The macarthur study bibl.., p.105
The MacArthur Study Bible, NKJV, page 105
25:5 Cf. Matt. 22:24; Mark 12:19; Luke 20:28.
25:11, 12 The consequence of the immodest act was the only example of punishment by mutilation in the Pentateuch.
25:13–16 The weights and measures of trade were to be kept equitably so people were not cheated. Obedience meant prosperous years in the Land.
25:17–19 The admonition to remember the treachery of the Amalekites was repeated to the new generation (see notes on Ex. 17:9–16). For execution of the command, see 1 Sam. 15.
Deuteronomy 26
26:1–15 As the stipulation section of Deuteronomy came to an end (chaps. 5–25), Moses commanded the people to keep two rituals when they had conquered the Land and began to enjoy its produce. These two rituals were the initial firstfruits offering (26:1–11) and the first third-year special tithe (26:12–15). In both cases, there is an emphasis upon the prayer of confession to be given at the time of the rituals (26:5–10, 13–15). These special offerings were given in order to celebrate Israel’s transition from a nomadic existence to a settled agrarian community, made possible by the Lord’s blessing.
26:2 the first of all the produce. Baskets of the firstfruits of the first harvest reaped by Israel once they were in the land of Canaan were to be taken to the tabernacle (cf. Ex. 23:19; 34:26; Num. 18:12–17). This is to be distinguished from the annual Feast of Firstfruits (cf. Lev. 23:9–14) celebrated in conjunction with the Passover and the Feast of Unleavened Bread.
26:5 you shall…say before the LORD your God. The offering of the firstfruits was to be accompanied by an elaborate confession of the Lord’s faithfulness in preserving Israel and bringing the people into the Land. The essential aspects of the worshiper’s coming to the sanctuary were the presentation of the firstfruits, bowing in worship, and rejoicing in the Lord’s goodness. In this manner the visit to the sanctuary was a confession and acknowledgment of God. It was a time of praise and rejoicing because of God’s goodness and mercy extended to former generations and evidence of divine sustaining grace at that time. a Syrian, about to perish. The word “perish” is better translated here “wandering.” “A wandering Syrian” referred to Jacob, who was each Israelite’s father or ancestor. When Jacob fled from his home in Beersheba he passed through Syria (Aram) to Mesopotamia (Aram-naharaim, Gen. 24:10) to live with Laban his uncle. Returning from there, Jacob was overtaken by Laban after he came through Syria at the Jabbok River, where he not only faced the wrath of Laban but also that of Esau his brother. Later, the famine in Canaan necessitated his migration to Egypt. When the Israelites became populous and powerful, they were oppressed by the Egyptians, but it was God who responded to their prayers and miraculously delivered them out of Egypt. It was God who enabled them to enter and conquer the Land from which the firstfruits were presented before the altar.
26:12 the tithe. I.e., the tithe collected every third year of Israel in the land of Canaan (see 14:28). Apparently this tithe was not taken to the central sanctuary, but distributed locally to Levites, immigrants, widows, and orphans. For the other regular annual tithes, see note on 14:22.
26:13, 14 you shall say before the LORD your God. The confession to be made in connection with the offering of this first tithe consisted of a statement of obedience (vv. 13, 14) and a prayer for God’s blessing (v. 15). In this manner, the Israelite confessed his continual dependence on God and lived in obedient expectance of God’s continued gracious blessing.
26:15 Look down from…heaven. This was the first reference to God’s dwelling place being in heaven. From His abode in heaven, God had given the Israelites the Land flowing with milk and honey as He had promised to the patriarchs. His continued blessing on both the people and the Land was requested.
26:16–19 These 4 verses concluded Moses’ explanation of the law’s stipulations by calling for the total commitment by Israel to the Lord and His commands. These verses can be viewed as the formal ratification of the Sinaitic Covenant between the Lord and the second generation of Israel. In accepting the terms of this agreement, acknowledging that the Lord is their God, and promising wholehearted obedience plus a desire to listen to God’s voice, the Israelites were assured that they were His people and the chosen over all other nations to receive His blessings and the calling to witness to His glory to all the world. See Ex. 19:5, 6.
26:16 This day. I.e., the first day of the 11th month of the 40th year (1:3). Note also, “today” in vv. 17, 18.
Deuteronomy 27
27:1—28:68 In these two chapters, Moses explained the curses and the blessings associated with the Sinaitic Covenant. He first called Israel to perform an elaborate ceremony to ratify the covenant when they entered the Land (27:1–26; carried out by Joshua in Josh. 8:30–35). This was to remind the people that it was essential to obey the covenant and its laws. Then, Moses further explained the blessings for obedience and the curses for disobedience (28:1–68).
27:2, 4 whitewash them with lime. Upon arrival in the Land of Promise, under Joshua, large stone pillars were to be erected. Following the method used in Egypt, they were to be prepared for writing by whitewashing with plaster. When the law was written on the stones, the white background would make it clearly visible and easily read. These inscribed stones were to offer constant testimony to all people and coming generations of their relationship to God and His law (cf. 31:26; Josh. 24:26, 27).
27:3, 8 all the words of this law. Probably a reference to the whole book of Deuteronomy.
27:4 Mount Ebal. A mountain in the center of the Promised Land, just to the N of the city of Shechem. It was at Shechem that the Lord first appeared to Abraham in the land and where Abraham built his first altar to the Lord (Gen. 12:6, 7). This mountain, where the stone pillars with the law and the altar (v. 5) were built, was the place where the curses were to be read (v. 13).
27:5–7 build an altar. In addition to setting up the stones, the Israelites were to build an altar of uncut stones. On this altar the offerings were to be brought to the Lord, and together the people would rejoice in God’s presence. This is what was done when the covenantal relationship was established at Mt. Sinai (Ex. 24:1–8). The burnt offerings, completely consumed, represented complete devotion to God; the peace offerings expressed thanks to Him.
27:12, 13 These…these. The 12 tribes were divided into two groups of 6 each. The tribe of Levi was to participate in the first group. The tribes of Manasseh and Ephraim were together as the tribe of Joseph.
27:12 Mount Gerizim. This was the mountain just to the S of Mt. Ebal with the city of Shechem in the valley between, from which the blessings were to be read. Perhaps the actual arrangement provided that the priests stood by the ark of the covenant, in the valley between the two mountains, with 6 tribes located northward toward Mt. Ebal and 6 southward toward Mt. Gerizim. The priests and Levites read the curses and blessings with the people responding with the “Amen” of affirmation. to bless. The blessings that were to be recited from Mt. Gerizim were not recorded in this passage, no doubt omitted here to stress that Israel did not prove themselves obedient to the covenant and, therefore, did not enjoy the blessings.
27:15–26 Twelve offenses serve as examples of the kind of iniquities that made one subject to the curse. These offenses might have been chosen because they are representative of sins that might escape detection and so remain secret (vv. 15, 24).
27:15 one who makes a carved…image. The first curse concerned idolatry, the breaking of the first and second commandments (5:7–10). Amen! To each curse all the people responded, “Amen.” The word means “so be it.” The people thereby indicated their understanding and agreement with the statement made.
27:16 treats his father or his mother with contempt. The dishonoring of parents was the breaking of the fifth commandment (5:16).
27:17 landmark. See note on 19:14.
27:18 makes the blind to wander. This refers to abusing a blind man.
27:19 perverts the justice. The taking advantage of those members of society who could be easily abused.
27:20 lies with his father’s wife. Incest. See note on 22:30.
27:21 lies with any kind of animal. Bestiality. See Ex. 22:19; Lev. 18:23; 20:15, 16.
27:22 lies with his sister. The committing of incest with either a full sister or a half sister.
27:23 lies with his mother-in-law. See Lev. 18:17; 20:14.
27:24 attacks his neighbor secretly. A secret attempt to murder a neighbor.
27:25 takes a bribe. This relates to a paid assassin.
27:26 does not confirm all the words of this law. The final curse covered all the rest of God’s commandments enunciated by Moses on the plains of Moab (cf. Gal. 3:10). Total obedience is demanded by the law and required by God. Only the Lord Jesus Christ accomplished this (2 Cor. 5:21). Amen! All the people agreed to be obedient (cf. Ex. 24:1–8), a promise they would soon violate.
Deuteronomy 28
28:1–68 In his responsibility as leader and mediator, Moses had previously told the people the promise of God’s blessing and the warning that they should not turn to other gods when the covenant was given at Sinai (Ex. 23:20–33). After their rebellion against that covenant, Moses warned them (Lev. 26) of the divine judgment that would come if they disobeyed. Here, Moses gives an exhortation based upon the blessings and the curses of the covenant (see Lev. 26:1–45). The blessings and the curses in this chapter follow the same structure. First, Moses clearly explained that the quality of Israel’s future experience would come on the basis of obedience or disobedience to God (28:1, 2, 15). Second, the actual blessings and curses were succinctly stated (28:3–6, 16–19). Third, Moses gave a sermonic elaboration of the basic blessings and curses (28:7–14, 20–68). Just as the curses were given more prominence in the ceremony of 27:11–26, so the curses incurred by disobedience to the covenant were much more fully developed here. The perspective of Moses was that Israel would not prove faithful to the covenant (31:16–18, 27) and so would not enjoy the blessings of the covenant; therefore, the curses received much more attention.
28:1–14 See Josh. 21:45; 23:14, 15; 1 Kin. 8:56 for blessing fulfillment.
28:1, 2 diligently obey the voice of the LORD your God. “Diligently obey” stressed the need for complete obedience on the part of Israel. The people could not legally or personally merit God’s goodness and blessing, but their constant desire to obey, worship and maintain a right relation to Him was evidence of their true faith in and love for Him (cf. 6:5). It was also evidence of God’s gracious work in their hearts.
28:1 high above all nations. If Israel obeyed the Lord, ultimate blessing would be given in the form of preeminence above all the nations of the world (see 26:19). The indispensable condition for obtaining this blessing was salvation, resulting in obedience to the Lord, in the form of keeping His commandments. This blessing will ultimately come to pass in the millennial kingdom, particularly designed to exalt Israel’s King, the Messiah, and His nation (see Zech. 13:1—14:21; Rom. 11:25–27).
28:3–6 Blessed. These beatitudes summarize the various spheres where the blessing of God would extend to Israel’s life. God’s favor is also intended to permeate all their endeavors as emphasized further in the expanded summary in 28:7–14, on the condition of obedience (vv. 1, 2, 9, 13, 14). They will know victory, prosperity, purity, respect, abundance, and dominance—comprehensive blessing.
28:6 come in…go out. An idiomatic way of referring to the normal everyday activities of life (see 31:2). This is a fitting conclusion to the “blessings and curses” (v. 19) since it sums up everything.
28:10 called by the name of the LORD. Israel’s obedience and blessing would cause all the people of the earth to fear Israel because they were clearly the people of God. This was God’s intention for them all along, to be a witness to the nations of the one true and living God and draw the Gentiles out of idol worship. They will be that witness nation in the last days (see Rev. 7:4–10; 14:1) and in the kingdom (see Zech. 8:1–12).
28:13 the head and not the tail. Israel was to be the leader over the other nations (“the head”) and not to be in subjection to another nation (“the tail”).
28:15–68 The curses are outlined as God warned His people of the price of the absence of love for Him and disobedience.
28:15 Cf. Josh. 23:15, 16.
28:16–19 These are parallels to the blessings in vv. 3–6.
28:20 until you are destroyed. Moses was aware that the Israelites were apt to be unfaithful to God, so he portrays in extended warnings the disastrous results of the loss of their Land and their place of worship if they disobeyed God. Destruction was the ultimate calamity for Israel’s sin (vv. 20, 21, 24, 45, 48, 51, 61, 63).
28:21 Cf. Jer. 14:12; 21:6; Ezek. 5:12; 6:11.
28:22 Cf. Amos 4:9.
28:23 bronze…iron. The heavens would be as bright as bronze, but no rain would fall from them to water the ground. The earth would be as hard as iron, so any rain that would fall would run off and not penetrate (cf. Amos 4:7).
28:25 Cf. 2 Chr. 29:8; Neh. 1:8; Jer. 15:4.
28:26 Cf. Jer. 7:33; 16:4; 19:7; 34:20.
28:27 the boils of Egypt. The disease with which God afflicted the Egyptians prior to the Exodus (see Ex. 9:9; Amos 4:10).
28:30 These 3 curses were in contrast to the exemptions from military service granted in 20:5–7. The exemptions were possible because God would grant His people victory in battle. Disobedience to the Lord, however, would mean that God would no longer fight for His people. Those normally exempted from military service would be forced to fight and be killed. Consequently, the soldier’s betrothed wife would be violated and his house and grapes taken by the foreign invader (cf. Jer. 8:10; Amos 5:11; Zeph. 1:13).
28:32 Cf. 2 Chr. 29:9.
28:35 sole of your foot…head. Diseases of the skin would afflict the people cursed by God. The disease mentioned here is like that from which Job suffered (see Job 2:7).
28:36 the king whom you set over you. Though they had no king at the time of entering the Land, Moses anticipated that Israel would have a king over them when this curse came—a future king of Israel who would be taken with them into exile. to a nation which neither you nor your fathers have known. The Israelites would be taken captive to a nation other than Egypt, where they had recently been in bondage. This future nation would be particularly steeped in idolatry (cf. 2 Kin. 17:41; Jer. 16:13).
28:37 Cf. 1 Kin. 9:8; 2 Chr. 29:8; Jer. 19:8; 25:9, 18; 29:18.
28:38–40 Cf. Is. 5:10; Joel 1:4; Mic. 6:15.
28:46 Cf. 2 Chr. 29:8; Jer. 18:6; Ezek. 14:8.
28:49 a nation…from the end of the earth. God would raise up a nation to act as His own instrument of judgment against His ungrateful people. This foreign nation was described as coming from a far distance from Israel, a nation that would arise quickly and one that would completely devastate the Land. This was fulfilled first by Assyria (Is. 5:26; 7:18–20; 28:11; 37:18; Hos. 8:1) and second, by Babylon (Jer. 5:15; Lam. 4:19; Ezek. 17:3; Hab. 1:6–8).
28:50 Cf. 2 Chr. 36:17.
28:52–57 Ultimately, an invading nation would besiege all of the cities of Judah (see note on 28:49). In vv. 53–57, Moses gave a revolting description of the Israelites’ response to those siege conditions. The unthinkable activity of cannibalism is introduced in v. 53 and then illustrated in the verses that follow (see 2 Kin. 6:28, 29; Lam. 2:20; 4:10).
28:52 Cf. 2 Chr. 32:10; Jer. 10:17, 18; Ezek. 5:2; Hos. 11:6.
28:53 Cf. Jer. 19:9.
28:58–63 this glorious and awesome name, THE LORD YOUR GOD. Israel’s obedience to the law (i.e., the Sinaitic Covenant) would lead to fearing the Lord, whose “name” represents His presence and character. The title “LORD (Yahweh)” revealed the glory and greatness of God (see Ex. 3:15). Significantly, the phrase “the LORD your God” is used approximately 280 times in the book of Deuteronomy. The full measure of the divine curse would come on Israel when its disobedience had been hardened into disregard for the glorious and awesome character of God. In vv. 15, 45 Moses described curses for disobedience; hence the worst of the curses come when disobedience is hardened into failure to fear God. Only God’s grace would save a small remnant (v. 62), thus keeping Israel from being annihilated (cf. Mal. 2:2). In contrast to the promise made to Abraham in Gen. 15:5, the physical seed of Abraham under God’s curse would be reduced; as God had multiplied the seed of the patriarchs in Egypt (see Ex. 1:7), He would decimate their numbers to make them as nothing until His restoration of the nation in a future day (see 30:5).
28:59–61 Cf. Amos 4:10.
28:61 this Book of the Law. A definite, particular written document was meant (see 31:9), referring not just to Deuteronomy (cf. 31:9), but to the Pentateuch, as far as it had been written. This is evident from vv. 60, 61, which indicate that the diseases of Egypt were written in the book of the law, thus referring to Exodus, which records those plagues.
28:63 Cf. Jer. 12:14; 45:4.
28:64 the LORD will scatter you. The Jews remaining after the curses fall would be dispersed by the Lord ultimately to serve false gods, restlessly and fearfully throughout all the nations of the earth (cf. Neh. 1:8, 9; Jer. 30:11; Ezek. 11:16). This dispersion began with the captivity of the northern kingdom, Israel (722 B.C.), then the southern kingdom , Judah (586 B.C.), and is still a reality today. In the future earthly kingdom of Messiah, Israel will experience its regathering in faith, salvation, and righteousness. See. Is. 59:19–21; Jer. 31:31–34; Ezek. 36:8—37:14; Zech. 12:10–14:21. The unbearable nature of Israel’s present condition was emphasized since the people longed for another time (v. 67). Cf. Jer. 44:7; Hos. 8:13; 9:3; 11:4, 5.
