. It thus links up with an important
theme in the Pentateuch: Moses, who lived under the Law, was not
allowed to enter into God's blessings because he failed 'to believe' (Nu
20:12). According to this chapter, Moses did not die of old age'his eyes
were not weak nor his strength gone' (Dt 34:7). His death was punishment,
just as the generation that died in the wilderness during the forty years was
punished (Nu 14:22-23). . . . From the perspective of the Pentateuch as a
whole, Moses died young. He did not live the many centuries of the early
patriarchs before the Flood. Thus at the close of the Pentateuch the life of
Moses becomes the last example of the consequences of the Fall of the
first man and woman. Like them, he was not allowed to enjoy the blessing
of God's good land."502
Many students of Moses' life have noticed similarities to Christ's, and they regard him as
a type of Christ:
Both men were divinely chosen deliverers (Exod. 3:7-10; John 3:16; Acts 7:25).
Both were born into a godly home at a difficult time in Jewish history (Exod.
1:152:10; Matt. 2:1-12).
Both of their lives were threatened when they were infants (Exod. 1:22; Matt.
2:16).
Both were protected in Egypt (Exod. 2:1-10; Matt. 2:13-15).
Both gave up wealth to benefit others (Heb. 11:24-26; Phil. 2:6-8).
Both experienced rejection by Israel initially, and so turned to the Gentiles (Exod.
2:11-15; Acts 7:23-29; 18:5-6; cf. Acts 28:17-28).
Both gained a bride during their rejection by Israel (Exod. 2:16-21; Matt. 12:14-
21; 2 Cor. 11:2; Eph. 5:30-32).
Following his period of rejection, Moses again appeared as Israel's deliverer and
was accepted, as Jesus will be (Exod. 4:29-31; Zech. 12:1013:1; Rom. 11:24-
26; cf. Acts 7:23-36; 15:14-17).
Both did mighty signs and wonders (miracles; Deut. 34:11-12; Matt. 4:23).
Both were servants of the Lord (Deut. 34:5; Isa. 53).
Both were prophets (Acts 3:22-23), advocates (Exod. 32:31-35; 1 John 2:1-2),
intercessors (Exod. 17:1-6; Heb. 7:25), and leaders or kings (Deut 33:4-5; Isa.
55:4; Heb. 2:10; Rev. 19).
Both were meek men (Num. 12:3; Matt. 11:28-30).
Both were mighty in word and deed (Acts 7:22; Luke 24:19).
Both experienced glorious transformationMoses' face, and Jesus' entire person
(Exod. 34:29-30; Matt. 17:2).

502Sailhamer, The Pentateuch . . ., p. 478. Cf. Merrill, Deuteronomy, pp. 453-54.
Both enjoyed an intimate relationship with God (Deut. 34:10; John 17).
Moses was faithful as a servant over another's house, whereas Christ is faithful as
a Son over His own house (Heb. 3:5-6).
Both finished the work that God gave them to do (Exod. 39:42-43; 40:33; John
17:4).
Both went to heaven after dying (Deut. 34:5-6; Acts 1:9).
Both left trained successors behind who continued their work (Joshua, and the
apostles).
However, in dissimilarity, Moses sinned (Num. 20:11), but Jesus did not (1 Pet.
2:21-24).
When Moses was dead, Joshua picked up the reins of leadership with the support of the
Israelites ("the sons of Israel listened to [Joshua] and did as the LORD had commanded
Moses"; v. 9). God gave him special "wisdom" for his responsibilities.
"What is stressed here is that Joshua was 'filled with the spirit of wisdom'
(34:9) and thus able to do the work of God. Like Joseph (Ge 41:37
[sic 38]) and Bezalel (Ex 31:3), who were filled with 'the Spirit of God,'
Joshua was able to do God's work successfully. Thus this last chapter of
the Pentateuch returns to a central theme, begun already in the first chapter
of Genesis: 'and the Spirit of God hovered over the face of the deep'
(Ge 1:2). It is the Spirit of God that is the means of doing the work of God
[cf. Ezek. 36:26]."503
The final verses in the book (vv. 10-12) and the Pentateuch give an evaluation of Moses'
ministry. They are his literary epitaph ("since that time no prophet has risen in Israel like
Moses"; cf. 2 Sam. 23:1-7). Someone other than Moses probably added them after his
death. Moses was remarkable in several respects that the writer identified. His intimate
relationship with God was unique ("whom the LORD knew face to face"; cf. 18:15-22;
Num. 12:6-8). The miracles ("signs") God did through him in Egypt, and the powerful
acts ("mighty power" and "terror") he "performed" in the sight of the Israelites, were also
noteworthy. He performed many of these signs when God gave the Mosaic Covenant at
Mt. Sinai.
". . . Moses was never equaled by any subsequent prophet until the coming
of Jesus Christ."504

504Schultz, p. 123. Cf. Heb. 3:1-6.
Conclusion
One of the great messages of the Bible is that God desires to bless people through a
relationship with Himself. The message of the Pentateuch is that people can experience
this blessing through trust and obedience. Each of the five books of Moses reveals
important truth concerning God, humankind, and the relationship between people and
God.
Genesis reveals that man is a finite creature, made in the image of God, but fallen in sin.
He is therefore unable, on his own, to enjoy the relationship with God that God created
him to experience. Moses presented God in Genesis as trustworthy. The outstanding
characteristic of God in this book is His "faithfulness." God proved in this book that
people can rely on His word. In order for people to have a relationship with God, they
must exercise faith. We must trust in God because He is trustworthy.
Exodus shows that human sin leads to enslavement. In order to be free to enjoy liberty,
and the relationship with God that God intends human beings to experience, we must
undergo redemption by God. Moses presented God in Exodus as being "sovereign"; this
is His outstanding characteristic in the second book of Moses. Because God is sovereign,
He can redeem man, who is a slave because of sin. God can even bring man into an
intimate relationship with Himself as His "firstborn son." So redemption is the provision
of the sovereign God for the sin-enslavement problem.
Leviticus reveals more fully that man is a sinner, and that as such, he is different from,
alienated or "cut off" from, and separate from God. God is "holy"; this is the outstanding
revelation of God in this book. Man cannot have the relationship with God that God
desires, even as a redeemed person, because of sin. God also provided atonement, so that
God and redeemed sinners could have fellowship. Our response to God's provision, as His
firstborn children and redeemed sinners brought into fellowship, should be worship.
Numbers illustrates by Israel's example how redeemed sinners can enjoy the benefits of
atonement, yet fail to trust and obey God. The outstanding characteristic of God in
Numbers is His "graciousness" toward sinful human beings. God disciplines His own in
order to teach them to obey Him, because only then can they experience all the blessings
that He wants them to enjoy.
Deuteronomy pictures redeemed man as a vassal or servant; and God as a suzerain, lord,
or master. This relationship exists by virtue of who God is (i.e., Creator and Redeemer),
and who man is (i.e., creature and sinner). Deuteronomy reveals that God "loves" people,
and that people should "love" God. This relationship is not a formal, impersonal one, but
one that "love" motivates and sustains.
God manifested His love for Israel in the laws He gave her. Israel was to demonstrate
love for God by her obedience to His laws. These laws were in the Mosaic Covenant, and
God designed them to bring Israel into as close a relationship to Himself as possible.
The Pentateuch contains all the instruction necessary for the Israelites to enjoy an
intimate relationship with God. In the historical books that follow, we see how the
principles revealed in the Pentateuch either worked out, or did not work out, for Israel in
her history. The Israelites' degree of trust and obedience determined this. God intended
their example to be instructive for us (1 Cor. 10:1-13; Rom. 15:1-6; Heb. 11). The same
principles apply today, though the economy and laws under which we live are different
from those under which Adam, Noah, Abraham, and Moses lived. Merrill provided a fine
summary of the theology of the Pentateuch.505
Whereas Deuteronomy is the last of the five books of Moses, critical scholars now tend to
group it with the books of Joshua, Judges, Samuel, and Kingsmore than with Genesis,
Exodus, Leviticus, and Numbers. They refer to this body of books as the
"Deuteronomistic History," a term that the German scholar Martin Noth coined. This is
due to the foundational nature of Deuteronomy, as reflected in the presentation of the
later history of Israel that these books present. Conservative scholars usually tie
Deuteronomy in with Genesis through Numbers because of authorship and historical
sequence. Many of them, however, also recognize that Deuteronomy provides the basis
for the evaluation of the nation, that Joshua through Kings presents.506
505Merrill,"A Theology . . .,," pp. 86-87.

506See Whybray, pp. 136-39.
Appendix 1
KEY VERSES AND IMPORTANT COMMANDS IN MOSES' SPEECHES507
Hebrew
Speech508 Verse Occurrences Meaning
word
First "Only give heed to yourself shamar 15 Diligently keep;
and keep your soul be on ones guard;
diligently, lest you forget the be careful
things which your eyes have
seen . . ." (4:9)
Second "Oh that they had such a yare' 18 Fear; treat with
heart in them, that they reverence or
would fear Me, and keep all honor; stand in
My commandments . . ." awe of
(5:29)
Second "You shall love the LORD ahab' 10 Love; be
your God with all your heart devoted; be
and with all your soul and committed
with all your might." (6:5)
Second "You shall fear the LORD abad 7 Serve; work for;
your God; and you shall perform acts for
worship Him, and swear by as a subject
His name." (6:13)
Second "You shall fear the LORD dabaq 7 Hold fast; cling;
your God; you shall serve cleave to ; remain
Him and cling to Him, and with or close to;
you shall swear by His stay near
name." (10:20)
Second "See, I am setting before you ra'ah 10 See; observe;
today a blessing and a consider; give
curse." (11:26) attention to;
behold
Tenth "Remember the days of old, zakar 15 Remember;
consider the years of all recall; keep in
generations . . ." (32:7) mind; think of;
call to mind
507Adapted from The Nelson . . ., p. 299.

508See the chart of Moses' speeches in Deuteronomy under the genre section of the introduction to these
notes above.
Appendix 2
FOUR INTERPRETIVE PROBLEMS IN DEUTERONOMY 24:1-4509
Deuteronomy 24:1-4 is a passage that is very important in the biblical teaching on

divorce and remarriage. There are four problems that need solving for us to determine the
correct interpretation of this passage.
Problem #1
What is the protasis (the clause that expresses the condition in a conditional sentence) and
what is the apodosis (the clause that expresses the result)?
View #1: The protasis occurs in 24:1a, "When a man . . . uncleanness in her." The
apodosis occurs in 24:1b-4, "then let him . . . for an inheritance" (as in the
AV). God commanded divorce on the grounds of "uncleanness" in the
wife. He prohibited remarriage to her first husband after the death of, or
divorce by, her second husband.
View #2: The protasis occurs in 24:1-3, "When a man . . . be his wife." The apodosis
occurs in 24:4, "then her former . . . as an inheritance" (as in the NASB,
NIV, and RSV). God permitted divorce on the grounds of "indecency" in
the wife. He also prohibited remarriage to her first husband after the death
of, or divorce by, her second husband.
Evaluation: View #2 reflects the opinion of most translators concerning the proper
protasis and apodosis relationship. Rather than commanding or
encouraging divorce, as the Pharisees interpreted it in Jesus' day, this
passage therefore controlled or regulated how a man could obtain a
divorce in Israel. It also condemned the practice of a woman remarrying
her first husband after her second husband either died or divorced her.
Problem #2
What is the "indecency" for which a man could divorce his wife?
View #1: Some specific offense is in view. Scholars have suggested several. The
possibilities include fornication, anything displeasing to her husband,
inability to bear children, or some physical defect. Other options are
indecent exposure, embarrassment caused to the husband by the wife's
social behavior, lesbianism (one type of fornication), or some other serious
offense.
509Adapted from a paper by Joseph F. Scro presented in partial fulfillment of the requirements for R11
Current Biblical and Theological Issues, Dallas Theological Seminary, December 28, 1986.
View #2: No specific offense is in view. Instead indecency refers to what the
husband erroneously judged to be a legitimate ground for divorce. In other
words God permitted divorce when the husband believed his wife had
done something illegitimate even though she had not.
Evaluation: View #2 seems to be better for the following reasons. Adultery was
punishable by death, so the indecency could hardly be that offense. The
Jews debated the meaning of the term "indecency" in Jesus' day. This
probably indicates that no one understood it to refer to a specific offense
even when God first gave it. If only one indecent act was in view, this
statute would not cover divorce for other reasons. A woman could remarry
her former husband only if the first marriage broke up for this specific
cause. However this statute seems to be controlling all illegitimate
divorce.
OBJECTIONS RESPONSES
God was not allowing just any divorce. This
This would mean God was making statute controls and protects the wife to a
divorce easy. degree from any illegitimate divorce, not just
one type of illegitimate divorce.
This would be a rare cause of divorce and
would limit greatly the application of this
statute in Israelite life. The phrase "to uncover
Lexically "indecent" can mean
nakedness" is euphemistic and means "to have
"indecent exposure."
sex." If God meant indecent exposure, it would
most likely involve sexual sin. This was for the
most part punishable by death in Israel.
The broad term "indecent" argues against such
a limited interpretation. Furthermore the
Could not lesbianism be in view?
prescribed punishment for lesbians was
execution in Israel (Lev. 18:22, 29).
Problem #3
Why does the second marriage defile the wife?
View #1: She has had sex with another man.

View #2: Her status regarding her first husband changed from wife to sister when
they got married. If she returned to her first husband (brother) after a
second marriage, that union would be incestuous.
View #3: The divorce, not the second marriage alone, changed her status regarding
her first husband irreversibly.
View #4: The second marriage constitutes adultery.
Evaluation: View #4 seems best for these reasons. If this passage indeed controls
illegitimate divorce, there was no legitimate divorce in Israel. All such
divorce would dissolve the first marriage. Therefore the consummation of
the second marriage would be adulterous. The word "defiled" suggests
adultery (Lev. 18:20). Matthew 5:32 supports this view. Jesus Christ
indicated that a man who divorces his wife causes her to commit adultery.
It is the remarriage that defiles, not the divorce.
Progressive revelation has simply illuminated
what the reason for the prohibition was. The Old
This view reads the New Testament
Testament Israelite may not have understood
(i.e., Matt. 5:32) back into the Old
fully the reason for the law, just the requirement.
Testament.
In Matthew 5 Jesus was clarifying the law (cf.
Matt. 5:17).
God conceded to remarriage in the same way He
conceded to divorce. Both were taking place
though God did not approve their practice. Jesus
clarified that the spirit of the law was that
remarriage after divorce was adultery. The fact
that the Mosaic Law did not demand death for
adultery under these conditions does not mean
Remarriage did not bear a stigma as
that adultery was non-existent. The Mosaic Law
adultery in Israel, and God allowed
did not punish other illegitimate practices even
it.
though God did not approve of them. Some
examples include a husband's adultery against his
wife (cf. Exod. 20:14), polygamy, and
concubinage. Other examples are prostitution
except by a Hebrew girl (Deut. 23:18) and incest
between an uncle and niece (though the Law did
punish incest between an aunt and nephew).
To reduce all references to sexual sin in
Deuteronomy 24 to incest is improper. Moses
also mentioned adultery, homosexuality, and
bestiality in the context (cf. Lev. 18; 20:10-21).
While marriage does create close family
relationships with the in-laws, in Israel this did
"Defiled" refers to incest, not not rule out marrying an in-law. For example a
adultery. man could marry his wife's sister after his wife
died (Lev. 18:18), and a woman could marry her
dead husband's brother. Even if blood relations
are in view in Leviticus 18:16 and 20:21, this
does not mean the first husband and wife had
become brother and sister as a result of their
marriage.
Problem #4
What was the purpose of Deuteronomy 24:1-4 and what are its implications?
View #1: The purpose was to discourage hasty divorce, and the implication is that
divorce alone severs the marriage bond and allows legitimate remarriage.
View #2: The purpose was to prevent an incestuous marriage. The implication is
that divorce and a subsequent remarriage change the marriage bond to a
"one flesh" relationship of a different kind.
View #3: The purpose was to prevent a man from marrying a woman who had
committed adultery against him. The implication is that both divorce and
adultery together sever the marriage bond.
Evaluation: View #3 seems best for the following reasons. Normally an adulteress
would die (under Mosaic Law) or her husband would divorce her (under
Rabbinic law). In the case here the wife who commits adultery against her
husband escapes punishment for two reasons. First, Moses viewed her
husband as having caused her to be adulterous by divorcing her. Second,
post-marital adultery is not the same crime as marital adultery. If the
"defilement" had not dissolved or changed the original marriage bond,
there is no reason the woman could not return to her first husband after her
second husband died or divorced her. The law denied the first husband his
ex-wife in the same way it would deny him an "outwardly" adulterous
wife. An "outwardly" adulterous wife would be one who had committed
adultery while married (cf. Matt. 19:9).
It is the husband's act of divorcing his wife that results in her
If the woman was remarrying and committing adultery. She could remarry under the
guilty of adultery Mosaic Law. Her adultery was not a violation of a solid marriage
by remarrying she covenant but one that divorce had already flawed. Jesus agreed that
should suffer death such action constituted adultery (Matt. 5:32). Only if the wife
by stoning. remarried or had sex with another man could she not return to her
first husband.
It is not eternally indissoluble since death ends it (Rom. 7:1-2;
Matt. 22:23-33). Whereas God wants marriage to be permanent He
warned against ending it (Matt. 19:6). Thus the breaking of the
marriage bond before death is possible. Furthermore if marriage is
Marriage is indissoluble then there is no reason the wife should not return to
absolutely her first husband. Moreover if marriage is indissoluble a woman
indissoluble (Gen. who remarries would have two husbands. However the Mosaic
2:18, 21-24). Law did not tolerate polyandry. In addition, Jesus said the
Samaritan woman "had," not "has," five husbands (John 4:18).
Finally, if marriage is indissoluble then every remarriage after
divorce is bigamous and illegal. It should end in annulment as an
incestuous marriage would.
Summary
The student of Deuteronomy 24:1-4 should divide it into two parts between verse 3 and
verse 4. Verses 1-3 express the condition and verse 4 the result. If a man divorced his
wife, the Mosaic Law did not permit him to remarry her if, after her divorce from him,
she had married another man. The "indecency" in view that was the grounds for the
divorce was not a specific offense for which the wife was guilty. It was any condition that
the husband erroneously judged as suitable grounds for a divorce. A husband could
divorce his wife for the flimsiest of reasons in Israel. A divorced woman was free to
remarry in Israel. However if she remarried, the law viewed her remarriage as adultery.
In the eyes of the law her first husband was responsible for her committing adultery since
he had divorced her. Notwithstanding, she did not die as an adulteress because the law
did not punish this form of adultery with death. Her adultery defiled the woman. She
could not return to her first husband if her second husband divorced her (or, presumably,
had died) because she had committed adultery against him. Divorce alone did not break
the first marriage bond but both divorce and adultery (sexual relations with a man other
than the first husband) did. God did not want the partners in this case to reestablish the
first marriage.
Appendix 3
SUGGESTIONS FOR PREVENTING DIVORCE
As I have worked with several couples and individuals who were thinking about getting a
divorce, I have noticed a pattern of behavior that is quite common.
1. One or both of the partners in the marriage feel frustrated. He or she thinks, "This
is not what I want in my marriage."
2. He internalizes his frustration and thinks, "I should be able to handle this." If he
can, he forgives wrongs done to him and accepts his imperfect mate as is.
3. If he cannot handle his frustrations, he fails to forgive.
4. His frustration then often turns into bitterness. He thinks, "I'm stuck. I don't like
you; you've hurt me." He may also think, "God is not answering my prayers."
5. Finally he explodes. He says, "I want out of this relationship! I can't take it any
longer!"
This problem has its roots in a failure to forgive. The person involved may not realize
this, but this is usually the crucial issue.
Here is a procedure to try to help someone who has exploded, or is about to, to forgive
his or her mate.
1. Go to the person. Tell him that you are concerned for his welfare, that you believe
he is making a big mistake, and that you have his happiness and welfare at heart.
2. Encourage him to ventilate his feelings of frustration by telling you how he feels.
Ask, "How do you feel about your marriage?"
3. Show him what has been happening in his life by pointing out the five steps
outlined above, if these apply.
4. Help him to learn how to deal with his frustrations so they do not build up within
him. This involves venting them to God, a friend, and or his spouse.
5. Motivate him to forgive his spouse by reminding him how much God has
forgiven all of us. We all keep offending God, but He forgives us and remains
committed to us. He has promised never to leave us. Furthermore He promises
grace (help) so we can live one day at a time (2 Cor. 12:9).
In view of how much God has forgiven us, we should forgive each other any and every
offense.
Bibliography
Adams, Jay. Marriage, Divorce and Remarriage in the Bible. Phillipsburg, N.J.:
Presbyterian and Reformed Publishing Co., 1980.
Aharoni, Yohanan, and Michael Avi-Yonah. The Macmillan Bible Atlas. Revised ed.
New York: Macmillan Publishing Co., 1977.
Albright, William Foxwell. The Archaeology of Palestine. 1949. Revised ed. Pelican
Archaeology series. Harmondsworth, Middlesex, England: Penguin Books, 1956.
_____. "Some Remarks on the Song of Moses in Deuteronomy XXXII." Vetus
Testamentum 9 (1959):339-46.
"Annotated Bibliography on Deuteronomy." Biblical Viewpoint 19:2 (November
1985):78-89.
Ap-Thomas, D. R. "All the King's Horses." In Proclamation and Presence, pp. 135151.
Edited by J. I. Durham and J. R. Porter. Richmond: John Knox, 1970.
Ashley, Timothy R. The Book of Numbers. New International Commentary on the Old
Testament series. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1993.
Baker, John Austin. "Deuteronomy and World Problems." Journal for the Study of the
Old Testament 29 (1984):3-17.
Baltzer, Klaus. The Covenant Formulary. Philadelphia: Fortress Press, 1971.
Baly, Dennis. "Elath, Ezion-geber, and the Red Sea." Biblical Illustrator 9:3 (Spring
1983):66-69.
_____. The Geography of the Bible. New York: Harper, 1957.
Barrett, Michael P. V. "True Religion: A Matter of the Heart." Biblical Perspective 19:2
(November 1985):21-28.
Baxter, J. Sidlow. "The Book of Deuteronomy." In Explore the Book, 1:208-234. 1960.
One vol. ed. Grand Rapids: Zondervan Publishing House, 1980.
Beitzel, Barry J. "The Right of the Firstborn (Pi Snayim) in the Old Testament." In A
Tribute to Gleason Archer, pp. 179-90. Edited by Walter C. Kaiser Jr. and Ronald
F. Youngblood. Chicago: Moody Press, 1986.
Bell, Robert D. "The Cures for Self-Righteousness." Biblical Viewpoint 19:2 (November
1985):16-20.
Bellefontaine, Elizabeth. "Deuteronomy 21:18-21: Reviewing the Case of the Rebellious
Son." Journal for the Study of the Old Testament 13 (July 1979):12-31.
Betlyon, John Wilson. "The Cult of Aserah/Elat at Sidon." Journal of Near Eastern
Studies 44:1 (January 1985):53-56.
Blenkinsopp, J. A History of Prophecy in Israel. Philadelphia: Westminster Press, 1983.

Block, Daniel I. "The Burden of Leadership: The Mosaic Paradigm of Kingship (Deut.
17:14-20)." Bibliotheca Sacra 162:647 (July-September 2005):259-78.
_____. "How Many Is God? An Investigation into the Meaning of Deuteronomy 6:4-5."
Journal of the Evangelical Theological Society 47:2 (June 2004):193212.
_____. "The Joy of Worship: The Mosaic Invitation to the Presence of God (Deut. 12:1-
14)." Bibliotheca Sacra 162:646 (April-June 2005):131-49.
_____. "The Privilege of Calling: The Mosaic Paradigm for Missions (Deut. 26:16-19)."
Bibliotheca Sacra 162:648 (October-December 2005):387405.
_____. "Recovering the Voice of Moses: The Genesis of Deuteronomy." Journal of the
Evangelical Theological Society 44:3 (September 2001):385408.
_____. "'You Shall Not Covet Your Neighbor's Wife': A Study in Deuteronomic
Domestic Ideology." Journal of the Evangelical Theological Society 53:3
(September 2010):449-74.
Boston, James R. "The Wisdom Influence upon the Song of Moses." Journal of Biblical
Literature 87 (1968):198202.
Bralik, Georg. "Law as Gospel: Justification and Pardon According to the Deuteronomic
Torah." Interpretation 38 (January 1984):5-14.
Bramer, Stephen J. "Suffering in the Pentateuch." In Why, O God? Suffering and
Disability in the Bible and the Church, pp. 87-97. Edited by Larry J. Waters and
Roy B. Zuck. Wheaton: Crossway, 2011.
Cairns, I. Word and Presence: A Commentary on the Book of Deuteronomy. International
Theological Commentary series. Grand Rapids: Wm. B. Eerdmans Publishing
Co., 1992.
Calvin, John. Institutes of the Christian Religion. The Library of Christian Classics series,
volumes 20 and 21. Edited by John T. McNeill. Translated by Ford Lewis Battles.
Philadelphia: Westminster Press, 1960.
Carmichael, Calum M. "Forbidden Mixtures." Vetus Testamentum 32:4 (1982):394415.
Carroll, R. P. "The Elijah-Elisha Sagas: Some Remarks on Prophetic Succession in
Ancient Israel." Vetus Testamentum 19:4 (October 1969):408-14.
Chafer, Lewis Sperry. Systematic Theology. 8 vols. Dallas: Dallas Seminary Press, 1948.
Chan, Kim-Kwong. "You Shall Not Eat These Abominable Things: An Examination Of
Different Interpretations On Deuteronomy 14:3-20." East Asia Journal of
Theology 3:1 (1985):88-106.
Chirichigno, Greg. "A Theological Investigation of Motivation in Old Testament Law."
Journal of the Evangelical Theological Society 24:4 (December 1981):303-13.
Chisholm, Robert B., Jr. "Divine Hardening in the Old Testament." Bibliotheca Sacra
153:612 (October-December 1996):410-34.
Cole, Mary M. "Transmitting Values to New Generations." Studies in Formative
Spirituality 7:1 (February 1986):21-32.
Collier, Gary D. "The Problem of Deuteronomy: In Search of a Perspective." Restoration
Quarterly 26:4 (1983):215-33.
Craigie, Peter C. The Book of Deuteronomy. New International Commentary on the Old
Testament series. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1976.
_____. The Problem of War in the Old Testament. Grand Rapids: Wm. B. Eerdmans
Publishing Co., 1978.
_____. Ugarit and the Old Testament. Grand Rapids: Wm. B. Eerdmans Publishing Co.,
1983.
Crater, Tim. "Bill Gothard's View of the Exception Clause." Journal of Pastoral Practice
4 (1980):5-12.
Cross, Frank Moore, Jr. and David Noel Freedman. "The Blessing of Moses." Journal of
Biblical Literature 67 (1948):191210.
Darby, John Nelson. Synopsis of the Books of the Bible. Revised ed. 5 vols. New York:
Loizeaux Brothers Publishers, 1942.
Davies, Eryl W. "The Meaning of Pi Senayim in Deuteronomy XXI 17." Vetus
Testamentum 36:3 (July 1986):341-47.
Day, Adam Warner. "Eating before the Lord: A Theology of Food According to
Deuteronomy." Journal of the Evangelical Theological Society 57:1 (2014):85-
97.
Day, Gwynn McLendon. The Wonder of the Word. Neptune, N.J.: Fleming H. Revell,
1957.
Day, John. "Asherah in the Hebrew Bible and Northwest Semitic Literature." Journal of
Biblical Literature 105:3 (September 1986):385408.
de Boer, Pieter A. H. "Some Observations on Deuteronomy VI 4 and 5." In Von Kanaan
bis Kerala, pp. 45-52. Edited by W. C. Delssman, et al. Kevelaer, Germany:
Verlag Butzer and Bercker, 1982.
Deere, Jack S. "Deuteronomy." In The Bible Knowledge Commentary: Old Testament,
pp. 259324. Edited by John F. Walvoord and Roy B. Zuck. Wheaton: Scripture
Press Publications, Victor Books, 1985.
Dillow, Joseph C. The Reign of the Servant Kings. Miami Springs, Fla.: Schoettle
Dion, Paul E. "Early Evidence for the Ritual Significance of the 'Base of the Altar'
around Deut. 12:27 LXX." Journal of Biblical Literature 106:4 (1987):487-92.
Doron, Pinchas. "Motive Clauses in the Laws of Deuteronomy: Their Forms, Functions
and Contents." Hebrew Annual Review 2 (1978):61-77.
Douglas, Mary. Purity and Danger. London: Routledge and Kegan Paul, 1966.
Driver, Samuel R. A Critical and Exegetical Commentary on Deuteronomy. 3rd. ed.
International Critical Commentary series. Edinburgh: T. and T. Clark, 1902.
Duke, Rodney K. "The Portion of the Levite: Another Reading of Deuteronomy 18:6-8."
Journal of Biblical Literature 106:2 (1987):193201.
Dumbrell, William. J. Covenant and Creation. Nashville: Thomas Nelson, 1984.
Duncan, Dan. "Berachoth and Taanith." Exegesis and Exposition 3:1 (Fall 1988):55-57.
Dyer, Charles H., and Eugene H. Merrill. The Old Testament Explorer. Nashville: Word
Publishing, 2001. Reissued as Nelson's Old Testament Survey. Nashville: Thomas
Nelson Publishers, 2001.
Edersheim, Alfred. Sketches of Jewish Social Life in the Days of Christ. Reprint ed.
Grand Rapids: Wm. B. Eerdmans Publishing Co., 1974.
Elayi, Josette. "Name of Deuteronomy's Author Found on Seal Ring." Biblical
Archaeology Review 13:5 (September-October 1987):54-56.
Eliade, M. The Sacred and the Profane. New York: Harper & Row, 1978.
Epstein, Isidore. Judaism. Baltimore: Penguin Books, 1959.
Eslinger, L. "Watering Egypt (Deuteronomy XI 10-11)." Vetus Testamentum 37:1
(January 1987):85-90.
Fawver, Jay D., and R. Larry Overstreet. "Moses and Preventive Medicine." Bibliotheca
Sacra 147:587 (July-September):270-85.
Fisch, Harold. Poetry with a Purpose: Biblical Poetics and Interpretation. Indiana
Studies in Biblical Literature series. Bloomington, Ind.: Indiana University Press,
1988.
Fisher, Eugene J. "Lex Talionis in the Bible and Rabbinic Tradition." Journal of
Ecumenical Studies 19:3 (Summer 1982):582-87.
Fitzmyer, Joseph A. "The Matthean Divorce Texts and Some New Palestinian Evidence."
Theological Studies 37:2 (June 1976):197226.
Fruchtenbaum, Arnold G. "Israel and the Church" In Issues in Dispensationalism, pp.
113-30. Edited by Wesley R. Willis and John R. Master. Chicago: Moody Press,
1994.
Gaster, Theodor H. "An Ancient Eulogy on Israel: Deuteronomy 33 3-5, 26-29." Journal
of Biblical Literature 66 (1947):53-62.
Geldard, Mark. "Jesus' Teaching on Divorce: Thoughts on the Meaning of porneia in
Matthew 5:32 and 19:9." Churchman 92:2 (1978):134-43.
Goldberg, Michael L. "The Story of the Moral: Gifts or Bribes in Deuteronomy?"
Interpretation 38:1 (January 1984):15-25.
Gordis, Robert. "The Text and Meaning of Deuteronomy 33 27." Journal of Biblical
Literature 67 (1947):69-72.
Gray, John. The Legacy of Canaan. Vol. 5 of Supplements to Vetus Testamentum series.
2nd revised edition. Leidon, Netherlands: E. J. Brill, 1965.
Grisanti, Michael A. "Was Israel Unable to Respond to God? A Study of Deuteronomy
29:2-4." Bibliotheca Sacra 163:650 (April-June 2006):176-96.
Haffner, Al. The High Cost of Free Love. San Bernardino, Calif.: Here's Life Publishers,
1989.
Harrison, R. K. Introduction to the Old Testament. Grand Rapids: Wm. B. Eerdmans
Harton, George M. "Fulfillment of Deuteronomy 2830 in History and in Eschatology."
Th.D. dissertation, Dallas Theological Seminary, 1981.
Hasel, Gerhard F. "The Sabbath in the Pentateuch." In The Sabbath in Scripture and
History, pp. 21-43. Edited by Kenneth A. Strand. Washington: Review and Herald
Publishing Association, 1982.
Hays, J. Daniel. "Applying the Old Testament Law Today." Bibliotheca Sacra 158:629
(January-March 2001):21-35.
Heiser, Michael S. "Deuteronomy 32:8 and the Sons of God." Bibliotheca Sacra 158:629
(January-March 2001):52-74.
Henry, Matthew. Commentary on the Whole Bible. One volume ed. Edited by Leslie F.
Church. Grand Rapids: Zondervan Publishing Co., 1961.
Heschel, A. J. Man Is Not Alone. New York: Farrar, Strauss & Giroux, 1951.
Heth, William A., and Gordon J Wenham. Jesus and Divorce. London: Hodder and
Stoughton, 1984.
Hoftijzer, J., and G. van der Kooij. Aramaic Texts from Deir 'Alla. Leiden, Netherlands:
Brill, 1976.
Hoppe, Leslie J. "Deuteronomy and the Poor." The Bible Today 24:6 (November
1986):371-75.
_____. "Elders and Deuteronomy." Eglise et Theologie 14 (1983):259-72.
Houtman, C. "Another Look at Forbidden Mixtures." Vetus Testamentum 24:2

(1984):226-28.
Hurley, James B. Man and Woman in Biblical Perspective. Contemporary Evangelical
Perspectives series. Grand Rapids: Zondervan Publishing House, 1981.
International Standard Bible Encyclopedia. 1939 ed., S.v. "Deuteronomy," by George L.
Robinson.
Isaksson, Abel. "Marriage and Ministry in the New Temple." Translated by Neil
Tomkinson. Th.D. dissertation, University of Uppsala, 1965.\
Jacob, Edmond. Theology of the Old Testament. Translated by Arthur W. Heathcote and
Philip J. Allcock. New York and Evanston, Ill.: Harper & Row, Publishers, 1958.
Jamieson, Robert; A. R. Fausset; and David Brown. Commentary Practical and
Explanatory on the Whole Bible. Reprint ed. Grand Rapids: Zondervan Publishing
House, 1961.
Jantz, Gregory L., with Ann McMurray. Too Close to the Flame: Recognizing and
Avoiding Sexualized Relationships. West Monroe, La.: Howard Publishing Co.,
1999.
Janzen, J. Gerald. "On the Most Important Word in the Shema (Deuteronomy VI 4-5)."
Vetus Testamentum 37:3 (July 1987):280300.
Johnson, John E. "The Old Testament Offices as Paradigm for Pastoral Identity."
Bibliotheca Sacra 152:606 (April-June 1995):182200.
Johnston, Robert M. "'The Least of the Commandments': Deuteronomy 22:6-7 in
Rabbinic Judaism and Early Christianity." Andrews University Seminary Studies
20:3 (Autumn 1982):205-15.
Josephus, Flavius. The Works of Flavius Josephus. Translated by William Whiston.
London: T. Nelson and Sons, 1866; reprint ed. Peabody, Mass.: Hendrickson
Publishers, 1988.
Kaiser, Walter C., Jr. Toward Old Testament Ethics. Grand Rapids: Zondervan
Publishing House, 1983.
Kalland, Earl S. "Deuteronomy." In Deuteronomy-2 Samuel. Vol. 3 of The Expositor's
Bible Commentary. 12 vols. Edited by Frank E. Gaebelein and Richard P. Polcyn.
Grand Rapids: Zondervan Publishing House, 1992.
Kaufman, Stephen A. "The Stucture of the Deuteronomic Law." MAARAV 1 (1978-
79):105-58.
Keil, C.F., and Franz Delitzsch. The Pentateuch, 3 vols. Translated by James Martin.
Biblical Commentary on the Old Testament. N.p., reprint ed., Grand Rapids: Wm.
B. Eerdmans Publishing Co., n.d.
Kitchen, Kenneth A. Ancient Orient and Old Testament. Downers Grove, Ill.:
InterVarsity Press, 1966.
_____. "The Old Testament in its Context: 2 From Egypt to the Jordan." Theological
Students' Fellowship Bulletin 60 (1971):3-11.
Kline, Meredith G. "Deuteronomy." In The Wycliffe Bible Commentary, pp. 155204.
Edited by Charles F. Pfeiffer and Everett F. Harrison. Chicago: Moody Press,
1962.
_____. Treaty of the Great King. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1963.
Laney, J. Carl. "Deuteronomy 24:1-4 and the Issue of Divorce." Bibliotheca Sacra
149:593 (January-March 1992):9-13
_____. The Divorce Myth. Minneapolis: Bethany House Publishers, 1981.
Hartley, J. E. Leviticus. Word Biblical Commentary series. Dallas: Word Books, 1992.
Lemaire, Andre. "Who or What Was Yahweh's Asherah?" Biblical Archaeology Review
10:6 (November-December 1984):42-51.
Lemche, N. P. "The Manumission of SlavesThe Fallow YearThe Sabbatical Year
The Jobel Year." Vetus Testamentum 26 (January 1976):38-59.
Livingston, G. Herbert. The Pentateuch in Its Cultural Environment. Grand Rapids:
Baker Book House, 1974.
Longman, Tremper, III. "The Divine Warrior: The New Testament Use of an Old
Testament Motif." Westminster Theological Journal 44 (Fall 1982):290307.
Longman, Tremper, III and Raymond B. Dillard. An Introduction to the Old Testament.
2nd ed. Grand Rapids: Zondervan, 2006.
Manor, Dale W. "A Brief History of Levirate Marriage as It Relates to the Bible." Near
Eastern Archaeological Society Bulletin NS20 (Fall 1982):33-52.
Marcus, David. "Juvenile Delinquency in the Bible and the Ancient Near East." Journal
of the Ancient Near Eastern Society of Columbia University 13 (1981):31-52.
Mattill, A. J., Jr. "Representative Universalism and the Conquest of Canaan." Concordia
Theological Monthly 35:1 (1967):8-17.
Mayes, A. D. H. Deuteronomy. New Century Bible Commentary series. Grand Rapids:
Wm. B. Eerdmans Publishing Co.; and London: Marshall, Morgan, and Scott;
1981.
McBride, S. Dean, Jr. "Polity of the Covenant People." Interpretation 41:3 (July
1987):229-44.
McCarthy, Dennis J. "Notes on the Love of God in Deuteronomy and the Father-Son
Relationship between Yahweh and Israel." Catholic Biblical Quarterly 27
(1965):144-47.
_____. Treaty and Covenant. 2nd ed. Analecta Biblica. Rome: Pontifical Biblical
Institute, 1978.
McGee, J. Vernon. Thru the Bible with J. Vernon McGee. 5 vols. Pasadena, Calif.: Thru
The Bible Radio; and Nashville: Thomas Nelson, Inc., 1983.
McKeating, Henry. "Sanctions Against Adultery in Ancient Israelite Society." Journal
for the Study of the Old Testament 11 (1979):57-72.
Merrill, Eugene H. Deuteronomy. New American Commentary series. N.c.: Broadman &
Holman Publishers, 1994.
_____. "Deuteronomy, New Testament Faith, and the Christian Life." In Integrity of
Heart, Skillfulness of Hands, pp. 19-33. Edited by Charles H. Dyer and Roy B.
Zuck. Grand Rapids: Baker Book House, 1994.
_____. Kingdom of Priests. Grand Rapids: Baker Book House, 1987.
_____. "Remembering: A Central Theme in Biblical Worship." Journal of the
_____. "A Theology of the Pentateuch." In A Biblical Theology of the Old Testament, pp.
7-87. Edited by Roy B. Zuck. Chicago: Moody Press, 1991.
Millard, Alan R. "King Og's Iron Bed: Fact or Fancy?" Bible Review 6:2 (April 1990):16-
21, 44.
_____ "The Question of Israelite Literacy." Bible Review 3:3 (Fall 1987):22-31.
Miller, Patrick D. Deuteronomy. Interpretation series. Louisville: John Knox Press, 1990.
_____. "The Human Sabbath: A Study in Deuteronomic Theology." Princeton Seminary
Bulletin NS6:2 (1985):81-97.
Minnick, Mark. "The Lesson of the Dietary Laws." Biblical Viewpoint 19:2 (November
1985):29-37.
Moessner, David P. "Luke 9:1-50: Luke's Preview of the Journey of the Prophet Like
Moses of Deuteronomy." Journal of Biblical Literature 102:4 (December
1983):575605.
Monson, James M. The Land Between. By the Author, P.O. Box 1276, Jerusalem, 1983.
Moran, William L. "The Ancient Near Eastern Background of the Love of God in
Deuteronomy." Catholic Biblical Quarterly 35 (1963):77-87.
Morgan, G. Campbell. Living Messages of the Books of the Bible. 2 vols. New York:
Fleming H. Revell Co., 1912.
_____. The Unfolding Message of the Bible. Westwood, N.J.: Fleming H. Revell Co.,
1961.
Morgan, J. P. "The Morality of Suicide: Issues and Options." Bibliotheca Sacra 148:590
(April-June 1991):214-30.
Morris, Leon. The Epistle to the Romans. Grand Rapids: Wm. B. Eerdmans Publishing
Co., 1988.
Murray, John. Divorce. Philadelphia: Presbyterian and Reformed Publishing Co., 1972.
Neal, Marshall. "A God Who Desires to Communicate." Biblical Viewpoint 19:2
(November 1985):38-47.
The Nelson Study Bible. Edited by Earl D. Radmacher. Nashville: Thomas Nelson
Publishers, 1997.
Nestle, D. Eberhard, ed. Novum Testamentum Graece. 21st ed. Stuttgart: Privileg. Wurtt.
Bibelanstalt, 1952.
The NET (New English Translation) Bible. First beta printing. Spokane, Wash.: Biblical
Studies Press, 2001.
Newell, William R. Studies in the Pentateuch. Reprint ed. Grand Rapids: Kregel
Publications, 1983.
The New Scofield Reference Bible. Edited by Frank E. Gaebelein, William Culbertson,
Charles L. Feinberg, Allan A. MacRae, Clarence Mason, Alva J. McClain, Wilbur
M. Smith, and John F. Walvoord. New York: Oxford University Press, 1967.
Nicholson, E. W. Deuteronomy and Tradition. Philadelphia: Fortress Press, 1967.
Noth, Martin. The Deuteronomistic History. 1943. English translation of the 2nd ed. Vol.
15 of the Supplement series. Sheffield, England: Journal for the Study of the Old
Testament, 1981.
Patterson, Richard D. "The Biblical Imagery of Feet as a Vehicle for Truth." Bibliotheca
Sacra 163:649 (January-March 2006):29-45.
Payne, David F. Deuteronomy. Daily Study Bible series. Philadelphia: Westminster
Press, 1985.
Pentecost, J. Dwight. Things to Come. Findlay, Ohio: Dunham Publishing Co., 1958.
_____. Thy Kingdom Come. Wheaton: Scripture Press Publications, Victor Books, 1990.
Peterson, Eugene H. The Message: The Bible in Contemporary Language. 2002. Version
2. Numbered ed. Colorado Springs: NavPress, 2005.
Rofe, Alexander. "The Monotheistic Argumentation in Deuteronomy IV 32-40: Contents,
Composition and Text." Vetus Testamentum 35:4 (October 1985):434-45.
Rollston, Christopher A. Writing and Literacy in the World of Ancient Israel: Epigraphic
Evidence from the Iron Age. Archaeology and Biblical Studies 11. Atlanta:
Society of Biblical Literature, 2010.
Rowley, Harold H. "Moses and the Decalogue." Bulletin of the John Rylands Library of
the University of Manchester 34:1 (September 1951):81-118.
Rude, Terry. "The Theological Apex." Biblical Viewpoint 19:2 (November 1985):48-53.
_____. "The Theology of Deuteronomy." Biblical Viewpoint 19:2 (November 1985):62-
72.
Ryrie, Charles C. "Biblical Teaching on Divorce and Remarriage." N.c.: By the Author,
1981.
_____. Dispensationalism. Chicago: Moody Press, 1995.
_____. Dispensationalism Today. Chicago: Moody Press, 1965.
_____. "The Doctrine of Capital Punishment." Bibliotheca Sacra 129:515 (July-
September 1972):211-17.
_____. You Mean the Bible Teaches That . . .. Chicago: Moody Press, 1974.
Sailhamer, John H. "Exegetical Notes: Genesis 1:12:4a." Trinity Journal 5 NS (Spring
1984):73-82.
_____. The Pentateuch as Narrative. Grand Rapids: Zondervan Publishing House, 1992.
Scalise, Pamela J. "The Significance of Curses and Blessings." Biblical Illustrator 13:1
(Fall 1986):57-59.
Schulte, John Andrew. "Vows." Exegesis and Exposition 3:1 (Fall 1988):48-51.
Schultz, Samuel J. Deuteronomy. Everyman's Bible Commentary series. Chicago: Moody
Press, 1971.
Schwantes, Siegfried J. A Short History of the Ancient Near East. Grand Rapids: Baker
Book House, 1965.
Seeligmann, I. L. "A Psalm from Pre-Regal Times." Vetus Testamentum 14 (1964):75-92.
Skehan, Patrick W. "The Structure of the Song of Moses in Deuteronomy (Deut. 32:1-
43)." Catholic Biblical Quarterly 13:2 (April 1951):153-63.
Sloyen, G. S. Walking in the Truth: Perseverers and Deserters: The First, Second, and
Third Letters of John. Valley Forge, Pa.: Trinity, 1995.
Smedes, Lewis B. "An Introduction to 'Mission Beyond the Mission'." Theology, News
and Notes 30:3 (October 1983):2-3.
Sprinkle, Joe M. "Old Testament Perspectives on Divorce and Remarriage." Journal of
the Evangelical Theological Society 40:4 (December 1997):529-50.
Stevens, David E. "Does Deuteronomy 32:8 Refer to 'Sons of God' or 'Sons of Israel'?"
Bibliotheca Sacra 154:614 (April-June 1997):131-41.
Steveson, Pete. "The Law: God's Standard for Life." Biblical Viewpoint 19:2 (November
1985):10-15.
Strauss, Lehman. The Eleven Commandments. 2nd ed. Neptune, N.J.: Loizeaux Brothers,
1975.
Student Map Manual. Jerusalem: Pictorical Archive (Near Eastern History) Est., 1979.
Swindoll, Charles R. David: A Man of Passion & Destiny. Dallas, London, Vancouver,
Melbourne: Word Publishing, 1997.
Terrien, Samuel. The Elusive Presence. New York: Harper & Row, 1978.
Thompson, J. A. Deuteronomy. Tyndale Old Testament Commentaries series. Downers
Grove, Ill.: InterVarsity Press, 1974.
Thomson, W. M. The Land and the Book. 2 vols. New York: Harper & Brothers
Publishers, 1873.
Townsend, Jeffrey L. "Fulfillment of the Land Promise in the Old Testament."
Bibliotheca Sacra 142:568 (October-December 1985):320-37.
Van Leeuwen, Raymond C. "What Comes out of God's Mouth: Theological Wordplay in
Deuteronomy 8." Catholic Biblical Quarterly 47 (January 1985):55-57.
Vogt, Peter T. "Social Justice and the Vision of Deuteronomy." Journal of the
von Rad, Gerhard. Deuteronomy. London: SCM, 1966.
Walton, John H. "Deuteronomy: An Exposition of the Spirit of the Law." Grace
Theological Journal 8:2 (Fall 1987):213-25.
Watson, Thomas. The Ten Commandments. 1692; reprint ed., Edinburgh: The Banner of
Truth Trust, 1976.
Weinfeld, Moshe. Deuteronomy and the Deuteronomic School. Oxford: Clarendon Press,
1972.
Wenham, Gordon J. "Betulaha girl of marriageable age." Vetus Testamentum 22
(1972):326-48.
_____. The Book of Leviticus. New International Commentary on the Old Testament
series. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1979.
_____. "The date of Deuteronomy: linch-pin of Old Testament Criticism." Themelios
10:3 (April 1985):15-20; 11:1 (September 1985):15-18.
_____. "The Structure and Date of Deuteronomy." Ph.D. dissertation, University of
London, 1969.
Wiersbe, Warren W. The Bible Exposition Commentary/Pentateuch. Colorado Springs,
Colo.: Cook Communications Ministries, 2001.
Wisdom, Thurman. "The Message of the Song of Moses." Biblical Viewpoint 19:2
(November 1985):54-61.
Wolf, Herbert M. An Introduction to the Old Testament Pentateuch. Chicago: Moody
Press, 1991.
Wood, Leon. The Prophets of Israel. Grand Rapids: Baker Book House, 1979.
_____. A Survey of Israel's History. Grand Rapids: Zondervan Publishing House, 1970.
Wright, Chris. "Principles of Punishment in Deuteronomy." Third Way 6:7 (July-August
1983):15-16.
Wright, Christopher J. H. "What Happened Every Seven Years in Israel?" Evangelical
Quarterly 56:3 (July 1984):129-38; 56:4 (October 1984):193201.
Wright, David P. "Deuteronomy 21:1-9 as a Rite of Elimination." Catholic Biblical
Quarterly 49:3 (July 1987):387403.
Wright, G. Ernest. "The Lawsuit of God: A Form-Critical Study of Deuteronomy 32." In
Israel's Prophetic Heritage, pp. 26-67. Edited by Bernhard W. Anderson and
Walter Harrelson. London: SCM Press, 1962.
Wright, G. Ernest, and Reginald H Fuller. The Book of the Acts of God. Garden City,
N.Y.: Doubleday, 1960.
Wright, Logan S. "MKR in 2 Kings XII 5-17 and Deuteronomy XVIII 8." Vetus
Testamentum 39:4 (October 1989):438-48.
Yamauchi, Edwin M. "Cultural Aspects of Marriage in the Ancient World." Bibliotheca
Sacra 135:539 (July-September 1978):241-52.
Young, Edward J. My Servants the Prophets. Grand Rapids: Wm. B. Eerdmans

05 - Deuteronomy PDF

Uploaded by

Copyright:

Available Formats

05 - Deuteronomy PDF

Uploaded by

Document Information

Original Title

Copyright

Available Formats

Share this document

Share or Embed Document

Sharing Options

Did you find this document useful?

Is this content inappropriate?

Copyright:

Available Formats

05 - Deuteronomy PDF

Uploaded by

Copyright:

Available Formats

Notes on

DATE AND WRITER

1Meredith G. Kline, "Deuteronomy," in The Wycliffe Bible Commentary, p. 155.

Copyright 2017 by Thomas L. Constable

"The authorship of no other book in the Old Testament is so explicitly

Deuteronomy is similar to Leviticus, in that both books contain an almost exclusive

"According to the Index locorum of Nestle's Novum Testamentum Graece

CHARACTER AND THEME

"The book of Deuteronomy is the document prepared by Moses as a

"The general theme of Deuteronomy can be comprehensively stated in a

"Covenant by its very definition demands at least three elementsthe two

"The theological values of Deuteronomy can hardly be exaggerated. It

"Deuteronomy is one of the greatest books of the Old Testament. Its

"The book of Deuteronomy is the most important book in the Old

12Eugene H. Merrill, Deuteronomy, pp. 47-48.

NARRATIVE MATERIAL MOSES' SPEECHES REFERENCES

18Kline, "Deuteronomy," p. 156.

4. Laws arising from the fourth commandment 14:2216:17

A simpler outline follows:19

I. Looking backward chs. 111

G. Campbell Morgan believed that Deuteronomy contains six discourses:20

Retrospective: 1:64:40, and 5:127:10

"Both the literary shape of Deuteronomy and its underlying central

21Herbert M. Wolf, An Introduction to the Old Testament Pentateuch, p. 213.

First, it is important to remember God's past faithfulness in order to help one to

24Kline, "Deuteronomy," pp. 156-57.

The nature of Deuteronomy, as a whole, is that it is an "exposition" (explanation) of all

Four superscriptions signal the beginnings of Moses' speeches in Deuteronomy (1:1-5;

II. MOSES' FIRST MAJOR ADDRESS: A REVIEW OF GOD'S FAITHFULNESS

". . . an explicit literary structure to the book is expressed in the sermons

". . . it is not an overstatement to propose that covenant is the theological

26John H. Sailhamer, The Pentateuch as Narrative, p. 424.

". . . any attempt to deal with Deuteronomy theologically must do so with

"The preamble in the international suzerainty treaties was followed by a

Moses pointed out Israel's unfaithfulness in order to emphasize God's faithfulness.

A. GOD'S PAST DEALINGS WITH ISRAEL 1:63:29

1. God's guidance from Sinai to Kadesh 1:6-46

"Virtually all of Palestine and Syria are included in these

"The Lord's gift of Canaan to Israel (v. 8) and his command

"Abraham was told (Gen. 15:5, 6) to look to the stars, and

31Peter C. Craigie, The Book of Deuteronomy, p. 94.

"The ear of the learner is necessary to the tongue of the

Note the statements of Yahweh's sovereign prerogative in verses 5, 7, 9,

"The remembrance of our dangers should make us thankful

36Matthew Henry, Commentary on the Whole Bible, p. 178.

". . . chapter 1 sets up what Deuteronomy is about. It will echo and

2. The march from Kadesh to the Amorite frontier 2:1-23

When Israel lay camped

Way of the Wilderness

in the Old Testament as the Horites [vv.

Verse 14 is a flashback. The crossing of the A

3. The conquest of the kingdom of Sihon 2:24-37

4. The conquest of the kingdom of Og 3:1-11

5. A review of the distribution of the conquered land 3:12-20

6. Moses' anticipation of future blessing 3:21-29

"Though we repent of our sin, we will have to take the consequences of it

B. AN EXHORTATION TO OBSERVE THE LAW FAITHFULLY 4:1-40

"Moses stresses the uniqueness of God's revelation to them and their

1. The appeal to hearken and obey 4:1-8