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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 2:20 is a parenthetical interjection within Moses' historical review, providing crucial background about the land God allocated to the Ammonites, descendants of Lot. This verse reveals that the territory was once inhabited by a formidable, ancient people known as "giants," whom the Ammonites specifically called Zamzummims. It serves as a profound theological statement, subtly reinforcing God's absolute sovereignty over nations and their territories, demonstrating His power to dispossess even the most imposing inhabitants to fulfill His divine purposes for various peoples, including His chosen nation, Israel.
Context
Literary Context
Deuteronomy 2 forms a vital part of Moses' farewell addresses to the Israelites, delivered on the plains of Moab as they stood poised to enter the Promised Land. Within this chapter, Moses meticulously recounts Israel's forty-year wilderness journey, emphasizing God's unwavering guidance and provision. Verses 1-23 specifically detail Israel's divinely orchestrated interactions with the nations of Edom, Moab, and Ammon. A key directive from God was that Israel was not to provoke or take land from these nations, as He had already sovereignly allotted them their respective territories, as seen with Edom in Deuteronomy 2:5 and Moab in Deuteronomy 2:9. Verses 10-12 and 20-23 function as significant historical footnotes, explaining that these lands were previously occupied by powerful, pre-Israelite peoples whom God dispossessed to make way for the descendants of Esau and Lot. Deuteronomy 2:20, in particular, clarifies the ancient inhabitants of the Ammonite territory, emphasizing God's active hand in shaping the geopolitical landscape long before Israel's own conquest.
Historical & Cultural Context
The ancient Near East was characterized by a worldview where deities were believed to grant land and victory to their favored peoples. This verse, along with others in Deuteronomy 2, firmly places Yahweh in this role, but on a cosmic scale, demonstrating His unique sovereignty over all nations. The mention of "giants" (often identified with the Rephaim, Anakim, or other powerful, ancient groups) speaks to a common motif in biblical and ANE literature, where certain lands were inhabited by formidable, often feared, pre-Flood or early post-Flood populations. These "giants" represented significant obstacles, and their dispossession underscored the power of the conquering deity or people. For the Israelites, understanding that God had dispossessed such formidable foes for the Ammonites would have provided immense encouragement as they prepared to face similar inhabitants in Canaan, such as the Anakim, as described in the report of the spies in Numbers 13:33.
Key Themes
Deuteronomy 2:20 profoundly contributes to several key themes within the book of Deuteronomy and the broader Pentateuch. Firstly, it underscores Divine Sovereignty, illustrating God's absolute authority over the allocation of land and the rise and fall of nations. Just as He would dispossess the Canaanites for Israel, He had previously removed powerful "giants" for the Edomites, Moabites, and Ammonites, as highlighted in Deuteronomy 2:21. Secondly, it highlights the Reliability of God's Historical Record, affirming the Bible's meticulous attention to detail regarding ancient inhabitants and their territories. This parenthetical note provides a glimpse into the complex ethnography of the Transjordan region, showcasing the Bible's historical precision. Thirdly, the recurring motif of "Giants" in the Bible serves as a powerful symbol of formidable, seemingly insurmountable obstacles that God, in His power, consistently overcomes for His people, thereby building Israel's faith for their impending conquest of Canaan, a land also inhabited by such formidable peoples.
Exposition and Analysis
Key Word Analysis
While the KJV translates "giants," the underlying Hebrew term here, râphâʼ (Rephaim), is a general designation for ancient, powerful, and often tall peoples who inhabited various parts of Canaan and Transjordan before the Israelite conquest. They are mentioned in early biblical history (e.g., Genesis 14:5), and their remnant included figures like Og, king of Bashan (Deuteronomy 3:11). The term signifies not just large stature but also a formidable, ancient lineage, often associated with a pre-Israelite, perhaps even mythical, past, emphasizing their strength and the divine power required to dispossess them.
This unique term is an Ammonite designation for the Rephaim who formerly inhabited their land. Its etymology is debated but is often considered onomatopoeic, possibly derived from a root meaning "to buzz," "to murmur," or "to roar." This could suggest a description of their speech (unintelligible or guttural to the Ammonites), their fierce battle cries, or perhaps a general impression of their terrifying presence. The inclusion of this specific, localized name underscores the historical precision of the biblical account and confirms that the "giants" were indeed the Rephaim, known by a different name to the Ammonites.
Verse Breakdown
"(That also was accounted a land of giants"
This opening clause, presented as a parenthetical remark, immediately establishes the formidable nature of the land now given to the Ammonites. The phrase "accounted a land of giants" indicates a widespread recognition or reputation of this territory as having been inhabited by exceptionally powerful and large people, emphasizing the challenge of conquering it.
"giants dwelt therein in old time;"
This second clause reiterates and confirms the previous statement, emphasizing the historical reality and ancient presence of these formidable inhabitants. The repetition underscores the significance of this detail, highlighting that the land was not easily acquired but required divine intervention to clear, further magnifying God's power.
"and the Ammonites call them Zamzummims;"
This final clause provides a specific, cultural detail, identifying the local Ammonite name for these "giants." This detail serves to authenticate the historical narrative, demonstrating Moses' knowledge of the region's ancient ethnography and linguistic variations, and solidifying the identity of these formidable pre-Ammonite inhabitants as the Rephaim, known by a distinct local name.
Literary Devices
Deuteronomy 2:20 masterfully employs several literary techniques. Primarily, it functions as a Parenthetical Remark, interrupting the direct narrative flow of Israel's journey to provide essential background information. This allows Moses to insert crucial historical and theological context without disrupting the main account of Israel's wilderness wanderings. It also acts as a Historical Footnote, adding depth and specificity to the broader narrative of God's sovereign land distribution. By detailing the previous inhabitants of Ammonite territory, the text authenticates God's power and faithfulness not only to Israel but also to other nations. Furthermore, the mention of "giants" and their dispossession by God for the Ammonites serves as a form of Foreshadowing for the Israelites. If God could clear the land of such formidable foes for the Ammonites, He would certainly do so for His chosen people as they prepared to enter Canaan, a land also inhabited by giants like the Anakim, as recounted in Numbers 13:33. Finally, the name "Zamzummims," if onomatopoeic, employs Onomatopoeia, using a word whose sound suggests its meaning, thereby vividly evoking the perceived nature or characteristics of these ancient, fearsome inhabitants.
Theological and Thematic Connections
Deuteronomy 2:20, though a seemingly minor historical aside, carries profound theological weight. It serves as a powerful testament to God's absolute and unchallengeable sovereignty over all creation, including the allocation of land and the destiny of nations. This verse demonstrates that God's providential hand was at work long before Israel's entry into Canaan, actively shaping the geopolitical landscape by dispossessing powerful, ancient peoples for His chosen purposes, whether for the Ammonites or for Israel. It underscores His faithfulness to His promises and His ability to overcome any obstacle, no matter how "gigantic," to establish His people in their designated inheritance. This divine pattern of dispossession and inheritance provides a foundational confidence for Israel as they prepare to face their own formidable challenges in the Promised Land.
Reflection and Application
Deuteronomy 2:20, while rooted in ancient history, offers timeless insights for contemporary believers. It reminds us that God is the ultimate sovereign over all circumstances, nations, and even the most daunting challenges we face. Just as He dispossessed literal "giants" for the Ammonites and later for Israel, He is capable of overcoming the "giants" in our own lives—whether they be overwhelming fears, seemingly insurmountable obstacles, persistent sins, or spiritual strongholds. This historical detail should instill profound confidence in God's power and faithfulness to His promises, assuring us that no "giant" is too great for Him to conquer on our behalf. It calls us to trust in His providential care, knowing that He actively works in history and in our personal lives to clear paths and establish us in the inheritance He has prepared. Our response should be one of humble reliance and courageous faith, stepping forward in obedience, knowing that the God who dispossessed the Zamzummims is on our side and is fighting for us.
Questions for Reflection
FAQ
Why does Moses include this seemingly minor historical detail about the Zamzummims?
Moses includes this detail for several significant reasons. Firstly, it serves to underscore and demonstrate God's consistent pattern of divine sovereignty and power. By showing that God dispossessed formidable "giants" for the Ammonites (descendants of Lot, not Israel), it reinforces the theological truth that Yahweh is the supreme God who determines the boundaries and destinies of all nations, not just Israel. Secondly, it validates the Ammonites' claim to their land, explaining that their possession was divinely ordained, just as Israel's future possession of Canaan would be. This context explains why Israel was commanded not to attack them in Deuteronomy 2:19. Thirdly, and perhaps most importantly for the immediate audience, it builds Israel's confidence. If God could dispossess such fearsome, ancient inhabitants for a people not directly His covenant nation, He would certainly do so for His chosen people, Israel, as they prepared to enter Canaan, a land also inhabited by formidable groups like the Anakim, whom the spies had described as "giants" in Numbers 13:33. It's a powerful lesson in God's faithfulness and power, preparing Israel mentally and spiritually for their own conquest.
Christ-Centered Fulfillment
Deuteronomy 2:20, though describing a historical event of land dispossession, points forward to the ultimate and spiritual dispossession achieved by Jesus Christ. The "giants" of the Old Testament, like the Zamzummims, represent formidable, seemingly unconquerable foes that God's people faced. In the New Testament, these physical giants find their spiritual antitype in the powers of sin, death, and the demonic forces that hold humanity captive. Christ, through His life, death, and resurrection, is the ultimate Dispossessor. He did not merely clear a physical land but conquered the spiritual "principalities and powers," disarming them and triumphing over them on the cross, as powerfully declared in Colossians 2:15. Just as God prepared a land for the Ammonites and Israel by removing their formidable enemies, Christ has prepared an eternal inheritance for His people by overcoming the ultimate enemies of humanity—Satan, sin, and death, as articulated in Hebrews 2:14-15. He is the true "stronger man" who binds the "strong man" (Mark 3:27) and casts out the ruler of this world, as Jesus Himself proclaimed in John 12:31. Thus, Deuteronomy 2:20, in its depiction of God's sovereign power over formidable foes and His provision of land, foreshadows Christ's ultimate victory and the secure, eternal inheritance He provides for all who believe.