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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Deuteronomy 2:8–23. His three-level outline is real structure in the source text, so it is rendered as structure.
It is observable here that Moses, speaking of the Edomites (Deu 2:8), calls them, "our brethren, the children of Esau." Though they had been unkind to Israel, in refusing them a peaceable passage through their country, yet he calls them brethren. For, though our relations fail in their duty to us, we must retain a sense of the relation, and not be wanting in our duty to them, as there is occasion. Now in these verses we have,
I.The account which Moses gives of the origin of the nations of which he had here occasion to speak, the Moabites, Edomites, and Ammonites.
We know very well, from other parts of his history, whose posterity they were; but here he tells us how they came to those countries in which Israel found them; they were not the aborigines, or first planters. But,
1.The Moabites dwelt in a country which had belonged to a numerous race of giants, called Emim (that is, terrible ones), as tall as the Anakim, and perhaps more fierce, Deu 2:10, Deu 2:11.
2.The Edomites in like manner dispossessed the Horim from Mount Seir, and took their country (Deu 2:12. and again Deu 2:22), of which we read, Gen 36:20.
3.The Ammonites likewise got possession of a country that had formerly been inhabited by giants, called Zamzummim, crafty men, or wicked men (Deu 2:20, Deu 2:21), probably the same that are called Zuzim, Gen 14:5. He illustrates these remarks by an instance older than any of these; the Caphtorim (who were akin to the Philistines, Gen 10:14) drove the Avim out of their country, and took possession of it, Deu 2:23. The learned bishop Patrick supposes these Avites, being expelled hence, to have settled in Assyria, and to be the same people we read of under that name, Kg2 17:31. Now these revolutions are recorded,
(1.)To show how soon the world was peopled after the flood, so well peopled that, when a family grew numerous, they could not find a place to settle in, at least in that part of the world, but they must drive out those that were already settled.
(2.)To show that the race is not to the swift, nor the battle to the strong. Giants were expelled by those of ordinary stature; for probably these giants, like those before the flood (Gen 6:4), were notorious for impiety and oppression, which brought the judgments of God upon them, against which their great strength would be on defence.
(3.)To show what uncertain things worldly possessions are, and how often they change their owners; it was so of old, and ever will be so. Families decline, and from them estates are transferred to families that increase; so little constancy or continuance is there in these things.
(4.)To encourage the children of Israel, who were now going to take possession of Canaan, against the difficulties they would meet with, and to show the unbelief of those that were afraid of the sons of Anak, to whom the giants, here said to be conquered, are compared, Deu 2:11, Deu 2:21. If the providence of God had done this for the Moabites and Ammonites, much more would his promise do it for Israel his peculiar people.
II.The advances which Israel made towards Canaan.
They passed by the way of the wilderness of Moab (Deu 2:8), and then went over the brook or vale of Zered (Deu 2:13), and there Moses takes notice of the fulfilling of the word which God had spoken concerning them, that none of those that were numbered at Mount Sinai should see the land that God had promised, Num 14:23. According to that sentence, now that they began to set their faces towards Canaan, and to have it in their eye, notice is taken of their being all destroyed and consumed, and not a man of them left, Deu 2:14. Common providence, we may observe, in about thirty-eight years, ordinarily raises a new generation, so that in that time few remain of the old one; but here it was entirely new, and none at all remained but Caleb and Joshua: for indeed the hand of the Lord was against them, v. 15. Those cannot but waste, until they were consumed, who have the hand of God against them. Observe, Israel is not called to engage with the Canaanites till all the men of war, the veteran regiments, that had been used to hardship, and had learned the art of war from the Egyptians, were consumed and dead from among the people (v. 16), that the conquest of Canaan, being effected by a host of new-raised men, trained up in a wilderness, the excellency of the power might the more plainly appear to be of God and not of men.
III.The caution given them not to meddle with the Moabites or Ammonites, whom they must not disseize, nor so much as disturb in their possessions: Distress them not, nor contend with them, v. 9. Though the Moabites aimed to ruin Israel (Num 22:6), yet Israel must not aim to ruin them. If others design us a mischief, this will not justify us in designing them a mischief. But why must not the Moabites and Ammonites be meddled with? 1. Because they were the children of Lot (v. 9, 19), righteous Lot, who kept his integrity in Sodom. Note, Children often fare the better in this world for the piety of their ancestors: the seed of the upright, though they degenerate, yet are blessed with temporal good things. 2. Because the land they were possessed of was what God had given them, and he did not design it for Israel. Even wicked men have a right to their worldly possessions, and must not be wronged. The tares are allowed their place in the field, and must not be rooted out until the harvest. God gives and preserves outward blessings to wicked men, to show that these are not the best things, but he has better in store for his own children.
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Summary
Deuteronomy 2:14 serves as a profound chronological and theological marker in Israel's wilderness journey, precisely stating that thirty-eight years elapsed from their rebellion at Kadesh-barnea until they crossed the Brook Zered. This period culminated in the complete perishing of the entire generation of adult males who had refused to trust God and enter the Promised Land, thereby fulfilling the LORD's solemn oath against their unbelief. The verse underscores God's unwavering faithfulness to His word, demonstrating both His righteous judgment and His meticulous preparation of a new generation for their divinely promised inheritance.
Context
Literary Context
Deuteronomy 2:14 is strategically placed within Moses' second major address to the new generation of Israelites, delivered on the plains of Moab as they prepare to enter Canaan. This discourse, spanning chapters 1-4, functions as a historical review, recalling God's past dealings with Israel to impress upon them the importance of obedience to the covenant. Specifically, chapter 2 meticulously recounts the latter part of their wilderness wanderings, detailing the circuitous routes taken around the nations of Edom, Moab, and Ammon, with whom Israel was forbidden to contend. Verse 14 acts as a climactic summary, marking the definitive end of the punitive period of wandering and judgment that began at Kadesh-barnea. It provides a crucial transition, bridging the era of divine discipline with the imminent period of conquest and settlement, setting the stage for the narrative of Israel's first victories against Sihon and Og.
Historical & Cultural Context
The historical foundation for Deuteronomy 2:14 lies in the pivotal and tragic events at Kadesh-barnea, recorded in Numbers 13-14. Following the disheartening report of ten of the twelve spies, the Israelites succumbed to fear and unbelief, refusing to enter the Promised Land despite God's explicit command and assurance of victory. In response to this profound act of rebellion, the LORD swore an oath that no one aged twenty years or older from that rebellious generation, except for Caleb and Joshua, would enter the land, decreeing a forty-year period of wandering until their bodies perished in the wilderness (Numbers 14:29). Deuteronomy 2:14 specifically highlights the completion of the 38 years of this punitive wandering (the initial two years having elapsed between the Exodus and Kadesh-barnea), during which the condemned generation died off. The "brook Zered" (identified as Wadi al-Hasa today) served as a significant geographical landmark, signifying the final boundary crossed before entering the Transjordanian territories and the cessation of the wilderness wandering proper. Culturally, an oath sworn by the LORD was considered absolutely inviolable and binding, underscoring the divine certainty and meticulous fulfillment of this judgment.
Key Themes
Deuteronomy 2:14 powerfully encapsulates several core themes central to Deuteronomy and the broader Pentateuch. Foremost among these is Divine Judgment and Faithfulness. The verse vividly demonstrates that God's word, whether a promise of blessing or a decree of judgment, is unfailingly executed. The perishing of the "men of war" is a stark manifestation of God's righteous wrath against sin, particularly unbelief and rebellion, while simultaneously affirming His unwavering faithfulness to His covenant by clearing the way for a new generation to inherit the land promised to Abraham (Deuteronomy 1:8). Second, it underscores the severe Consequences of Unbelief and Disobedience. The 38 years of wandering and the death of an entire generation serve as a solemn warning that actions have profound, often long-term, consequences, and that God's patience has limits. This theme is foundational to the Deuteronomic theology of blessings for obedience and curses for disobedience. Finally, the verse signals Transition and New Beginnings. The crossing of the Brook Zered and the complete removal of the old generation mark a pivotal turning point, both literally and symbolically, preparing Israel for a fresh start under new leadership and a renewed covenant, poised to fulfill their destiny in the Promised Land.
Exposition and Analysis
Key Word Analysis
This term (H1755) refers to a revolution of time, an age, or a specific cohort of people. In this context, it denotes the entire adult population (specifically, the "men of war") who were of age at the time of the rebellion at Kadesh-barnea. Their collective perishing signifies the complete removal of that specific "age" or "generation" from the community, ensuring that the new covenant would be established with a people unburdened by the direct guilt of that great act of unbelief.
The verb (H8552) conveys the idea of completion, consumption, or being brought to an end. It implies a thorough and exhaustive process. The KJV's "wasted out" accurately captures the sense of a gradual yet certain eradication, emphasizing that the divine decree was meticulously fulfilled until not a single individual from the condemned generation remained among the host. This was not a sudden catastrophe but a prolonged, divinely orchestrated process of attrition.
This verb (H7650) signifies "to swear" or "to take an oath," emphasizing the solemnity, binding nature, and irrevocability of God's declaration. When the LORD swears, His word is absolutely certain and will be executed without fail. This highlights the divine authority behind the judgment and underscores God's unwavering commitment to His pronouncements, whether they involve promises of blessing or decrees of discipline.
Verse Breakdown
"And the space in which we came from Kadeshbarnea, until we were come over the brook Zered, [was] thirty and eight years"
This clause precisely defines the duration and geographical parameters of the punitive wandering. Kadesh-barnea marks the beginning of the 38-year period of divine judgment, where the initial act of rebellion occurred. The "brook Zered" serves as a significant geographical boundary, signifying the end of the wilderness journey proper and the entry into the territory east of the Jordan. The specification of "thirty and eight years" meticulously accounts for the time after the Kadesh-barnea incident, complementing the overall forty-year decree from the Exodus.
"until all the generation of the men of war were wasted out from among the host"
This phrase articulates the explicit purpose and outcome of the 38-year period: the complete eradication of the rebellious generation. "The host" refers to the entire Israelite community, emphasizing that this purging took place within the very midst of the nation. The gradual "wasting out" underscores the thoroughness of God's judgment, ensuring that only a new generation, unburdened by the sin of their fathers, would enter the Promised Land. This was a necessary and purifying process for the nation's future spiritual and physical well-being.
"as the LORD sware unto them"
This concluding phrase firmly grounds the entire event in divine authority and faithfulness. It directly references God's solemn oath recorded in Numbers 14:28-35, confirming that the perishing of the generation was not a random misfortune or a natural consequence of hardship, but the precise, deliberate, and certain fulfillment of God's spoken word. It powerfully underscores God's sovereignty over history and His unwavering commitment to His pronouncements.
Literary Devices
Deuteronomy 2:14 employs several potent literary devices to convey its profound message. The most prominent is Foreshadowing, as the severe consequences of the Kadesh-barnea rebellion (detailed earlier in the Pentateuch) are now definitively fulfilled, serving as a stark warning to the new generation. The Symbolism of the "brook Zered" is significant; it functions as a liminal boundary, marking the transition from a period of judgment and wandering to one of renewed purpose and imminent inheritance. The perishing of the "men of war" itself is a powerful Symbol of the consequences of unbelief and the necessity of a spiritual cleansing before entering God's promises. The verse also utilizes Emphasis through its precise chronological statement ("thirty and eight years") and the direct reference to God's oath, reinforcing the certainty and divine origin of the events. The entire narrative of the wilderness wandering, culminating in this verse, functions as a Didactic Narrative, designed to instruct the new generation on the critical importance of obedience and faith.
Theological and Thematic Connections
Deuteronomy 2:14 is a profound theological statement on the nature of God and His unwavering dealings with humanity. It powerfully demonstrates God's absolute justice and His unfailing faithfulness to His word, whether in blessing or in judgment. The perishing of the rebellious generation underscores the gravity of unbelief and disobedience, revealing that while God is merciful and patient, there are indeed severe and certain consequences for persistent rebellion against His commands. This divine discipline, however, is not merely punitive; it is also redemptive, clearing the way for a new, purified generation to inherit the promises. It highlights the necessity of a spiritual transition—the old must pass away for the new to emerge and truly embrace God's covenant. This narrative serves as a timeless warning against spiritual apathy and a call to vigilant faith, emphasizing that access to God's promises is predicated on trust and obedience, not mere physical proximity or lineage. The historical account becomes a spiritual lesson for all generations.
Reflection and Application
Deuteronomy 2:14 offers timeless lessons for believers today, serving as both a sober warning and a profound source of hope. It reminds us that while God is infinitely patient and merciful, He is also just and utterly faithful to His word. There are real, often long-term, consequences for persistent unbelief and rebellion against His revealed will. The perishing of the old generation is a stark illustration that spiritual progress often requires a decisive breaking from old mindsets, habits, and patterns of disobedience that hinder our entry into God's promised blessings. We are called to learn from their tragic mistakes, cultivating a heart of immediate and unwavering faith and obedience to God's commands, even when circumstances seem daunting or the path ahead appears challenging. This verse also offers immense hope, demonstrating that even after periods of divine discipline, God always provides a way for a new beginning, for a fresh start, and for the ultimate fulfillment of His purposes for His people. It challenges us to examine our own lives: Are we living in active faith, or are we allowing unbelief to keep us wandering in a spiritual wilderness, preventing us from entering into the fullness of God's promised rest and inheritance?
Questions for Reflection
FAQ
Why "thirty and eight years" and not forty, as often stated for the wilderness wandering?
The "thirty and eight years" specified in Deuteronomy 2:14 refers to the precise period of wandering after the rebellion at Kadesh-barnea until the crossing of the Brook Zered. The full forty-year period of wandering began from the Exodus from Egypt. The first two years of the forty were spent journeying from Egypt to Mount Sinai, where the Law was given, and then to Kadesh-barnea (Numbers 10:11). Thus, the 38 years account for the punitive period specifically decreed for the perishing of the rebellious generation, making up the majority of the overall forty-year judgment. This precision highlights the exact and meticulous fulfillment of God's decree.
Who were the "men of war" and why were they singled out for this judgment?
The "men of war" refers to the adult Israelite males, specifically those aged twenty years and older, who were counted in the census taken at Sinai and were considered capable of military service (Numbers 1:3). This group was singled out because they were the ones who had personally witnessed God's mighty acts of deliverance from Egypt, received His Law at Sinai, yet still chose to disbelieve and rebel against Him at Kadesh-barnea when commanded to enter the Promised Land. Their refusal to trust God and obey His direct command was a collective act of profound unbelief, and thus they bore the brunt of God's judgment, as explicitly stated in Numbers 14:29).
Christ-Centered Fulfillment
Deuteronomy 2:14, though deeply rooted in Israel's historical journey, finds profound Christ-centered fulfillment in the New Testament. The perishing of the generation of unbelief in the wilderness serves as a powerful type, illustrating the dire consequences of sin and rebellion against God, a consequence that ultimately points to humanity's desperate need for divine intervention. While the old covenant brought a law that condemned and exposed sin, leading to death for the disobedient, Christ, as the ultimate Lamb of God who takes away the sin of the world, bore the full weight of that judgment on the cross. He became a curse for us, thereby redeeming us from the curse of the law (Galatians 3:13). The "new generation" that entered the earthly Promised Land foreshadows the new covenant in Christ, where believers, through faith, are made new creations (2 Corinthians 5:17) and are led by Jesus, our true Joshua (whose name is the Greek equivalent of Joshua), into the ultimate spiritual rest and inheritance. Unlike the temporary earthly land, our inheritance is eternal life and communion with God, accessed not through works of the law, but through the grace and truth that came through Jesus Christ. The wilderness wandering, a period of discipline and purification, ultimately points to the greater salvation and eternal rest offered in Christ, who perfectly fulfilled all righteousness and opened the way to the true Promised Land of God's presence (Hebrews 4:1-11).