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Commentary on Deuteronomy 2 verses 8–23
8 ¶ And when we passed by from our brethren the children of Esau, which dwelt in Seir, through the way of the plain from Elath, and from Eziongaber, we turned and passed by the way of the wilderness of Moab.
9 And the LORD said unto me, Distress not the Moabites, neither contend with them in battle: for I will not give thee of their land for a possession; because I have given Ar unto the children of Lot for a possession.
10 The Emims dwelt therein in times past, a people great, and many, and tall, as the Anakims;
11 Which also were accounted giants, as the Anakims; but the Moabites call them Emims.
12 The Horims also dwelt in Seir beforetime; but the children of Esau succeeded them, when they had destroyed them from before them, and dwelt in their stead; as Israel did unto the land of his possession, which the LORD gave unto them.
13 Now rise up, said I, and get you over the brook Zered. And we went over the brook Zered.
14 And the space in which we came from Kadeshbarnea, until we were come over the brook Zered, was thirty and eight years; until all the generation of the men of war were wasted out from among the host, as the LORD sware unto them.
15 For indeed the hand of the LORD was against them, to destroy them from among the host, until they were consumed.
16 So it came to pass, when all the men of war were consumed and dead from among the people,
17 That the LORD spake unto me, saying,
18 Thou art to pass over through Ar, the coast of Moab, this day:
19 And when thou comest nigh over against the children of Ammon, distress them not, nor meddle with them: for I will not give thee of the land of the children of Ammon any possession; because I have given it unto the children of Lot for a possession.
20 (That also was accounted a land of giants: giants dwelt therein in old time; and the Ammonites call them Zamzummims;
21 A people great, and many, and tall, as the Anakims; but the LORD destroyed them before them; and they succeeded them, and dwelt in their stead:
22 As he did to the children of Esau, which dwelt in Seir, when he destroyed the Horims from before them; and they succeeded them, and dwelt in their stead even unto this day:
23 And the Avims which dwelt in Hazerim, even unto Azzah, the Caphtorims, which came forth out of Caphtor, destroyed them, and dwelt in their stead.)
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.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 8–23. Public domain.
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Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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SUMMARY
Deuteronomy 2:17 serves as a concise but profoundly significant transitional statement within Moses' valedictory address to the Israelites, marking a pivotal moment of divine intervention and renewed instruction. It emphatically declares that the subsequent narrative and directives concerning Israel's interaction with the nations of Edom and Moab are not human counsel but direct, authoritative revelation from Yahweh Himself, underscoring the divine origin and binding nature of the commands that follow.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Deuteronomy 2:17 primarily employs Direct Discourse, where the narrative voice (Moses) explicitly introduces the words of God as a direct quotation ("the LORD spake unto me, saying,"). This device immediately establishes the divine authority and veracity of the subsequent commands and narrative. It functions as a Framing Device within Moses' larger farewell address, signaling a shift from historical recounting to specific divine directives. The verse also utilizes Authoritative Declaration, as Moses, the divinely appointed leader, unequivocally states the source of his instructions, thereby lending indisputable weight and legitimacy to what he is about to convey to the new generation of Israelites. This declaration serves to underscore the covenantal nature of their relationship with Yahweh and the imperative of obedience to His revealed will.
THEOLOGICAL AND THEMATIC CONNECTIONS
Deuteronomy 2:17, though brief, is profoundly significant because it grounds all of Moses' subsequent instructions in divine authority. It reminds the reader that the foundation of Israel's faith, their law, and their understanding of God's will comes from His direct, personal revelation. This verse underscores the active and communicative nature of God, who is not silent but intimately involved in the affairs of His people, guiding their steps and providing specific instructions for their journey through life and history. For the Israelites, this meant their entire national identity and future were predicated on heeding the voice of Yahweh. The principle of divine revelation as the basis for human conduct and national identity is a recurring theme throughout Scripture, emphasizing that true wisdom and guidance originate from God, who sovereignly directs the course of history and the lives of His covenant people.
REFLECTION AND APPLICATION
Deuteronomy 2:17 serves as a powerful reminder that the bedrock of our faith and the source of true guidance is God's revealed Word. Just as God spoke directly to Moses, providing clear and authoritative instructions for Israel's journey, so too has He provided us with His inspired Scriptures, which are "profitable for doctrine, for reproof, for correction, for instruction in righteousness" (2 Timothy 3:16). This verse calls us to a posture of humility and attentiveness, recognizing that God's voice, though not always audible in the same way it was to Moses, is nonetheless accessible and authoritative through the Bible. It challenges us to actively seek and diligently heed God's instructions, knowing that His commands are not arbitrary but are for our good, our flourishing, and His glory. In a world filled with competing voices and confusing paths, the divine origin of God's Word offers an unwavering compass, ensuring that our steps are ordered by His wisdom and our lives aligned with His perfect will.
Questions for Reflection
FAQ
Why is such a short verse like Deuteronomy 2:17 considered significant?
Answer: Despite its brevity, Deuteronomy 2:17 is profoundly significant because it acts as a critical pivot point and an authoritative declaration. It explicitly states that the instructions and narrative that immediately follow are not Moses' own ideas or historical recollections, but direct, verbal communication from "the LORD" (Yahweh) Himself. This establishes the divine authority and binding nature of all subsequent commands and explanations regarding Israel's interactions with Edom and Moab. It underscores the theme of divine revelation as the foundation for Israel's laws and actions, reminding the new generation that their entire existence as a covenant people is predicated on God's active guidance and revealed will, as seen throughout the Pentateuch, for instance, in the giving of the Law at Mount Sinai and the detailed covenant stipulations in Deuteronomy 5.
CHRIST-CENTERED FULFILLMENT
Deuteronomy 2:17, with its emphasis on God's direct speech to Moses, foreshadows the ultimate and most complete revelation of God in the person of Jesus Christ. While God "spake unto" Moses and the prophets in various ways throughout the Old Testament, Hebrews 1:1-2 declares that "in these last days he has spoken to us by his Son." Jesus is the living Word of God (John 1:1), the perfect embodiment of divine communication, through whom God's character, will, and redemptive plan are fully revealed. The specific instructions given to Moses in Deuteronomy 2:17 were for the temporal guidance of Israel in their journey to the Promised Land, but Christ's words and life provide eternal guidance for all humanity, leading to salvation and abundant life (John 14:6). Just as Israel was to heed Moses' divinely-inspired words, so too are believers called to listen to and obey the voice of Christ, the Good Shepherd (John 10:27), who perfectly mediates God's truth and grace to us, fulfilling the promise of a prophet like Moses (Deuteronomy 18:18) and ushering in a new covenant based on His perfect sacrifice (Hebrews 8:6).