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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 2:18 marks a pivotal divine directive in Israel's wilderness journey, signaling the conclusive end of the 38-year period of judgment and wandering and the immediate commencement of their final approach to the Promised Land. It is a direct command from Yahweh to Moses, instructing the Israelites to proceed through the border region of Moab, specifically near the city of Ar, on that very day. This imperative underscores God's precise timing, sovereign guidance, and the transition of a new generation from a past of discipline to a future of promised inheritance, all while meticulously respecting the divinely established boundaries of neighboring nations.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Deuteronomy 2:18 employs several significant literary devices to convey its profound message. The most prominent is Direct Divine Command, where God speaks directly to Moses, conveying an authoritative and non-negotiable instruction. This device underscores God's absolute sovereignty and His active, moment-by-moment involvement in guiding Israel's journey. The specific geographical references, "Ar" and "the coast of Moab," function as precise Topographical Markers, grounding the divine command in a tangible, real-world setting and emphasizing the meticulous precision of God's guidance for His people. The phrase "this day" serves as a powerful Temporal Marker, highlighting the immediacy and critical timing of this transition, imbuing the command with a profound sense of urgency and marking a pivotal moment in the narrative arc of the wilderness journey. This temporal marker also subtly functions as a form of Foreshadowing, hinting at the imminent entry into the Promised Land and the dawn of a new era for the nation of Israel.
THEOLOGICAL AND THEMATIC CONNECTIONS
Deuteronomy 2:18 profoundly illustrates God's meticulous providence and His unwavering commitment to His covenant promises, even through extended periods of judgment and discipline. It reveals a God who not only justly punishes disobedience but also faithfully guides His people through crucial transitions, demonstrating His respect for the sovereignty He has granted to other nations. The command to "pass over through Ar" signifies a divinely orchestrated new beginning, where the failures and consequences of the past generation are definitively left behind, and a new generation is poised to inherit the promises. This pivotal transition underscores the enduring theological themes of divine timing, the imperative of obedience, and the unshakeable faithfulness of God to bring His redemptive plans to fruition, even if it necessitates a long, circuitous route through the wilderness.
REFLECTION AND APPLICATION
Deuteronomy 2:18 serves as a powerful and timeless reminder that our spiritual journeys are profoundly marked by divine timing and specific, often precise, instructions from God. Just as Israel was commanded to move forward from a long period of wandering and judgment, believers today are called to cultivate a discerning spirit to recognize God's precise timing for transitions in their own lives. This verse profoundly encourages us to release the burdens, failures, and lingering consequences of the past, trusting implicitly that God, in His sovereign wisdom and perfect love, orchestrates new beginnings and directs our paths with unparalleled precision. It challenges us to cultivate a spirit of prompt and unwavering obedience, recognizing that our progress in faith and our ability to step fully into God's promises are often contingent upon our willingness to follow His directives, even when the path leads through unfamiliar, seemingly challenging, or circuitous territories. Furthermore, it reminds us of the profound importance of respecting boundaries, both those God sets for us in our personal lives and those He sets for others in the broader human landscape, thereby fostering peace, preventing unnecessary conflict, and honoring His universal sovereignty over all creation.
Questions for Reflection
FAQ
What is the significance of "this day" in Deuteronomy 2:18?
Answer: The phrase "this day" (Hebrew: hayyôm hazzeh) is highly significant because it emphasizes the immediate and divinely appointed timing of the command. It marks a critical and decisive turning point in Israel's history, signaling the definitive end of the 38-year period of wilderness wandering and judgment (as detailed in Deuteronomy 2:14-15) and the commencement of their final, purposeful approach to the Promised Land. It conveys a profound sense of urgency and divine decree, indicating that the precise time for this monumental action, as ordained by God, has unequivocally arrived. This immediacy underscores God's active involvement and meticulous orchestration of His people's journey, demanding prompt and unwavering obedience from them.
Why were the Israelites commanded to pass through Moab but not to distress them?
Answer: The command to pass "through Ar, the coast of Moab" while explicitly being told not to distress them (as stated earlier in Deuteronomy 2:9) highlights God's universal sovereignty and His profound respect for the established boundaries and inheritances of other nations. God had given Moab, as descendants of Lot, their land as an inheritance, just as He had given Edom to Esau's descendants. This demonstrates that God's unique covenant with Israel and their divine mandate to possess Canaan did not negate His sovereign rule over all peoples and territories. It served as a crucial test of Israel's obedience and a powerful demonstration that their conquest of Canaan was not a general land grab but a specific, divinely sanctioned inheritance, distinctly separate from the lands God had already allotted to others. This divine directive also served to prevent unnecessary conflict and to maintain a degree of peace with neighboring peoples, even if temporary, underscoring God's broader plan for order among nations.
CHRIST-CENTERED FULFILLMENT
Deuteronomy 2:18, with its profound emphasis on divine timing, a pivotal transition, and moving from a past marked by judgment into a promised future, finds its ultimate and most glorious Christ-centered fulfillment in the New Covenant. Just as ancient Israel was called to "pass over" into a new phase of their journey under God's precise and direct guidance, believers in Christ are called to a far more profound "passage" – a spiritual transition from the domain of darkness into the glorious kingdom of light (Colossians 1:13). The 38 years of wilderness wandering, a direct consequence of disobedience and unbelief, powerfully prefigures humanity's universal spiritual wandering and estrangement from God due to sin. Christ, the ultimate Lamb of God, who takes away the sin of the world!, became the perfect fulfillment of the Law's demands and the definitive end of the Old Covenant's limitations, thereby enabling a new and living "passage" for all humanity. His sacrificial death and glorious resurrection mark the decisive "this day" for all who place their faith in Him, ushering in a new era of grace, forgiveness, and a spiritual inheritance that is imperishable and undefiled (Ephesians 1:11). Through Christ, we are no longer bound by the "wilderness" of sin and condemnation but are sovereignly led by the Holy Spirit into the spiritual "Promised Land" of intimate fellowship with God and eternal life, a journey eternally marked by divine guidance and the promise of a glorious future (Romans 8:1-4). The obedience commanded in Deuteronomy finds its ultimate and perfect expression in Christ's flawless obedience, which alone secures our new beginning and our eternal inheritance (Philippians 2:8).