The MacArthur Study Bible, NKJV, page 100
1:2 eleven days’ journey. The distance from Horeb to Kadesh Barnea was about 150 mi. Kadesh was on the southern border of the Promised Land. This trip took 11 days on foot, but for Israel lasted 38 more years. Horeb. The usual name in Deuteronomy for Mt. Sinai means “desolation,” a fitting name since the area around Sinai is barren and uninviting. Mount Seir. South of the Dead Sea in Edom.
1:3 the fortieth year. The 40th year after the Exodus from Egypt. The years of divine judgment (Num. 14:33, 34) were ending. the eleventh month. Jan.–Feb., 1405 B.C. Numbers 20–36 records the events of the 40th year.
1:4 Sihon…Og. The two kings of the Amorites which the Jews defeated in Transjordan (see 2:24—3:11; Num. 21:21–35).
1:5—4:43 These verses are mainly Moses’ first speech. Moses introduced his explanation of the law with a call to enter the land of Canaan (vv. 6–8), which had been promised by the Abrahamic Covenant from God (cf. Gen. 15:18–21). Throughout this book, he refers to that covenant promise (1:35; 4:31; 6:10, 18, 23; 7:8, 12; 8:1, 18; 9:5; 10:11; 11:9, 21; 13:17; 19:8; 26:3, 15; 27:3; 28:11; 29:13; 30:20; 31:7, 20–23; 34:4). He then gave a historical review of God’s gracious acts (1:9–3:29) and a call to Israel for obedience to the covenant given to them by the Lord at Sinai (4:1–40). This introductory section ends with a brief narrative recounting the appointment of the 3 cities of refuge E of the Jordan (4:41–43).
1:5 explain. To make clear, distinct, or plain. The purpose of the book was to make the sense and purpose of the law clear to the people as they entered the Land. It was to be their guide to the law while living in the Land. Moses did not review what happened at Horeb (Sinai), which is recorded by him in Exodus, Leviticus, and Numbers (cf. Ex. 20:1-Num. 10:10), but rather gave Israel instruction in how to walk with God and how to fulfill God’s will in the Land and be blessed.
1:7, 8 the land. The Land which the Lord set before Israel to go in and possess was clearly described in v. 7. The mountains of the Amorites referred to the hill country to the W of the Dead Sea. The plain (Arabah) was the land in the rift valley from the Sea of Galilee in the N to the Dead Sea in the S. The mountains were the hills that run through the center of the Land N and S. These hills are to the W of the Sea of Galilee and the Jordan River. The lowland referred to the low rolling hills that sloped toward the Mediterranean coast (Shephelah). The S (Negev) described the dry wasteland stretching southward from Beersheba to the wilderness. The seacoast referred to the Land along the Mediterranean Sea. The boundaries of the Land of the Canaanites were given in Num. 34:1–15. Lebanon to the N marked the northwestern boundary on the coast. The NE boundary of the Land was the Euphrates River. Cf. Num. 34:1–12.
1:8 the LORD swore. God’s command to take possession of this Land by conquest was based upon the promise of the Land that had been given in a covenant to Abraham (Gen 15:18–21) and reiterated to Isaac and Jacob (Gen. 26:3–5; 28:13–15; 35:12). These 3 patriarchs are mentioned 7 times in Deuteronomy (1:8; 6:10; 9:5, 27; 29:13; 30:20; 34:4). The Lord sealed His promise to the patriarchs with an oath (swore) indicating that He would never change His plan (cf. Ps. 110:4).
1:9–18 See notes on Ex. 18 for the background.
1:10 the stars of heaven. The Lord had promised Abraham that his descendants would be as numerous as the stars in the sky (see Gen. 15:5; 22:17). The nation’s growth proved both God’s intention and ability to fulfill His original promises to Abraham.
1:11 a thousand times. A Semitic way of saying “an infinitely large number.”
1:13 Choose wise…men. The fulfillment of God’s promise to give to Abraham such a large posterity created a problem for Moses. The nation had become too large for Moses to govern effectively. The solution was the appointment by Moses of men to help him lead the people (see Ex. 18:13–27). These men were to be 1) wise, i.e., men who knew how to apply their knowledge; 2) understanding, i.e., those who had discernment and so were able to judge; and 3) knowledgeable, i.e., experienced and respected. Cf. Ex. 18:21.
1:19–21 See notes on Num. 10:11—12:16 for the background.
1:22–46 See notes on Num. 13, 14 for the background.
1:22 Let us send men before us. When challenged by Moses to take the Land (vv. 20, 21), the people requested that spies be sent first. Moses, it seems, took their request to the Lord, who also approved their plan and commanded Moses to appoint the spies (Num. 13:1, 2). Thus, Moses selected 12 men who went to see what the Land was like (Num. 13:17–20).
1:26 but rebelled. Israel, at Kadesh Barnea, deliberately and defiantly refused to respond to God’s command to take the Land (Num. 14:1–9).
1:27 you complained. Israel grumbled in their tents that the Lord hated them. They assumed the Lord brought them from Egypt to have them destroyed by the Amorites.
1:28 the Anakim. Lit. “sons of the Anakim” (i.e., the Anakites). The Anakites were early inhabitants of Canaan described as “giants” (2:10, 21; 9:2; Num. 13:32, 33). They were larger than the Israelites and were especially feared because of their military power.
1:32 you did not believe the LORD your God. The failure of the people to take the land at the beginning of their time in the wilderness was explained here in the same way as in Num. 14:11. Israel did not take the Lord at His Word and, therefore, did not obey His command. The Israelites’ lack of obedience is explained as the outcome of their lack of faith in the Lord.
1:33 in the fire…and in the cloud. The cloud by day and the fire by night were the means of God’s direction for Israel in the wilderness (Ex. 13:21; Num. 9:15–23). The Lord who guided Israel through the wandering journey was the same Lord who had already searched out a place for Israel in the Land. As He had directed them in the past, He would direct them also in the future.
1:36–38 Caleb…Joshua. They were excluded from this judgment because of exemplary faith and obedience (cf. Num. 14:24; Josh. 14:8, 9).
1:37 The LORD was also angry with me. Although his disobedience occurred almost 39 years after the failure of Israel at Kadesh (Num. 20:1–13), Moses included it here with Israel’s disobedience to the Lord because his disobedience was of the same kind. Moses, like Israel, failed to honor the Word of the Lord and thus, in rebellion for self glory, disobeyed God’s clear command and struck the rock rather than speaking to it. Thus, he suffered the same result of God’s anger and, like Israel, was not allowed to go into the Land (Num. 20:12).
1:41–45 Israel’s further defiance of the Lord’s command was shown by their presumption in seeking to go into the Land after God said they should not. This time they rebelled by attempting to go in and conquer the Land, only to be chased back by the Amorites. The Lord showed His displeasure by not helping them or sympathizing with their defeat, and for that generation there was no escape from death in the desert during the next 38 years (cf. Num. 15–19).
1:46 you remained in Kadesh many days. These words suggest that Israel spent a large part of the 38 years in the wilderness around Kadesh Barnea.
Deuteronomy 2
2:1—3:11 See notes on Num. 20:14–21:35 for the background.
2:1–23 This section deals with encounters with Israel’s relatives, the Edomites (vv. 1–8), Moabites (vv. 9–18), and Ammonites (vv. 19–23).
2:1 the Way of the Red Sea. Cf. Num. 21:4. After spending a long time at Kadesh, the Israelites set out once again at the command of the Lord through Moses. They traveled away from their Promised Land in a southeasterly direction from Kadesh toward the Gulf of Aqabah on the road to the Red Sea. Thus began the wanderings that were about to end. skirted Mount Seir. Israel spent many days wandering in the vicinity of Mt. Seir, the mountain range of Edom, S of the Dead Sea and extending down the eastern flank of the Arabah.
2:3 turn northward. The departure from Kadesh had been in a southeasterly direction away from the Promised Land, until the Lord commanded Israel to turn again northward in the direction of the Promised Land.
2:4 your brethren, the descendants of Esau. Esau was the brother of Jacob (Gen. 25:25, 26). The Edomites, the descendants of Esau, lived in Mt. Seir. According to Num. 20:14–21, the Edomites refused to allow Israel to pass through their land. Verse 8, reflecting this refusal, states that the Israelites went around the border of the descendants of Esau, i.e., to the E of their territory.
2:5 I will not give you any of their land. God had granted to the descendants of Esau an inheritance (Mt. Seir was their possession). In v. 9, the same is said about the Moabites and in v. 19, about the Ammonites.
2:8 from Elath and Ezion Geber. Two towns located just N of the Gulf of Aqabah. Israel passed to the E of Edom and to the E of Moab on their journey northward.
2:10 The Emim. Apparently a Moabite term (see v. 11) meaning “terrible ones.” This people, numerous and tall, were the pre-Moabite occupants of the land of Moab.
2:12 their possession which the LORD gave them. The Horites were Hurrians, a people who lived in various places in Syria and Palestine. Those living in the region of Seir had been displaced by the descendants of Esau. The displacement of the Horites by the Edomites was analogous to the Israelites’ possession of their own land.
2:13 Zered. A brook that ran into the Dead Sea from the SE. It seems to have constituted the southern boundary of Moab. In contrast to the disobedience associated with Kadesh, the people obeyed the command to cross over the brook Zered. There was a new spirit of obedience toward the Lord among the people.
2:14 thirty-eight years. From 1444–1406 B.C. These were the years from the failure at Kadesh to the obedience at Zered. It was during this time that the rebellious generation, who had been denied access to the Promised Land by the oath of the Lord, had all died.
2:20 Zamzummim. Apparently an Ammonite term used to describe their precursors in their land. They were characterized as being as tall as the Anakim. But the Lord had destroyed them and given their land to the Ammonites. This was an encouragement to the Israelites that God could also defeat the Anakim in the land of Canaan and give that land to Israel.
2:23 the Avim. The ancient village dwellers of southwestern Palestine along the Mediterranean coast as far as the city of Gaza. the Caphtorim. Caphtor probably refers to Crete and may be a reference to an early Philistine group from that island who invaded the coast of Palestine, defeated the Avim, and then dwelt there. These Caphtorim were precursors to the later, greater Philistine invasion of ca. 1200 B.C.
2:24—3:29 Moses continues the historical survey detailing the defeat of two Amorite kings, Sihon and Og, and the takeover of their territory.
2:24 the River Arnon. The northern boundary of Moab. Israel was allowed to attack Sihon the Amorite because the Amorites were not relatives of Israel.
2:25 fear of you. As the conquest began, God put the fear of Israel into the hearts of their enemies.
2:26 the Wilderness of Kedemoth. Kedemoth means “eastern regions.” It was probably a few mi. N of the Arnon River and near to the eastern border of the Amorite state.
2:27 Let me pass through. As with the Edomites previously (Num. 20:17), Moses asked to pass peacefully through the territory of Sihon.
2:30 hardened his spirit. Sihon, by his own conscious will, refused Israel’s request to journey through his land. God confirmed what was already in Sihon’s heart, namely arrogance against the Lord and His people Israel, so that He might defeat him in battle and give his land to Israel.
2:32 Jahaz. The place of battle between Sihon and the Israelites, probably a few mi. to the N of Kedemoth (v. 26).
Deuteronomy 3
3:1 Bashan. A fertile region located E of the Sea of Galilee and the Jordan River extending from Mt. Hermon in the N to the Yarmuk River in the S. Israel met King Og and his army in battle at Edrei, a city on the Yarmuk River. The Amorite king ruled over 60 cities (vv. 4–10; Josh. 13:30), which were taken by Israel; this kingdom was assigned to the Transjordanic tribes, especially the half tribe of Manasseh (v. 13).
3:8 this side of the Jordan. East of the Jordan River, Israel controlled the territory from the Arnon River to Mt. Hermon, a length of about 150 mi. Note that the perspective of the speaker was to the E of the Jordan; the W of the Jordan still needed to be conquered. This statement helps date these speeches as pre-conquest.
3:11 an iron bedstead. The bedstead may actually have been a coffin, which would have been large enough to also hold tomb objects. The size of the “bedstead,” 13½ by 6 ft., emphasized the largeness of Og, who was a giant (the last of the Rephaim, a race of giants). As God had given Israel victory over the giant Og, so He would give them victory over the giants in the Land.
3:12–20 See notes on Num. 32:1–42; 34:13–15 for background.
3:20 rest. A peaceful situation with the Land free from external threat and oppression. The eastern 2½ tribes had the responsibility to battle alongside their western brethren until the conquest was complete (cf. Josh. 22).
3:22 the LORD your God Himself fights for you. Moses commanded Joshua not to be afraid because the Lord Himself would provide supernatural power and give them the victory (cf. 1:30; 31:6–8; Josh. 1:9).
3:23 I pleaded with the LORD. With the victories over Sihon and Og, Moses made one final passionate plea to the Lord to be allowed to enter the Promised Land. However, the Lord would not allow Moses that privilege. He did, however, allow Moses to go to the top of Pisgah and see the Land (cf. Deut. 32:48–52; 34:1–4).
3:26 the LORD was angry. See note on 1:37; cf. 4:21–24.
3:29 Beth Peor. Located E of the Jordan River, probably opposite Jericho (see notes on Num. 22–25 for the background).
Deuteronomy 4
4:1 O Israel, listen. Moses called the people to hear and obey the rules of conduct that God had given them to observe. Successful conquest and full enjoyment of life in the Land was based on submission to God’s law. the statutes and the judgments. The first are permanent rules for conduct fixed by the reigning authority, while the second deal with judicial decisions which served as precedents for future guidance.
4:2 You shall not add…nor take from. The Word that God had given to Israel through Moses was complete and sufficient to direct the people. Thus, this law, the gift of God at Horeb, could not be supplemented or reduced. Anything that adulterated or contradicted God’s law would not be tolerated (cf. 12:32; Prov. 30:6; Rev. 22:18, 19).
4:3, 4 Moses used the incident at Baal Peor (Num. 25:1–9) to illustrate from the Israelites’ own history that their very lives depended on obeying God’s law. Only those who had held fast to the Lord by obeying His commands were alive that day to hear Moses.
4:6 the peoples. Israel’s obedience to God’s law would provide a testimony to the world that God was near to His people and that His laws were righteous. One purpose of the law was to make Israel morally and spiritually unique among all the nations and, therefore, draw those nations to the true and living God. They were from their beginnings to be a witness nation. Though they failed and have been temporarily set aside, the prophets revealed that in the future kingdom of Messiah they will be a nation of faithful witnesses (cf. Is. 45:14; Zech. 8:23). a wise and understanding people. The nations would see 3 things in Israel (vv. 6–8). First, the Israelites would know how to apply God’s knowledge so as to have discernment and to be able to judge matters accurately.
4:7 God so near to it. Second, faithfulness to the Lord would allow the nations to see that the Lord had established intimacy with Israel.
4:8 statutes and righteous judgments. Third, the nations would see that Israel’s law was distinctive, for its source was the Lord indicating its character was righteous.
4:9–31 This section carries the most basic lesson for Israel to learn—to fear and reverence God.
4:9 teach them to your children. Deuteronomy stresses the responsibility of parents to pass on their experiences with God and the knowledge they have gained from Him to their children (cf. 6:7; 11:19).
4:10 especially concerning the day. One experience of Israel to be passed on from generation to generation was the great theophany (the self-revelation of God in physical form) which took place at Horeb (cf. Ex. 19:9—20:19).
4:12 no form. Israel was to remember that when God revealed Himself at Sinai, His presence came through His voice, i.e., the sound of His words. They did not see Him. God is Spirit (John 4:24), which rules out any idolatrous representation of God in any physical form (vv. 16–18) or any worship of the created order (v. 19).
4:13 the Ten Commandments. Lit. “ten statements,” from which comes the term “Decalogue.” These summarize and epitomize all the commandments the Lord gave to Israel through Moses. Though the phrase occurs only here, in 10:4, and in Ex. 34:28, there are 26 more references to it in Deuteronomy (see notes on Matt. 19:16–21; 22:35–40; Mark 10:17–22; Rom. 13:8–10).
4:15–19 This is a strong emphasis on commandments one and two (cf. Rom. 1:18–23).
4:20 the iron furnace. A fire was used to heat iron sufficiently to be hammered into different shapes or welded to other objects. The iron furnace here suggests that Israel’s time in Egypt was a period of ordeal, testing, and purifying for the Hebrews, readying them for usefulness as God’s witness nation.
4:24 a jealous God. God is zealous to protect what belongs to Him. He will not allow another to have the honor that is due to Him alone (cf. Is. 42:8; 48:11).
4:25–31 Cf. 8:18, 19. In fact, this briefly outlined the future judgment of Israel, which culminated in the northern 10 tribes being exiled to Assyria (ca. 722 B.C.; 2 Kin. 17) and the southern two tribes being deported to Babylon (ca. 605–586 B.C.; 2 Kin. 24, 25). Although the Jews returned in the days of Ezra and Nehemiah (ca. 538–445 B.C.), they never regained their autonomy or dominance. Thus, the days of promised restoration and return look forward to Messiah’s return to set up the millennial kingdom.
