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Herausgeber: David Turner
Kategorie: Religion und Spiritualität
Sprache: Englisch
Veröffentlichungsjahr: 2018

Beschreibung

We are to read the Bible in order to understand God’s message to us. He speaks to us in plain language but there are times we need a helping hand in what we read. Commentaries are not just for preachers or seminary students. They are for us all. The Ultimate Commentary Collection is designed to bring you a variety of thoughts and insights from theologians of high renown and reputation. Their study of the Bible is of great help to us. We are presenting to you the studies and thoughts of 6 of the Church’s greatest minds: Albert Barnes – John Calvin – Adam Clarke – Matthew Henry – Charles H. Spurgeon – John Wesley. Their commentaries will help you understand, enjoy and apply what God’s word says to you. In addition to these commentaries you will also find all of Spurgeon’s sermons on this particular book of the Bible. This volume is The Ultimate Commentary On Deuteronomy.

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Leseprobe

CHAPTER ONE

Deuteronomy

Deuteronomy Contents

DEUTERONOMY CONTENTS

Chapter Two - Albert Barnes

Chapter Three - John Calvin

Chapter Four - Adam Clarke

Chapter Five - Matthew Henry

Chapter Six - Charles H. Spurgeon

Chapter Seven - Sermons Of Spurgeon

Chapter Eight - John Wesley

Deuteronomy Contents

Bible Study Guide

Other Publications

Main Contents

CHAPTER TWO

Albert Barnes

Deuteronomy Contents

DEUTERONOMY CONTENTS

Deuteronomy Introduction

Deuteronomy Chapter 1

Deuteronomy Chapter 2

Deuteronomy Chapter 3

Deuteronomy Chapter 4

Deuteronomy Chapter 5

Deuteronomy Chapter 6

Deuteronomy Chapter 7

Deuteronomy Chapter 8

Deuteronomy Chapter 9

Deuteronomy Chapter 10

Deuteronomy Chapter 11

Deuteronomy Chapter 12

Deuteronomy Chapter 13

Deuteronomy Chapter 14

Deuteronomy Chapter 15

Deuteronomy Chapter 16

Deuteronomy Chapter 17

Deuteronomy Chapter 18

Deuteronomy Chapter 19

Deuteronomy Chapter 20

Deuteronomy Chapter 21

Deuteronomy Chapter 22

Deuteronomy Chapter 23

Deuteronomy Chapter 24

Deuteronomy Chapter 25

Deuteronomy Chapter 26

Deuteronomy Chapter 27

Deuteronomy Chapter 28

Deuteronomy Chapter 29

Deuteronomy Chapter 30

Deuteronomy Chapter 31

Deuteronomy Chapter 32

Deuteronomy Chapter 33

Deuteronomy Chapter 34

Deuteronomy Contents

Bible Study Guide

Other Publications

Main Contents

Deuteronomy Introduction

DEUTERONOMY INTRODUCTION

Introduction to Deuteronomy

The ordinary name of the book is derived, through the Septuagint and Vulgate from that sometimes employed by the Jews, “repetition of the Law,” and indicates correctly enough the character and contents of the book.

The bulk of Deuteronomy consists of addresses spoken within the space of 40 days, and beginning on the first day of the 11th month in the 40th year.

The speeches exhibit an unity of style and character which is strikingly consistent with such circumstances. They are pervaded by the same vein of thought, the same tone and tenor of feeling, the same peculiarities of conception and expression. They exhibit matter which is neither documentary nor traditional, but conveyed in the speaker‘s own words.

Their aim is strictly hortatory; their style is earnest, heart-stirring, and impressive. In some passages it is sublime, but rhetorical throughout. They keep constantly in view the circumstances present at that time and the crisis to which the fortunes of Israel had at last been brought throught. Moses had before him not the men to whom by God‘s command he delivered the law at Sinai, but the following generation which had grown up in the wilderness. Large portions of the Law necessarily stood in abeyance during the years of wandering; and of his present hearers many must have been strangers to various prescribed observances and ordinances. Now, however, upon their entry into settled homes in Canaan a thorough discharge of the various obligations laid on them by the covenant would become imperative; and it is to this state of things that Moses addresses himself. He speaks to hearers neither wholly ignorant of the Law, nor yet fully versed in it. Much is assumed and taken for granted in his speeches; but in other matters he goes into detail, knowing that instruction in them was needed. Sometimes little opportunity is taken of promulgating regulations which are supplementary or auxiliary to those of the preceding books; some few modifications arising out of different or altered circumstances are now made; and the whole Mosaic system is completed by the addition of several enactments in Deuteronomy 18:18 had no doubt its partial verifications in successive ages, but its terms are satisfied in none of them. The prospect opened by it advances continually until it finds its rest in the Messiah, who stands alone as the only complete counterpart of Moses, and as the greater than he. Romans 10:8; Romans 15:11 argues from it at some length, and expressly quotes it as written by Moses; Peter and Stephen Acts 3:22; Acts 7:37 refer to the promise of “a prophet like unto” Moses, and regard it as given, as it professes to be, by Moses himself; our Lord, wielding “the sword of the Spirit which is the word of God” against the open assaults of Satan, thrice resorts to Deuteronomy for the texts with which He repels the tempter, Matthew 4:4-10. To urge in reply that the inspiration of the apostles, and even the indwelling of the Spirit “without measure” in the Saviour, would not necessarily preserve them from mistakes on such subjects as the authorship of ancient writings, or to fortify such assertions by remarking that our Lord as the Son of Man was Himself ignorant of some things, is to overlook the important distinction between ignorance and error. To be conscious that much truth lies beyond the range of the intelligence is compatible with the perfection of the creature: but to be deceived by the fraud of others and to fall into error, is not so. To assert then that He who is “the Truth” believed Deuteronomy to be the work of Moses and quoted it expressly as such, though it was in fact a forgery introduced into the world seven or eight centuries after the Exodus, is in effect, even though not in intention, to impeach the perfection and sinlessness of His nature, and seems thus to gainsay the first principles of Christianity.

ALBERT BARNES COMMENTARY CONTENTS

Deuteronomy Chapter 1

CHAPTER 1

Verse 1-2

These verses are prefixed as a connecting link between the contents of the preceding books and that of Deuteronomy now to follow. The sense of the passage might be given thus: “The discourses of Moses to the people up to the eleventh month of the fortieth year” (compare Deuteronomy 1:3) “have now been recorded.” The proper names which follow seem to belong to places where “words” of remarkable importance were spoken. They are by the Jewish commentators referred to the spots which witnessed the more special sins of the people, and the mention of them here is construed as a pregnant rebuke. The Book of Deuteronomy is known among the Jews as “the book of reproofs.”

On this side of Jordan - Rather, “beyond Jordan” (as in Deuteronomy 3:20, Deuteronomy 3:25). The phrase was a standing designation for the district east of Jordan, and at times, when Greek became commonly spoken in the country, was exactly represented by the proper name Peraea.

In the wilderness, in the plain - The former term denotes the Desert of Arabia generally; the latter was the sterile tract (‹Arabah,‘ Numbers 21:4 note) which stretches along the lower Jordan to the Dead Sea, and is continued thence to the Gulf of Akaba.

Over against the Red Sea - Render it: “over against Suph.” “Sea” is not in the original text. “Suph” is either the pass Es Sufah near Ain-el-Weibeh (Numbers 13:26 note), or the name of the alluvial district (the Numbers 21:14 note).

Tophel is identified with Tufileh, the Tafyle of Burckhardt, still a considerable place - some little distance southeast of the Dead Sea. Paran is probably “Mount Paran” Deuteronomy 33:2; or a city of the same name near the mountain. Compare Genesis 14:6.

Laban is generally identified with Libnah Numbers 33:20, and Hazeroth with Ain Hadherah (Numbers 11:34 note); but the position of Dizahab is uncertain.

Deuteronomy 1:2

For Kadesh see Numbers 13:26 note; and for Horeb see Exodus 3:1.

Verse 4

Astaroth - On this place compare Genesis 14:5 and note.

In Edrei - These words should, to render the sense clear, come next after “slain.” The battle in which Sihon and Og were defeated took place at Edrei.

Verse 5

In the land of Moab - This district had formerly been occupied by the Moabites, and retained its name from them: but had been conquered by the Amorites. Compare Numbers 21:25, note; Numbers 22:5, note.

Declare - Render, explain the Law already declared.

Verse 6

The first and introductory address of Moses to the people is here commenced. It extends to Deuteronomy 4:40; and is divided from the second discourse by the Deuteronomy 1:4:41-49. A summary of the address is given in the chapter-headings usually found in English Bibles.

Verse 7

To the mount of the Amorites - i. e. to the mountain district occupied by the Amorites, reaching into the Negeb, and part of the territory assigned to the tribe of Judah.

Verses 9-15

This appointment of the “captains” (compare Exodus 18:21 ff) must not be confounded with that of the elders in Numbers 11:16 ff. The former would number 78,600; the latter were 70 only.

A comparison between this passage and that in Exodus makes it obvious that Moses is only touching on certain parts of the whole history, without regard to order of time, but with a special purpose. This important arrangement for the good government of the people took place before they left Horeb to march direct to the promised land. This fact sets more clearly before us the perverseness and ingratitude of the people, to which the orator next passes; and shows, what he was anxious to impress, that the fault of the 40 years‘ delay rested only with themselves!

Verse 19

That great and terrible wilderness - Compare Deuteronomy 8:15. This language is such as people would employ after having passed with toil and suffering through the worst part of it, the southern half of the Arabah (see Numbers 21:4 note); and more especially when they had but recently rested from their marches in the plain of Shittim, the largest and richest oasis in the whole district on the Eastern bank near the mouth of the Jordan.

Verse 22-23

The plan of sending the spies originated with the people; and, as in itself a reasonable one, it approved itself to Moses; it was submitted to God, sanctioned by Him, and carried out under special divine direction. The orator‘s purpose in this chapter is to bring before the people emphatically their own responsibilites and behavior. It is therefore important to remind them, that the sending of the spies, which led immediately to their complaining and rebellion, was their own suggestion.

The following verses to the end of the chapter give a condensed account, the fuller one being in Numbers 1314, of the occurrences which led to the banishment of the people for 40 years into the wilderness.

Verse 37

The sentence on Moses was not passed when the people rebelled during their first encampment at Kadesh, but some 37 years later, when they had re-assembled in the same neighborhood at Meribah (see the Numbers 20:13 note). He alludes to it here as having happened not many months previously, bearing on the facts which were for his purpose in pricking the conscience of the people.

Verse 41

Ye were ready to go up into the hill - Rather, perhaps, “ye made light of going up;” i. e. “ye were ready to attempt it as a trifling undertaking.” Deuteronomy 1:43 shows the issue of this spirit in action; compare marginal references.

Verse 44

The Amorites - In Numbers 14:45, it is “the Amalekites and the Canaanites” who are said to have discomfited them. The Amorites, as the most powerful nation of Canaan, lend their name here, as in other passages (eg. Deuteronomy 1:7) to the Canaanite tribes generally.

ALBERT BARNES COMMENTARY CONTENTS

Deuteronomy Chapter 2

CHAPTER 2

Verses 1-3

Deuteronomy 2:1 seems to refer in general terms to the long years of wandering, the details of which were not for Moses‘ present purpose. The command of Deuteronomy 2:2-3 relates to their journey from Kadesh to Mount Hor Numbers 20:22; Numbers 33:37, and directs their march around to the southern extremity of Mount Seir, so as to “compass the land of Edom” Judges 11:18; Numbers 21:4, and so northward toward the Arnon, i. e., “by the way of the wilderness of Moab,” Deuteronomy 2:8. This circuitous path was followed because of the refusal of the Edomites to allow the people to pass through their territory.

Verse 4

Compare the marginal reference. Though the Edomites resisted the passage through the midst of their land, they did not, and probably could not, oppose the “passing through the coast” or along their eastern frontier.

Verse 5

I have given mount Seir to Esau - Though the descendants of Esau were conquered by David 2 Samuel 8:14, yet they were not dispossessed of their land, and in the reign of Jehoshaphat they regained their independence 2 Kings 8:20-22.

Verse 8

Elath (Akaba) is at the northern extremity of the eastern arm of the Red Sea, and gives to that arm the name of the Elanitic Gulf. The name means “trees;” and is still justified by the grove of palm-trees at Akaba.

Verse 9

The Moabites and the Ammonites Deuteronomy 2:19 being descended from Lot, the nephew of Abraham Genesis 19:30-38, were, like the Edomites, kinsmen of the Israelites.

Verses 10-12

For the Emims, Horims, and Anakims, see the marginal references. These verses are either parenthetical or the insertion of a later hand.

Verse 13

The words, “said I,” are not in the Hebrew. The words “rise up, and get you over the brook Zered” (Numbers 21:12 note) connect themselves with Deuteronomy 2:9, and form the conclusion of what God said to Moses.

Verses 20-23

These verses, like Deuteronomy 2:10-12, are in all likelihood an addition made by a later reviser.

Deuteronomy 2:20

Zamzummims - A giant race usually identified with the Zuzims of Genesis 14:5.

Deuteronomy 2:23

The Avims which dwelt in Hazerim, even unto Azzah - Read (Gaza, of which Azzah is the Hebrew form. “Hazerim” is not strictly a proper name, but means “villages,” or “enclosures,” probably such as are still common in the East. The Avims are no doubt identical with the Avites of Joshua 13:3, and were doubtless a scattered remnant of a people conquered by the Caphtorim (Genesis 10:14 note) and living in their “enclosures” in the neighborhood of Gerar. The word, which means “ruins,” seems itself expressive of their fallen state.

Verse 26

Kedemoth - literally, “Easternmost parts;” the name of a town afterward assigned to the Reubenites, and given out of that tribe to the Levites. Compare Joshua 13:18; 1 Chronicles 6:79.

Verse 34

Utterly destroyed the men, and the women, and the little ones, of every city - Render, laid under ban (compare Leviticus 27:28 note) every inhabited city, both women and children: these last words being added by way of fuller explanation.

Verse 36

Aroer, which is by the brink of the river of Arnon - Aroer stood on the north bank of the river, and was assigned Joshua 13:9, Joshua 13:16 to the tribe of Reuben, of which it formed the most southerly city. The valley of the Arnon is here deep, and the descent to it abrupt. In Roman times it was spanned by a viaduct, the ruins of which still remain, and which was probably built on the lines of the original structure of Mesha 2 Kings 3:5. Aroer here must not be confounded with “Aroer, which is before Rabbah” Joshua 13:25. This latter place was “built,” “i. e.” rebuilt, by the Gadites Numbers 32:34; it belonged to that tribe, and was consequently far to the north of the Arnon. A third Aroer in the tribe of Judah is mentioned in 1 Samuel 30:28.

“The city that is by the river,” literally, “in the midst of the river” (compare Joshua 13:9, Joshua 13:16) is Ar Moab (compare Numbers 21:15 note).

ALBERT BARNES COMMENTARY CONTENTS

Deuteronomy Chapter 3

CHAPTER 3

Verse 4

Threescore cities - Probably the cities of Jair in Bashan described in Deuteronomy 3:14 as Bashan-havoth-jair.

All the region of Argob - The Hebrew word here rendered “region,” means literally “rope” or “cable”; and though undoubtedly used elsewhere in a general topographical sense for portion or district (e. g. Joshua 17:5), has a special propriety in reference to Argob (mod. Lejah). The name Argob means “stone-heap,” and is paraphrased by the Targums, Trachonitis Luke 3:1, or “the rough country;” titles designating the more striking features of the district. Its borders are compared to a rugged shore-line; hence, its description in the text as “the girdle of the stony country,” would seem especially appropriate. (Others identify Argob with the east quarter of the Hauran.)

Verse 5

Gates, and bars - literally, “Double gates and a bar.” The stone doors of Bashan, their height pointing to a race of great stature, and the numerous cities (deserted) exist to illustrate the statements of these verses.

Verse 9

Hermon, the southern and culminating point of the range of Lebanon, was also the religious center of primaeval Syria. Its Baal sanctuaries not only existed but gave it a name before the Exodus. Hence, the careful specification of the various names by which the mountain was known. The Sidonian name of it might easily have become known to Moses through the constant traffic which had gone on from the most ancient times between Sidon and Egypt.

Verse 10

Salchah - Compare Joshua 12:5; 1 Chronicles 5:11, where it is named as belonging to the tribe of Gad. It lies seven hours‘ journey to the southeast of Bostra or Bozrah of Moab. As the eastern border city of the kingdom of Bashan it was no doubt strongly fortified.

Edrei - Compare Numbers 21:33 note.

Verse 11

Giants - Or Rephaim: see the marginal reference note.

A bedstead of iron - The “iron” was probably the black basalt of the country, which not only contains a large proportion, about 20 percent, of iron, but was actually called “iron,” and is still so regarded by the Arabians. Iron was indeed both known and used, principally for tools (see e. g. Deuteronomy 19:5 and compare Genesis 4:22 note), at the date in question by the Semitic people of Palestine and the adjoining countries; but bronze was the ordinary metal of which weapons, articles of furniture, etc., were made.

The word translated “bedstead” is derived from a root signifying “to unite” or “bind together,” and so “to arch” or “cover with a vault.” The word may then certainly mean “bier,” and perhaps does so in this passage. Modern travelers have discovered in the territories of Og sarcophagi as well as many other articles made of the black basalt of the country.

Is it not in Rabbath of the children of Ammon? - Probably after the defeat and death of Og at Edrei the remnant of his army fled into the territory of the friendly Ammonites, and carried with them the corpse of the giant king.

After the cubit of a man - i. e. after the usual and ordinary cubit, counted as people are accustomed to count. Taking 18 inches to the cubit, the bedstead or sarcophagus would thus be from thirteen to fourteen feet long.

Verse 14

These Geshurites held territory adjoining, if not included within, Bashan. They are not to be confounded with those mentioned in Joshua 13:2, who were neighbors of the Philistines 1 Samuel 17:8.

The exact position of Maachah like that of Geshur cannot be ascertained; but it was no doubt among the fastnesses which lay between Bashan and the kingdom of Damascus, and on the skirts of Mount Hermon.

Unto this day - This expression, like our “until now,” does not, as used in the Bible, necessarily imply that the time spoken of as elapsed is long. It may here denote the duration to the time then present of that which had been already some months accomplished.

Verse 16

The sense is that the Reubenites and Gadites were to possess the district from the Jabbok on the north to the Arnon on the south, including the middle part of the valley of the Arnon, and the territory (“coast” or “border”) thereto pertaining.

Verse 25

That goodly mountain - i. e., that mountainous district. The fiat districts of the East are generally scorched, destitute of water, and therefore sterile: the hilly ones, on the contrary, are of more tempered climate, and fertilized by the streams from the high grounds. Compare Deuteronomy 11:11.

The whole of this prayer of Moses is very characteristic. The longing to witness further manifestations of God‘s goodness and glory, and the reluctance to leave unfinished an undertaking which he had been permitted to commence, are striking traits in his character: compare Exodus 32:32 ff; Exodus 33:12, Exodus 33:18 ff; Numbers 14:12 ff.

Verse 26

The Lord was wroth with me for your sakes - Here, as in Deuteronomy 1:37; Deuteronomy 4:21; the sin of the people is stated to be the ground on which Moses‘ prayer is denied. In Deuteronomy 32:51; and in Numbers 27:14; the transgression of Moses and Aaron themselves is assigned as the cause of their punishment. The reason why one side of the transaction is put forward in this place, and the other elsewhere, is evident. Here Moses is addressing the people, and mentions the punishment of their leaders as a most impressive warning to them, whose principal fault it was. In Deuteronomy 32 and Numbers 27, God is addressing Moses, and visits on him, as is fitting, not the sin of the people hut his own.

Verse 29

Beth-peor, i. e., the house of Peor, no doubt derived its name from a temple of the Moabite god Peor which was there situated. It was no doubt near to Mount Peor Numbers 23:28, and also to the valley of the Jordan perhaps in the Wady Heshban.

ALBERT BARNES COMMENTARY CONTENTS

Deuteronomy Chapter 4

CHAPTER 4

Verse 1

The general entreaty contained in this chapter is pointed by special mention and enforcement of the fundamental principles of the whole covenant Deuteronomy 4:9-40, the spiritual nature of the Deity, His exclusive right to their allegiance, His abhorrence of idolatry in every form, His choice of them for His elect people. Compare further Moses‘ third and last address, Deuteronomy 2730.

Verses 9-11

A full stop should end Deuteronomy 4:9; and Deuteronomy 4:10 begin, At the time that thou stoodest, etc. Deuteronomy 4:11 then ye came near, etc. Moses, exhorting to heedful observance of the Law, strives to renew the impressions of that tremendous scene which attended its promulgation at Sinai.

Verse 12

Hero worship exhibited itself in the practice of setting up images of human form as household gods (Penates, compare Genesis 31:19; Genesis 35:2), or as local and civic divinities: a practice forbidden by Deuteronomy 4:16. Nature worship in its baser shapes is seen in the Egyptian idolatry of animals and animal figures, and is condemned in Deuteronomy 4:17-18: while its less ignoble flight, the worship of the sun, moon, and stars, is forbidden in Deuteronomy 4:19. The great legislator may be regarded as taking in the passage before us a complete and comprehensive survey of the various forms of idolatrous and corrupt worship practiced by the surrounding Oriental nations, and as particularly and successively forbidding them every one.

Verse 19

Divided - i. e., “whose light God has distributed to the nations for their use and benefit, and which therefore being creatures ministering to man‘s convenience must not be worshipped as man‘s lords.”

Verses 25-28

Compare with these verses Leviticus 26:33-40, and Deuteronomy 28:64 ff.

Verses 29-40

Unwilling, as it might seem, to close his discourse with words of terror, Moses makes a last appeal to them in these verses in a different strain.

Deuteronomy 4:34

Temptations - Compare Deuteronomy 7:18-19; Deuteronomy 29:2-3; not, “i. e.” the tribulations and persecutions undergone by the Israelites, out the plagues miraculously inflicted on the Egyptians.

Deuteronomy 4:37

He chose their seed after them - literally, “his seed after him.” Speaking of the love of God to their fathers in general, Moses has more especially in mind that one of them who was called “the Friend of God” James 2:23.

Brought thee out in his sight - literally, “by His face:” “i. e.” by the might of His personal presence. Compare Exodus 33:14; where God promises “My presence (literally ‹My face‘) shall go with thee.”

Verses 41-43

These verses are inserted between two distinct and complete discourses for the reason to which they themselves call attention (“Then Moses severed three cities,” etc.); i. e., the fact narrated took place historically after Moses spoke the one discourse and before he delivered the other. In thus severing the three cities of refuge Moses carried out a previous command of God (see the marginal references); and so followed up his exhortations to obedience by setting a punctual example of it, as far as opportunity was given him.

Deuteronomy 4:43

In the plain country - literally, “in the land of the Mishor.” The word means a level tract of land; but when used (Deuteronomy 3:10; Joshua 13:9, etc.) with the article, seems to be the proper name for the smooth downs of Moab, which reach from the Jordan eastward of Jericho far into the Desert of Arabia, and which form a striking contrast alike to the rugged country west of the river, and to the higher and remarkable districts belonging to Bashan northward.

Bezer is, with little certainty, identified with Bostra, or (1 Maccabees 5:36) Bosor. Golan gave the name of Gaulonitis to a district of some extent east of the sea of Galilee and north of the Hieromax; but the exact site of the city if uncertain.

Verses 44-49

These verses would be more properly assigned to the next chapter. They are intended to serve as the announcement and introduction of the address now to be commenced. Deuteronomy 4:44 gives a kind of general title to the whole of the weighty address, including in fact the central part and substance of the book, which now follows in 22 chapters, divided into two groups:

(a) Deuteronomy 4:46, the full fruition of which was to be consequent on their fulfillment of that covenant now again about to be rehearsed to them in its leading features.

Deuteronomy 4:48

Sion must not be confounded with Zion (compare Psalm 48:2.).

ALBERT BARNES COMMENTARY CONTENTS

Deuteronomy Chapter 5

CHAPTER 5

Verse 3

The “fathers” are, as in Deuteronomy 4:37, the patriarchs, Abraham, Isaac, and Jacob. With them God did indeed make a covenant, but not the particular covenant now in question. The responsibilites of this later covenant, made at Sinai by the nation as a nation, attached in their day and generation to those whom Moses was addressing.

Verses 6-21

Compare Mark 10:19 and Paul Ephesians 6:2-3 deal similarly with the same subject. Speaker and hearers recognized, however, a statutory and authoritative form of the laws in question, which, because it was familiar to both parties, needed not to be reproduced with verbal fidelity.

Deuteronomy 5:12-15

The exhortation to observe the Sabbath and allow time of rest to servants (compare Exodus 23:12) is pointed by reminding the people that they too were formerly servants themselves. The bondage in Egypt and the deliverance from it are not assigned as grounds for the institution of the Sabbath, which is of far older date (see Genesis 2:3), but rather as suggesting motives for the religious observance of that institution. The Exodus was an entrance into rest from the toils of the house of bondage, and is thought actually to have occurred on the Sabbath day or “rest” day.

Deuteronomy 5:16

The blessing of general well-being here annexed to the keeping of the fifth commandment, is no real addition to the promise, but only an amplification of its expression.

Deuteronomy 5:21

The “field” is added to the list of objects specifically forbidden in the parallel passage Exodus 20:17. The addition seems very natural in one who was speaking with the partition of Canaan among his hearers directly in view.

Verse 22

He added no more - i. e., He spoke no more with the great voice directly to the people, but addressed all other communications to them through Moses. This unique and sublime phenomenon, followed up by the inscription of the Ten Words on the two tables by the finger of God, marks not only the holiness of God‘s Law in general, but the special eminence and permanent obligation of the Ten Words themselves as compared with the rest of the Mosaic enactments. The giving of the two tables did not take place until Moses had been on the Mount 40 days and 40 nights, as appears from the fuller account of Deuteronomy 9:9-12.

Verses 23-33

These verses contain a much fuller narrative of the events briefly described in Exodus 20:18-21. Here it is important to call attention to the fact that it was on the entreaties of the people that Moses had taken on him to be the channel of communication between God and them. God approved Deuteronomy 5:28 the request of the people, because it showed a feeling of their own unworthiness to enter into direct communion with God. The terrors of Sinai had done their work; they had awakened the consciousness of sin.

ALBERT BARNES COMMENTARY CONTENTS

Deuteronomy Chapter 6

CHAPTER 6

Verse 1

Moses proceeds to set forth more particularly and to enforce the cardinal and essential doctrines of the Decalogue, the nature and attributes of God, and the fitting mode of honoring and worshipping Him. Two objects are indicated Deuteronomy 6:2-3, the glory of God and the welfare of man, as the grand aims that he has in view.

Verse 3

In the land - Better: According as the Lord the God of thy fathers promised thee a land flowing with milk and honey.

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Verse 4

These words form the beginning of what is termed the “Shema” (“Hear”) in the Jewish Services, and belong to the daily morning and evening office. They may be called “the creed of the Jews.”

This weighty text contains far more than a mere declaration of the unity of God as against polytheism; or of the sole authority of the revelation that He had made to Israel as against other pretended manifestations of His will and attributes. It asserts that the Lord God of Israel is absolutely God, and none other. He, and He alone, is Jehovah (Yahweh) the absolute, uncaused God; the One who had, by His election of them, made Himself known to Israel.

Verse 5

Since there is but One God, and that God is Israel‘s God, so Israel must love God unreservedly and entirely. The “heart” is mentioned as the seat of the understanding; the “soul” as the center of will and personality; the “might” as representing the outgoings and energies of all the vital powers.

The New Testament itself requires no more than this total self-surrender of man‘s being to his maker Matthew 22:37. The Gospel differs from the Law not so much in replacing an external and carnal service of God by an inward and spiritual one, as in supplying new motives and special assistances for the attainment of that divine love which was, from the first and all along, enjoined as “the first and great commandment.”

Verse 8-9

By adopting and regulating customary usages (e. g. Egyptian) Moses provides at once a check on superstition and a means of keeping the Divine Law in memory. On the “frontlets,” the “phylacteries” of the New Test. Matthew 23:5, see Exodus 13:16. On Deuteronomy 6:9; Deuteronomy 11:20 is based the Jewish usage of the mezuzah. This word denotes properly a door-post, as it is rendered here and in Exodus 12:7, Exodus 12:22; Exodus 21:6 etc. Among the Jews however, it is the name given to the square piece of parchment, inscribed with Deuteronomy 6:4-9; Deuteronomy 11:13-21, which is rolled up in a small cylinder of wood or metal, and affixed to the right-hand post of every door in a Jewish house. The pious Jew touches the mezuzah on each occasion of passing, or kisses his finger, and speaks Psalm 121:8 in the Hebrew language.

Verses 10-25

The Israelites were at the point of quitting a normal, life for a fixed and settled abode in the midst of other nations; they were exchanging a condition of comparative poverty for great and goodly cities, houses and vineyards. There was therefore before them a double danger;

(1) a God-forgetting worldliness, and

(2) a false tolerance of the idolatries practiced by those about to become their neighbors.

The former error Moses strives to guard against in the verses before us; the latter in Deuteronomy 7:1-11.

Deuteronomy 6:13

The command “to swear by His Name” is not inconsistent with the Lord‘s injunction Matthew 5:34, “Swear not at all.” Moses refers to legal swearing, our Lord to swearing in common conversation. It is not the purpose of Moses to encourage the practice of taking oaths, but to forbid that, when taken, they should be taken in any other name than that of Israel‘s God. The oath involves an invocation of Deity, and so a solemn recognition of Him whose Name is made use of in it. Hence, it comes especially within the scope of the commandment Moses is enforcing.

Deuteronomy 6:25

It shall be our righteousness - i. e., God will esteem us as righteous and deal with us accordingly. From the very beginning made Moses the whole righteousness of the Law to depend entirely on a right state of the heart, in one word, upon faith.

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Deuteronomy Chapter 7

CHAPTER 7

Verses 1-11

See Deuteronomy 6:10 note.

Deuteronomy 7:5

Their groves - Render, their idols of wood: the reference is to the wooden trunk used as a representation of Ashtaroth; see Deuteronomy 7:13 and Exodus 34:13 note.

Deuteronomy 7:7

The fewest of all people - God chose for Himself Israel, when as yet but a single family, or rather a single person, Abraham; though there were already numerous nations and powerful kingdoms in the earth. Increase Deuteronomy 1:10; Deuteronomy 10:22 had taken place because of the very blessing of God spoken of in Deuteronomy 7:8.

Deuteronomy 7:10

Repayeth them that hate him to their face - i. e., punishes His enemies in their own proper persons.

Verse 13

Flocks of thy sheep - Render it instead: “the ewes of thy sheep.” The phrase is unique to Deuteronomy. The Hebrew word for “ewes” is the plural form of Ashtoreth, the well-known name of the “goddess of the Zidonians” 1 Kings 11:5. This goddess, called by the Classical writers “Astarte,” and identified with “Venus,” represented the fruitfulness of nature.

Verse 15

There seems to be here not so much as a reference to the plagues inflicted miraculously by God on Egypt (compare Exodus 15:26), as to the terrible diseases with which, above other countries, Egypt was infested. Compare Deuteronomy 28:27, Deuteronomy 28:35. It is not without significance that Egypt, which represents in Scripture the world as contrasted with the Church, should thus above other lands lie under the power of disease and death.

Verse 25

The silver or gold that is on them - The silver and gold with which the statues of the gods were overlaid. Paul is probably alluding to this command in Romans 2:22; and his accusation of the Jew thus shows that the prohibition of the text was very necessary.

Lest thou be snared - As by the rich ephod made by Gideon: compare the marginal reference.

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Deuteronomy Chapter 8

CHAPTER 8

Verse 3

But by every word that proceedeth out of the mouth of the Lord - literally, “every outgoing of the mouth of the Lord.” Compare Deuteronomy 29:5-6. The term “word” is inserted by the King James Version after the Septuagint, which is followed by Matthew and Luke (see the marginal references). On the means of subsistence available to the people during the wandering, see Numbers 20:1 note. The lesson was taught, that it is not nature which nourishes man, but God the Creator by and through nature: and generally that God is not tied to the particular channels (“bread only,” i. e. the ordinary means of earthly sustenance) through which He is usually pleased to work.

Verse 4

They had clothes, it would seem, in abundance (compare Exodus 12:34-35) at the beginning of the 40 years; and during those years they had many sheep and oxen, and so must have had much material for clothing always at command. No doubt also they carried on a traffic in these, as in other commodities, with the Moabites and the nomadic tribes of the desert. Such ordinary supplies must not be shut out of consideration, even if they were on occasions supplemented by extraordinary providences of God, as was undoubtedly the case with their food.

Verses 7-9

See Exodus 3:8 note, and the contrast expressed in Deuteronomy 11:10-11, between Palestine and Egypt.

The physical characteristics and advantages of a country like Palestine must have been quite strange to Israel at the time Moses was speaking: compare Deuteronomy 3:25 note. To have praised the fertility and excellence of the promised land at an earlier period would have increased the murmurings and impatience of the people at being detained in the wilderness: whereas now it encouraged them to encounter with more cheerfulness the opposition that they would meet from the inhabitants of Canaan.

Deuteronomy 8:8

Vines - The abundance of wine in Syria and Palestine is dwelt upon in the Egyptian records of the campaigns of Thotmosis III. Only a little wine is produced in Egypt itself. The production of wine has in later times gradually ceased in Palestine (circa 1880‘s).

Deuteronomy 8:9

For brass read copper (Genesis 4:22 note); and compare the description of mining operations in Job 28:1-11. Mining does not seem to have been extensively carried on by the Jews, though it certainly was by the Canaanite peoples displaced by them. Traces of iron and copper works have been discovered by modern travelers in Lebanon and many parts of the country; e. g., the district of Argob (see Deuteronomy 3:4 notes) contains iron-stone in abundance.

Verse 15

Render: “Who brought thee through that great and terrible wilderness, the fiery serpent and the scorpion, and the dry land where are no waters.” On the fiery serpents see Numbers 21:6 note.

Verse 16

To do thee good at thy latter end - This is presented as the result of God‘s dealings.

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Deuteronomy Chapter 9

CHAPTER 9

Verse 1

The lesson of this chapter is exactly that of Ephesians 2:8, “By grace are ye saved through faith; and that not of yourselves; it is the gift of God: not of works, lest any man should boast.”

In referring to their various rebellions, Moses here, as elsewhere, has regard not so much for the order of time as to that of subject. (Compare Deuteronomy 1:9-15 note.) Such reasons as convenience and fitness to his argument sufficiently explain the variations observable when the statements of this chapter are minutely compared with those of Exodus 3234. In these variations we have simply such treatment of facts as is usual and warrantable between parties personally acquainted with the matters.

Verse 3

So shalt thou drive them out, and destroy them quickly - This is not inconsistent with Deuteronomy 7:22, in which instant annihilation is not to be expected for the reasons assigned. Here Moses urges the people to trust in God‘s covenanted aid; since He would then make no delay in so destroying the nations attacked by them as to put them into enjoyment of the promises, and in doing so as fast as was for the well-being of Israel itself.

Verse 8

Also in Horeb - Rather, “even in Horeb.” The time and circumstances made the apostasy at Horeb particularly inexcusable.

Verse 18

I fell down before the Lord, as at the first - Moses interceded for the people before he came down from the mountain the first time Exodus 32:11-13. This intercession is only briefly alluded to in this verse. Afterward he spent another 40 days on the mountain in fasting and prayer to obtain a complete restitution of the covenant Exodus 34:28. It is this second forty days, and the intercession of Moses made therein (compare Exodus 34:9), that is more particularly brought forward here and in Deuteronomy 9:25-29.

Verse 20

Israel could not even boast that its heads and representatives continued, faithful. Aaron had been already designated for the high priestly functions; but he fell away with the rest of the people. It was due therefore solely to the grace of God and the intercession of Moses that Aaron himself and his promised priesthood with him were not cut off; just as at a later time, when Aaron had actually to die for a new sin Israel owed it still to the same causes that Eleazar was substituted and the High Priesthood perpetuated (compare Deuteronomy 10:6; Numbers 20:24-26).

Verse 22

See the marginal reference. Taberah was the name of a spot in or near the station of Kibroth-hattaavah, and accordingly is not named in the list of encampments given in Numbers 33:16. The separate mention of the two is, however, appropriate here, for each place and each name was a memorial of an act of rebellion. The instances in this and the next verse are not given in order of occurrence. The speaker for his own purposes advances from the slighter to the more heinous proofs of guilt.

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