Text -- Deuteronomy 1:1-20 (NET)

The Covenant Setting

1:1 This is what Moses said to the assembly of Israel in the Transjordanian wastelands, the arid country opposite Suph, between Paran and Tophel, Laban, Hazeroth, and Di Zahab 1:2 Now it is ordinarily an eleven-day journey from Horeb to Kadesh Barnea by way of Mount Seir. 1:3 However, it was not until the first day of the eleventh month of the fortieth year that Moses addressed the Israelites just as the Lord had instructed him to do. 1:4 This took place after the defeat of King Sihon of the Amorites, whose capital was in Heshbon, and King Og of Bashan, whose capital was in Ashtaroth, specifically in Edrei. 1:5 So it was in the Transjordan, in Moab, that Moses began to deliver these words:

Events at Horeb

1:6 The Lord our God spoke to us at Horeb and said, “You have stayed in the area of this mountain long enough. 1:7 Get up now, resume your journey, heading for the Amorite hill country, to all its areas including the arid country, the highlands, the Shephelah, the Negev, and the coastal plain– all of Canaan and Lebanon as far as the Great River, that is, the Euphrates. 1:8 Look! I have already given the land to you. Go, occupy the territory that I, the Lord, promised to give to your ancestors Abraham, Isaac, and Jacob, and to their descendants.” 1:9 I also said to you at that time, “I am no longer able to sustain you by myself. 1:10 The Lord your God has increased your population to the point that you are now as numerous as the very stars of the sky. 1:11 Indeed, may the Lord, the God of your ancestors, make you a thousand times more numerous than you are now, blessing you just as he said he would! 1:12 But how can I alone bear up under the burden of your hardship and strife? 1:13 Select wise and practical men, those known among your tribes, whom I may appoint as your leaders.” 1:14 You replied to me that what I had said to you was good. 1:15 So I chose as your tribal leaders wise and well-known men, placing them over you as administrators of groups of thousands, hundreds, fifties, and tens, and also as other tribal officials. 1:16 I furthermore admonished your judges at that time that they should pay attention to issues among your fellow citizens and judge fairly, whether between one citizen and another or a citizen and a resident foreigner. 1:17 They must not discriminate in judgment, but hear the lowly and the great alike. Nor should they be intimidated by human beings, for judgment belongs to God. If the matter being adjudicated is too difficult for them, they should bring it before me for a hearing.

Instructions at Kadesh Barnea

1:18 So I instructed you at that time regarding everything you should do. 1:19 Then we left Horeb and passed through all that immense, forbidding wilderness that you saw on the way to the Amorite hill country as the Lord our God had commanded us to do, finally arriving at Kadesh Barnea. 1:20 Then I said to you, “You have come to the Amorite hill country which the Lord our God is about to give us.

Commentary -- Word/Phrase Notes (per phrase)

Wesley: Deu 1:1

Namely, by the heads or elders of the several tribes, who were to communicate these discourses to all the people.

Wesley: Deu 1:1

In the plain of Moab, as may appear by comparing this with Deu 1:5, and Num 22:1, and Deu 34:8.

Wesley: Deu 1:1

Sea, which is commonly called jam - suph, and which was at too great a distance, but some oiher place now unknown to us, (as also most of the following places are) so called from the reeds or flags, or rushes (which that word signifies) that grew in or near it.

Wesley: Deu 1:1

Not that Num 10:12, which there and elsewhere is called the Wilderness of Paran, and which was too remote, but some other place called by the same name. Laban, Hazeroth, and Dizahab - These places seem to be the several bounds, not of the whole country of Moab, but of the plain of Moab, where Moses now was.

Wesley: Deu 1:2

This is added to shew that the reason why the Israelites, in so many years were advanced no farther from Horeb, than to these plains, was not the distance of the places but because of their rebellions.

Wesley: Deu 1:2

barnea - Which was not far from the borders of Canaan.

Wesley: Deu 1:3

Which was but a little before his death.

Wesley: Deu 1:3

Which shews not only that what he now delivered was in substance the same with what had formerly been commanded, but that God now commanded him to repeat it. He gave this rehearsal and exhortation by divine direction: God appointed him to leave this legacy to the church.

Wesley: Deu 1:4

His palace or mansion - house was at Astaroth, and he was slain at Edrei.

Wesley: Deu 1:7

That is, to the mountainous country where the Amorites dwelt, which is opposed to the plain, where others of them dwelt. And this is the first mentioned, because it was in the borders of the land.

Wesley: Deu 1:8

Heb. Before your faces; it is open to your view, and to your possession; there is no impediment in the way.

Wesley: Deu 1:9

That is, about that time, namely, a little before their coming to Horeb.

Wesley: Deu 1:12

The trouble of ruling and managing so perverse a people.

Wesley: Deu 1:12

Your contentions among yourselves, for the determnination whereof the elders were appointed.

Wesley: Deu 1:15

Inferior officers, that were to attend upon the superior magistrates, and to execute their decrees.

Wesley: Deu 1:16

That converseth or dealeth with himn. To Such God would have justice equally adtninistred as to his own people, partly for the honour of religion, and partly for the interest which every man hath in matters of common right.

Wesley: Deu 1:17

Heb. Not know, or acknowledge faces, that is, not give sentence according to the outward qualities of the person, as he is poor or rich, your friend or enemy, but purely according to the merit of the cause.

Wesley: Deu 1:17

givers ordered that the judges should give sentence in the dark where they could not see mens faces.

Wesley: Deu 1:17

It is passed in the name of God, and by commission from him, by you as representing his person, and doing his work; who therefore will defend you therein against all your enemies, amid to whom you must give an exact account.

Wesley: Deu 1:18

I delivered unto you, and especially unto your judges, all the laws, statutes, and judgments revealed unto me by the lord in Horeb.

JFB: Deu 1:1

The mental condition of the people generally in that infantine age of the Church, and the greater number of them being of young or tender years, rendered it expedient to repeat the laws and counsels which God had given. Accordingly, to furnish a recapitulation of the leading branches of their faith and duty was among the last public services which Moses rendered to Israel. The scene of their delivery was on the plains of Moab where the encampment was pitched

JFB: Deu 1:1

Or, as the Hebrew word may be rendered "on the bank of the Jordan."

JFB: Deu 1:1

The Arabah, a desert plain, or steppe, extended the whole way from the Red Sea north to the Sea of Tiberias. While the high tablelands of Moab were "cultivated fields," the Jordan valley, at the foot of the mountains where Israel was encamped, was a part of the great desert plain, little more inviting than the desert of Arabia. The locale is indicated by the names of the most prominent places around it. Some of these places are unknown to us. The Hebrew word, Suph, "red" (for "sea," which our translators have inserted, is not in the original, and Moses was now farther from the Red Sea than ever), probably meant a place noted for its reeds (Num 21:14).

JFB: Deu 1:1

Identified as Tafyle or Tafeilah, lying between Bozrah and Kerak.

JFB: Deu 1:1

Is a different place from that at which the Israelites encamped after leaving "the desert of Sinai."

JFB: Deu 1:2

Distances are computed in the East still by the hours or days occupiesd by the journey. A day's journey on foot is about twenty miles--on camels, at the rate of three miles an hour, thirty miles--and by caravans, about twenty-five miles. But the Israelites, with children and flocks, would move at a slow rate. The length of the Ghor from Ezion-geber to Kadesh is a hundred miles. The days here mentioned were not necessarily successive days [ROBINSON], for the journey can be made in a much shorter period. But this mention of the time was made to show that the great number of years spent in travelling from Horeb to the plain of Moab was not owing to the length of the way, but to a very different cause; namely, banishment for their apostasy and frequent rebellions.

JFB: Deu 1:2

The mountainous country of Edom.

JFB: Deu 1:3-8

This impressive discourse, in which Moses reviewed all that God had done for His people, was delivered about a month before his death, and after peace and tranquillity had been restored by the complete conquest of Sihon and Og.

JFB: Deu 1:4

The royal residence of Og, so called from Astarte ("the moon"), the tutelary goddess of the Syrians. Og was slain at

JFB: Deu 1:4

Now Edhra, the ruins of which are fourteen miles in circumference [BURCKHARDT]; its general breadth is about two leagues.

JFB: Deu 1:5

That is, explain this law. He follows the same method here that he elsewhere observes; namely, that of first enumerating the marvellous doings of God in behalf of His people, and reminding them what an unworthy requital they had made for all His kindness--then he rehearses the law and its various precepts.

JFB: Deu 1:6

Horeb was the general name of a mountainous district; literally, "the parched" or "burnt region," whereas Sinai was the name appropriated to a particular peak [see on Exo 19:2]. About a year had been spent among the recesses of that wild solitude, in laying the foundation, under the immediate direction of God, of a new and peculiar community, as to its social, political, and, above all, religious character; and when this purpose had been accomplished, they were ordered to break up their encampment in Horeb. The command given them was to march straight to Canaan, and possess it [Deu 1:7].

JFB: Deu 1:7

The hilly tract lying next to Kadesh-barnea in the south of Canaan.

JFB: Deu 1:7

That is, Phœnicia, the country of Sidon, and the coast of the Mediterranean--from the Philistines to Lebanon. The name "Canaanite" is often used synonymously with that of "Phœnician."

JFB: Deu 1:8

Literally, "before your faces"--it is accessible; there is no impediment to your occupation. The order of the journey as indicated by the places mentioned would have led to a course of invasion, the opposite of what was eventually followed; namely, from the seacoast eastward--instead of from the Jordan westward (see on Num 20:1).|| 04902||1||10||0||@I spake unto you at that time, saying, I am not able to bear you myself alone==--a little before their arrival in Horeb. Moses addresses that new generation as the representatives of their fathers, in whose sight and hearing all the transactions he recounts took place. A reference is here made to the suggestion of Jethro (Exo 18:18). In noticing his practical adoption of a plan by which the administration of justice was committed to a select number of subordinate officers, Moses, by a beautiful allusion to the patriarchal blessing, ascribed the necessity of that memorable change in the government to the vast increase of the population.

JFB: Deu 1:10

This was neither an Oriental hyperbole nor a mere empty boast. Abraham was told (Gen 15:5-6) to look to the stars, and though they "appear" innumerable, yet those seen by the naked eye amount, in reality, to no more than three thousand ten in both hemispheres. The Israelites already far exceeded that number, being at the last census above six hundred thousand [Num 26:51]. It was a seasonable memento, calculated to animate their faith in the accomplishment of other parts of the divine promise.

JFB: Deu 1:19-21

Of Paran, which included the desert and mountainous space lying between the wilderness of Shur westward, or towards Egypt and mount Seir, or the land of Edom eastwards; between the land of Canaan northwards, and the Red Sea southwards; and thus it appears to have comprehended really the wilderness of Sin and Sinai [FISK]. It is called by the Arabs El Tih, "the wandering." It is a dreary waste of rock and of calcareous soil covered with black sharp flints; all travellers, from a feeling of its complete isolation from the world, describe it as a great and terrible wilderness.|| 04915||1||12||0||@ye came . . . and said, We will send men before us, and they shall search us out the land==--The proposal to despatch spies emanated from the people through unbelief; but Moses, believing them sincere, gave his cordial assent to this measure, and God on being consulted permitted them to follow the suggestion (see on Num 13:1). The issue proved disastrous to them, only through their own sin and folly.

Clarke: Deu 1:1

These be the words which Moses spake - The five first verses of this chapter contain the introduction to the rest of the book: they do not appear to be the work of Moses, but were added probably either by Joshua or Ezra

Clarke: Deu 1:1

On this side Jordan - בעבר beeber , at the passage of Jordan, i. e., near or opposite to the place where the Israelites passed over after the death of Moses. Though עבר eber is used to signify both on this side and on the other side, and the connection in which it stands can only determine the meaning; yet here it signifies neither, but simply the place or ford where the Israelites passed over Jordan

Clarke: Deu 1:1

In the plain - That is, of Moab; over against the Red Sea - not the Red Sea, for they were now farther from it than they had been: the word sea is not in the text, and the word סוף suph , which we render red, does not signify the Red Sea, unless joined with ים yam , sea; here it must necessarily signify a place in or adjoining to the plains of Moab. Ptolemy mentions a people named Sophonites, that dwelt in Arabia Petraea, and it is probable that they took their name from this place; but see the note from Lightfoot, Numbers 20 (note), at the end

Clarke: Deu 1:1

Paran - This could not have been the Paran which was contiguous to the Red Sea, and not far from Mount Horeb; for the place here mentioned lay on the very borders of the promised land, at a vast distance from the former

Clarke: Deu 1:1

Dizahab - The word should be separated, as it is in the Hebrew, די זהב Di Zahab . As Zahab signifies gold, the Septuagint have translated it τα χρυσια, the gold mines; and the Vulgate ubi aurum est plurimum , where there is much gold. It is more likely to be the name of a place.

Clarke: Deu 1:2

There are eleven days’ journey - The Israelites were eleven days in going from Horeb to Kadesh-barnea, where they were near the verge of the promised land; after which they were thirty-eight years wandering up and down in the vicinity of this place, not being permitted, because of their rebellions, to enter into the promised rest, though they were the whole of that time within a few miles of the land of Canaan!

Clarke: Deu 1:3

The fortieth year - This was a melancholy year to the Hebrews in different respects; in the first month of this year Miriam died, Numbers 20; on the first day of the fifth month Aaron died, Num 33:38; and about the conclusion of it, Moses himself died.

Clarke: Deu 1:5

Began Moses to declare this law - Began, הואיל hoil , willingly undertook; to declare, באר beer , to make bare, clear, etc., fully to explain, this law. See the conclusion of the preface.

Clarke: Deu 1:6

Ye have dwelt long enough, etc. - They came to Sinai in the third month after their departure from Egypt, Exo 19:1, Exo 19:2; and left it the twentieth of the second month of the second year, so it appears they had continued there nearly a whole year.

Clarke: Deu 1:7

Go to the mount of the Amorites - On the south of the land of Canaan, towards the Dead Sea

Clarke: Deu 1:7

Land of the Canaanites - That is, Phoenicia, the country of Sidon, and the coasts of the Mediterranean Sea from the country of the Philistines to Mount Libanus. The Canaanites and Phoenicians are often confounded

Clarke: Deu 1:7

The river Euphrates - Thus Moses fixes the bounds of the land, to which on all quarters the territories of the Israelites might be extended, should the land of Canaan, properly so called, be found insufficient for them. Their South border might extend to the mount of the Amorites; their West to the borders of the Mediterranean Sea; their North to Lebanon; and their East border to the river Euphrates: and to this extent Solomon reigned; see 1Ki 4:21. So that in his time, at least, the promise to Abraham was literally fulfilled; see below.

Clarke: Deu 1:10

Ye are this day as the stars of heaven for multitude - This was the promise God made to Abraham, Gen 15:5, Gen 15:6; and Moses considers it now as amply fulfilled. But was it really so? Many suppose the expression to be hyperbolical; and others, no friends to revelation, think it a vain empty boast, because the stars, in their apprehension, amount to innumerable millions. Let us consider this subject. How many in number are the stars which appear to the naked eye? for it is by what appears to the naked eye we are to be governed in this business, for God brought Abraham forth abroad, i. e., out of doors, and bade him look towards heaven, not with a telescope, but with his naked eyes, Gen 15:5. Now I shall beg the objector to come forth abroad, and look up in the brightest and most favorable night, and count the stars - he need not be terrified at their abundance; the more they are, the more he can count; and I shall pledge myself to find a male Israelite in the very last census taken of this people, Numbers 26, for every star he finds in the whole upper hemisphere of heaven. The truth is, only about 3,010 stars can be seen by the naked eye in both the northern and southern hemispheres; and the Israelites, independently of women and children, were at the above time more than 600,000. And suppose we even allow that, from the late discoveries of Dr. Herschel and others with telescopes which have magnified between 35 and 36,000 times, there may be 75 millions of stars visible by the help of such instruments, which is the highest calculation ever made, yet still the Divine word stands literally true: St. Matthew says, Deuteronomy 1, that the generations from Abraham to Christ were 42; now we find at the second census that the fighting men among the Hebrews amounted to 603,000; and the Israelites, who have never ceased to be a distinct people, have so multiplied as far to exceed the number of all the fixed stars taken together.

Clarke: Deu 1:13

Take you wise men - חכמים chachamim , such as had gained knowledge by great labor and study. Understanding נבנים nebonim , persons of discernment, judicious men. Known, ידעים yeduim , persons practiced in the operations of nature, capable of performing curious and important works.

Clarke: Deu 1:15

Captains over thousands, etc. - What a curious and well-regulated economy was that of the Israelites! See its order and arrangement

1.    God, the King and Supreme Judge

2.    Moses, God’ s prime minister

3.    The priests, consulting him by Urim and Thummim

4.    The chiefs or princes of the twelve tribes

5.    Chilliarchs, or captains over thousands

6.    Centurions, or captains over hundreds

7.    Tribunes, or captains over fifty men

8.    Decurions, or captains over ten men; and

9.    Officers, persons who might be employed by the different chiefs in executing particular commands

All these held their authority from God, and yet were subject and accountable to each other. See the notes on Numbers 2 (note).

Clarke: Deu 1:17

Ye shall not respect persons - Heb. faces. Let not the bold, daring countenance of the rich or mighty induce you to give an unrighteous decision; and let not the abject look of the poor man induce you either to favor him in an unrighteous cause, or to give judgment against him at the demand of the oppressor. Be uncorrupt and incorruptible, for the judgment is God’ s; ye minister in the place of God, act like Him.

Calvin: Deu 1:1

1.These are the words These two latter passages properly belong to the supplements, wherein God afterwards more clearly and familiarly illustrated the Law previously given by Him; they comprehend also exhortations, by which He subdued the people’s minds to obedience, and eulogies, by which He commended and confirmed the Law. The sum is, that Moses is appointed the minister and ambassador of God, who by his mouth prescribes to Israel all that is right and just. But when he says, “beside the covenant, which he made with them in Horeb,” (Deu 29:1,) necessary that the Decalogue should be more fully explained, lest its brevity should render it obscure to an ignorant and slow-hearted people. For God did not, like earthly kings, learn from experience to enrich His law by new precepts, but considered the people’s dull and weak understanding. The particle of exception, “beside,” does not, therefore, designate anything additional, but only signifies that God had again repeated His covenant, that it might be more distinctly and certainly understood. In which respect He gave an extraordinary proof of His indulgence, that previous to their entering the land, He renewed His covenant about forty years after its first promulgation, and added a clear exposition of it, because He had then to do with a new generation. For this reason the place is expressly mentioned, because from thence the lapse of time is made evident.

Calvin: Deu 1:6

6.The Lord our God spoke to us in Horeb In this Second Narration, Moses expressly declares that God not only gave them a visible sign, by uplifting the cloud, but that He also verbally commanded the people to leave Mount Sinai, and to set about the performance of the rest of their journey. God says, then, that enough time had been spent in one place; ¹ for, before they left it, an entire year had passed away there. Although there were eleven days’ journey before them before they would arrive at Kadesh-barnea, nevertheless, lest anything should delay the people, who were naturally but too indolent, tie stimulates them by setting before them the ease with which it might be accomplished, telling them that they had but to lift up their feet and advance, in order to attain the promised rest.

Calvin: Deu 1:9

9.And I spoke unto you at that time He does not here say that the counsel was suggested to him from another quarter, as to the appointment of the judges; but, perhaps, he dared not mention any name to these proud and perverse people, lest they should reject the thing which was otherwise good, from dislike of its author, as a foreigner. No doubt he is here recounting what had before happened; therefore he confesses himself, from his own personal feelings, unequal to bearing the burden, if he alone is set over the whole people. He adduces as the cause the immense multitude amongst whom there must necessarily arise many strifes and controversies. As to what he says of their increase, the commencement of its period must not be taken from the Exodus, but he commemorates the extraordinary and incredible favor of God, because they had so largely multiplied under the cruel tyranny when they were doomed to total destruction; and he adds a prayer, that for the future also the same blessing may attend them. Yet in these words he reminds them that the burden of government would become daily more arduous and weighty; whereby he may more readily persuade them to provide at once for what could not be eventually avoided.

Calvin: Deu 1:13

13.Take you wise men Hence it more plainly appears that those who were to preside in judgment were not appointed only by the will of Moses, but. elected by the votes of the people. And this is the most desirable kind c f liberty, that we should not be compelled to obey every’ person who may be tyrannically put over our heads; but which allows of election, so that no one should rule except he be approved of by us. And this is further confirmed in the next verse, wherein Moses recounts that he awaited the consent of the people, and that nothing was attempted which did not please them all. Again, he does not here mention the same virtues as in Exo 18:0; but only distinguishes the judges by three qualifications, viz., that they should be wise, and understanding, and experienced, all of which are comprised under one head, that they should possess acuteness of intellect and prudence, confirmed by experience and practice; for neither the greatest probity nor diligence would be sufficient; for the office of ruler, apart from skill and sagacity. ²⁰⁴ But the first epithet which the Hebrews often apply in a bad sense to the crafty and deceitful, here means acute and perspicacious. The second I explain as pointing out prudent persons, endued with sound judgment and discretion. ²⁰⁵ The third may be taken either actively or passively; some therefore translate it known or tried; but here the active sense is most suitable. Thus, then, experience and acquaintance with business is required in judges; because none but the practiced are competent for the management of business.

Calvin: Deu 1:16

16.And I charged your judges This charge is not found in Exo 18:0, where the only object of Moses was to point out the origin of the alteration; but now omitting the praise of his father-in-law, he merely recalls to the recollection of the Israelites what he did with them. The sum, however, of the exhortation is, that they should adjudicate impartially between their brethren; which is more fully expressed in the next verse, where they are forbidden to “acknowledge faces.” ²⁰⁶ For there can be no greater corruption than to judge from personal appearance, which always draws away men’s minds from the merits of the ease. Wherefore Christ rightly opposes these two things to one another, to “judge righteous judgment,” and “according to the appearance.” (Joh 7:24.) This even philosophers have perceived, when they have advised that, as far as possible, judges should be restrained by fixed laws, lest;, being left free, they should be swayed this way or that by favor or ill will. And, in point of fact, wherever there is a sufficient capacity of intellect, equity and rectitude will prevail, unless respect to persons influences the judge. It, is plain from the context, where Moses forbids the making a distinction between small and great, what is meant by “acknowledging persons.” But although judges often inflict injury upon the poor and wretched out of contempt of them, yet Moses adverts to the more common fault, when he charges them “to be afraid of no man;” since it very often happens that those who are otherwise just, and disposed to study what is equitable and right, are made to swerve through fear of the threats of the powerful, and dare not; manfully encounter their ill will. Moses, therefore, requires magnanimity in judges, so that they may not hesitate to bring upon themselves the hatred of any, in their defense of a good cause. But we must specially observe the reason whereby he corrects their fear and alarm; for he says that they are to be afraid of no mortal man, because “the judgment is God’s.” He does not here merely remind them, as it; appears to some, that an account must be rendered to God; but shows how absurd it is to turn from the right course out of the fear of man, because thus the majesty of God is prostituted and exposed to scorn; as much as to say that this honor must be paid to God, whose representatives they are, that they should look upon all men as beneath them, and restrain the audacity of rite wicked with such inflexible magnanimity, that God alone may have the preeminence. The same is the object of Jehoshaphat’s words:

“Take heed what ye do: for ye judge not for man but for the Lord.” (2Ch 19:6.)

If this were thoroughly impressed upon the minds both of magistrates and pastors, they would not vacillate so often; for relying on God’s aid, they would stand firmly against all the terrors by which they are so pitifully agitated. Wherefore let all those who are called to any public office, sustain themselves by this doctrine, that they are doing God’s work, who is well able to keep them safe from the violence as well as the craftiness of the whole world. Yet, at the same time we are taught by these words that all posts of command are sacred to God, so that whosoever are called to them should reverently and diligently serve God, and ever reflect that His is the dominion whereof they are the ministers.

TSK: Deu 1:1

on this : Num 32:5, Num 32:19, Num 32:32, Num 34:15, Num 35:14; Jos 9:1, Jos 9:10, Jos 22:4, Jos 22:7

Red Sea : or, Zuph, Or rather, Suph, This could not have been the Red Sea, not only because the word yam , ""sea,""is not joined with it as usual, but because they were now east of Jordan, and farther from the Red Sea than ever. It seems to be the same which is called Suphah in Num 21:14; which must necessarily signify some place in or adjoining to the plains of Moab, and not far from the Jordan and Arnon. Ptolemy mentions a people called Sophonites that dwelt in Arabia Petrea, who may have taken their name from this place.

Paran : Paran, Tophel, Laban, Hazeroth, and Dizahab, seem to have been either places or cities not far from the plains of Moab; for it is evident that Paran and Hazeroth could not have been those near the Red sea, and not far from Horeb. Deu 33:2; Gen 21:21; Num 10:12, Num 12:16, Num 13:3, Num 13:26; 1Sa 25:1; Hab 3:3

Hazeroth : Num 11:35, Num 33:17, Num 33:18

TSK: Deu 1:2

by the way : Deu 1:44, Deu 2:4, Deu 2:8; Num 20:17-21

unto : Lev 2:14, Lev 9:23; Num 13:26, Num 32:8; Jos 14:6

TSK: Deu 1:3

Num 20:1, Num 33:38

TSK: Deu 1:4

Deu 2:26-37, Deu 3:1-11; Num 21:21-35; Jos 12:2-6, Jos 13:10-12; Neh 9:22; Psa 135:11, Psa 136:19, Psa 136:20

TSK: Deu 1:5

to declare : Deu 4:8, Deu 17:18, Deu 17:19, Deu 31:9, Deu 32:46

TSK: Deu 1:6

in Horeb : Deu 5:2; Exo 3:1, Exo 17:6

Ye have : Exo 19:1, Exo 19:2; Num 10:11-13

TSK: Deu 1:7

the mount : Gen 15:16-21; Exo 23:31; Num 34:3-12; Jos 24:15; Amo 2:9

all the places : Heb. all his neighbours

in the plain : Deu 11:11; Jos 10:40, Jos 11:16, Jos 11:17

the great : Deu 11:24; Jos 1:4; 2Sa 8:3; 1Ch 5:9, 1Ch 18:3

TSK: Deu 1:8

set : Heb. given

which : Gen 12:7, Gen 13:14, Gen 13:15, Gen 15:16, Gen 15:18, Gen 17:7, Gen 17:8, Gen 22:16-18, Gen 26:3, Gen 26:4, Gen 28:13, Gen 28:14

TSK: Deu 1:9

I am not : Exo 18:18; Num 11:11-14, Num 11:17

TSK: Deu 1:10

your God : Deu 10:22, Deu 28:62; Gen 15:5, Gen 22:17, Gen 28:14; Exo 12:37, Exo 32:13; Num 1:46; 1Ch 27:23; Neh 9:23

ye are this day : This was the promise made by God to Abraham (Gen 15:5, Gen 15:6), which Moses considers now as amply fulfilled. Many suppose the expression to be hyperbolical; and others, no friends to revelation, think it a vain, empty boast, because the stars, in their apprehension, amount to innumerable millions. But, as this refers to the number of stars that appear to the naked eye, which only amount to about 3,010 in both hemispheres, the number of the Israelites far exceeded this; for independently of women and children, at the last census, they amounted to more than 600,000.

TSK: Deu 1:11

make you : 2Sa 24:3; 1Ch 21:3; Psa 115:14

and bless you : Gen 15:5, Gen 22:17, Gen 26:4, Gen 49:25; Exo 32:13; Num 6:27, Num 22:12

TSK: Deu 1:12

Deu 1:9; Exo 18:13-16; Num 11:11-15; 1Ki 3:7-9; Psa 89:19; 2Co 2:16, 2Co 3:5

TSK: Deu 1:13

Take : Heb. Give, Exo 18:21; Num 11:16, Num 11:17; Act 1:21-23, Act 6:2-6

TSK: Deu 1:15

I took : Deu 16:18; Exo 18:25, Exo 18:26

made : Heb. gave, Eph 4:11

captains over thousands : Num 31:14; 1Sa 8:12, 1Sa 17:18, 1Sa 22:7

TSK: Deu 1:16

charged : Deu 27:11, Deu 31:14; Num 27:19; 1Th 2:11; 1Ti 5:21, 1Ti 6:17

Hear : Deu 16:18, Deu 16:19; Exo 23:2, Exo 23:3, Exo 23:7, Exo 23:8; Lev 19:15; 2Sa 23:3; 2Ch 19:6-10; Psa 58:1; Joh 7:24

the stranger : Deu 10:18, Deu 10:19, Deu 24:14; Exo 22:21, Exo 23:9; Lev 24:22

TSK: Deu 1:17

shall not : Deu 10:17, Deu 16:19; Lev 19:15; 1Sa 16:7; 2Sa 14:14; Pro 24:23; Luk 20:21; Act 10:34, Act 10:35; Rom 2:11; Eph 6:9; Col 3:25; Jam 2:1, Jam 2:3, Jam 2:9; 1Pe 1:17

respect persons : Heb. acknowledge faces, That is, let not the bold, daring countenances of the rich or mighty induce you to give an unrighteous decision; and let not the abject look of the poor man induce you either to favour him in an unrighteous cause, or to give judgment against him at the demand of the oppressor.

ye shall hear : Exo 23:3, Exo 23:6, Exo 23:7; 1Sa 12:3, 1Sa 12:4; Job 22:6-9, Job 29:11-17, Job 31:13-16; Psa 82:3, Psa 82:4; Pro 22:22, Pro 22:23; Jer 5:28, Jer 5:29; Amo 5:11, Amo 5:12; Mic 2:1-3, Mic 3:1-4, Mic 7:3, Mic 7:4; Jam 2:2-4, Jam 2:5

ye shall not : 1Ki 21:8-14; Job 31:34; Pro 29:25; Jer 1:17; Mat 22:16; Mar 12:14; 1Th 2:4

the judgment : 2Ch 19:6

the cause : Deu 17:8-10; Exo 18:18, Exo 18:22, Exo 18:26

TSK: Deu 1:18

Deu 4:5, Deu 4:40, Deu 12:28, Deu 12:32; Mat 28:20; Act 20:20, Act 20:27

TSK: Deu 1:19

through : Deu 8:15, Deu 32:10; Num 10:12; Jer 2:6

we came : Deu 1:2; Num 13:26

TSK: Deu 1:20

the mountain : Deu 1:7, Deu 1:8

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Deu 1:1-2

These verses are prefixed as a connecting link between the contents of the preceding books and that of Deuteronomy now to follow. The sense of the passage might be given thus: "The discourses of Moses to the people up to the eleventh month of the fortieth year"(compare Deu 1:3) "have now been recorded."The proper names which follow seem to belong to places where "words"of remarkable importance were spoken. They are by the Jewish commentators referred to the spots which witnessed the more special sins of the people, and the mention of them here is construed as a pregnant rebuke. The Book of Deuteronomy is known among the Jews as "the book of reproofs."

On this side of Jordan - Rather, "beyond Jordan"(as in Deu 3:20, Deu 3:25). The phrase was a standing designation for the district east of Jordan, and at times, when Greek became commonly spoken in the country, was exactly represented by the proper name Peraea.

In the wilderness, in the plain - The former term denotes the Desert of Arabia generally; the latter was the sterile tract (‘ Arabah,’ Num 21:4 note) which stretches along the lower Jordan to the Dead Sea, and is continued thence to the Gulf of Akaba.

Over against the Red Sea - Render it: "over against Suph.""Sea"is not in the original text. "Suph"is either the pass Es Sufah near Ain-el-Weibeh (Num 13:26 note), or the name of the alluvial district (the Num 21:14 note).

Tophel is identified with Tufileh, the Tafyle of Burckhardt, still a considerable place - some little distance southeast of the Dead Sea. Paran is probably "Mount Paran"Deu 33:2; or a city of the same name near the mountain. Compare Gen 14:6.

Laban is generally identified with Libnah Num 33:20, and Hazeroth with Ain Hadherah (Num 11:34 note); but the position of Dizahab is uncertain.

Deu 1:2

For Kadesh see Num 13:26 note; and for Horeb see Exo 3:1.

Barnes: Deu 1:4

Astaroth - On this place compare Gen 14:5 and note.

In Edrei - These words should, to render the sense clear, come next after "slain."The battle in which Sihon and Og were defeated took place at Edrei.

Barnes: Deu 1:5

In the land of Moab - This district had formerly been occupied by the Moabites, and retained its name from them: but had been conquered by the Amorites. Compare Num 21:25, note; Num 22:5, note.

Declare - Render, explain the Law already declared.

Barnes: Deu 1:6

The first and introductory address of Moses to the people is here commenced. It extends to Deu 4:40; and is divided from the second discourse by the Deu 1:4 :41-49. A summary of the address is given in the chapter-headings usually found in English Bibles.

Barnes: Deu 1:7

To the mount of the Amorites - i. e. to the mountain district occupied by the Amorites, reaching into the Negeb, and part of the territory assigned to the tribe of Judah.

Barnes: Deu 1:9-15

This appointment of the "captains"(compare Exo 18:21 ff) must not be confounded with that of the elders in Num 11:16 ff. The former would number 78,600; the latter were 70 only.

A comparison between this passage and that in Exodus makes it obvious that Moses is only touching on certain parts of the whole history, without regard to order of time, but with a special purpose. This important arrangement for the good government of the people took place before they left Horeb to march direct to the promised land. This fact sets more clearly before us the perverseness and ingratitude of the people, to which the orator next passes; and shows, what he was anxious to impress, that the fault of the 40 years’ delay rested only with themselves!

Barnes: Deu 1:19

That great and terrible wilderness - Compare Deu 8:15. This language is such as people would employ after having passed with toil and suffering through the worst part of it, the southern half of the Arabah (see Num 21:4 note); and more especially when they had but recently rested from their marches in the plain of Shittim, the largest and richest oasis in the whole district on the Eastern bank near the mouth of the Jordan.

Poole: Deu 1:1

Unto all Israel to wit, by the heads or elders of the several tribes, or others, who were to communicate these discourses to all the people in several assemblies.

In the plain either.

1. In the vast desert of Arabia. But that is no where called a plain . Or rather,

2. In the plain of Moab, as may appear by comparing this with Deu 1:5 Num 22:1 Deu 34:8 .

Object. That was far from the Red Sea here mentioned.

Answ The word suph here used doth not signify the Red Sea , which is commonly called jam suph , and which was at too great a distance; but some other place now unknown to us, (as also most of the following places are,) so called from the reeds , or flags , or rushes (which that word signifies) that grew in or near it; which reason of the name being common to other places with the Red Sea, it is not strange if they got the same name. Compare Num 21:14 . Paran not that Num 10:12 , which there and elsewhere is called the wilderness of Paran , and which was too remote; but some other place called by the same name, than which nothing more usual. Tophel and Laban places not mentioned elsewhere.

Hazeroth of which see Num 11:35 33:17,18 . And these places seem to be the several bounds and limits not of the whole country of Moab, but of the plain of Moab, where Moses now was, and spoke these words.

Poole: Deu 1:2

This is added to show that the reason why the Israelites in so many years were advanced no further from Horeb than to these plains, was not the great distance of the places or length of the way, which was but a journey of eleven days at most, but because of their rebellions, as is mentioned before and repeated in this book.

Horeb or

Sinai the place where the law was given, which is promiscuously called by both those names.

Mount Seir or Mount Edom, i.e. the mountainous country of Seir, which was first possessed by the Horims, and afterwards by the Edomites, Deu 2:12 .

Kadesh-barnea was not far from the borders of Canaan. See Gen 16:14 Num 13:26 .

Poole: Deu 1:3

This was but a little before his death.

Poole: Deu 1:4

His palace or mansion-house was at

Astaroth and he was slain at

Edrei Num 21:33 ; of both these places, see Gen 14:5 Jos 13:31 .

Poole: Deu 1:6

Of Horeb, where they continued about a year’ s space, Exo 19:1 Num 10:11,12 .

Poole: Deu 1:7

To the mount of the Amorite i.e. to the mountainous country where the Amorites dwelt, which is opposed to the plain here following, where others of them dwelt. And this is the first mentioned, because it was in the borders of the land: see below, Deu 1:19,20 . The divers parts or bounds of the land are here mentioned.

Poole: Deu 1:8

Before you Heb. before your faces ; it is open to your view, and to your possession; there is no impediment in the way. See Poole "Gen 13:9" ; See Poole "Gen 34:10" .

Poole: Deu 1:9

At that time i.e. about that time, to wit, a little before their coming to Horeb, Exo 18:18 .

Poole: Deu 1:12

Your burden the trouble of ruling and managing so perverse a people.

Your strife either your quarrellings with God; or rather your contentions among yourselves, for the determination whereof the elders were appointed.

Poole: Deu 1:13

Persons of knowledge, wisdom, and experience, men famous, and had in reputation, for ability and integrity; for to such they would more readily submit.

Poole: Deu 1:15

The chief not in authority, which yet they had not, but in endowments for good government.

And officers inferior officers, that were to attend upon the superior magistrates, and to execute their decrees.

Poole: Deu 1:16

That converseth or dealeth with him. To such God would have justice equally administered as to his own people, partly for the honour of religion, and partly for the interest which every man hath in matters of common right.

Poole: Deu 1:17

Not respect persons Heb. not know or acknowledge faces, i.e. not give sentence according to the outward qualities of the person as he is poor or rich, your friend or enemy, but purely according to the merits of the cause. For which reason some of the Grecian lawgivers ordered that the judges should give sentence in the dark, where they could not see men’ s faces. See the same or the like phrase Deu 10:17 2Ch 19:6,7 Job 13:8 Jam 2:1,9 .

The small persons of the meanest rank.

The judgment is God’ s i.e. it is passed in the name of God, and by commission from him, by you as representing his person, and doing his work, who therefore will own and defend you therein against all your enemies, and to whom you must give an exact account.

Poole: Deu 1:18

I delivered unto you, and especially unto your judges, all the laws, statues, and judgments revealed unto me by the Lord in Horeb.

Haydock: Deu 1:1

Beyond. The eastern side of the Jordan is so called in Scripture, with reference to the promised land. (Menochius) ---

Hebrew may mean also, "on this side, or at the passage" about Bethabara, "the house of passage," near which the Hebrews were encamped, and where Josue probably crossed over the Jordan, as it was the usual ford. Calmet seems to think that these two first verses have been inverted by Esdras, &c., or interpolated, as he says Moses never crossed the Jordan, and certainly addressed the Hebrews near that river, at a great distance from the Red Sea: but the text does not assert the contrary. It only determines that the place where he harangued them, was a part of the wilderness, or the plains of Moab, over-against the Red Sea, which they had left when they came from Asiongaber, unless the term Suph, which signifies red, may be a proper name of the station Supha, near the torrent Zared, (Numbers xxi. 14,) as Calmet maintains. If this be admitted, this difficulty vanishes, for the camp of Israel was certainly over-against, and not even remote from this place. The other cities may have been in the environs, or Moses may have referred to the stations and places in the desert of Pharan, at Tophel, Laban, or Lebna, Haseroth, (Numbers xxxiii. 17,) where there is very much gold, (Septuagint, "gold mines;" Hebrew, " dizahab," ) and Cades-barne. Lebna, Haseroth, and Cades-barne, were in the territory of the Idumeans, who dwelt to the south-west of the plains of Moab. Tophel and Dizahab are unknown (Calmet) as well as Laban, Haseroth, and Pharan, if they be not the names of encampments. Geographers vary so much in their descriptions of the road, which the Hebrews followed, and in maps of the adjacent countries, that it is now impossible to decide. (Haydock)

Haydock: Deu 1:2

Cades-barne. All the distance between Horeb and the Jordan, by Mount Seir, on the road to Cades-barne, might have been traveled in eleven days' time, being about 300 miles; or the Hebrews were so long in going thither, Numbers xxxiii. 17. (Calmet) ---

It was to punish the Israelites for their frequent rebellions, that they were condemned to wander in that wilderness for forty years. (Du Hamel) ---

They might have entered the promised land when they first came to Cades-barne, from Mount Horeb, (Numbers xiii. 1, 27,) which, even by the circuitous road of Mount Seir, would not have taken them above eleven days. He mentions this to remind them of their folly. Perhaps all the aforesaid places may have been between Horeb and Cades-barne, as Bonfrere maintains that Laban was in the neighbourhood of Sinai, where Moses first received the law which he is now going to explain. His discourse turns upon the chief occurrences of the forty years' journey; and hence, these are the words, (ver. 1,) may refer not only to what he was going to say, but also to the commands which he had already notified to the Israelites, from the passage of the Red Sea till the station Abelsetim, upon the banks of the Jordan, Numbers xxxvi. 13. (Haydock) ---

Deuteronomy contains a recapitulation of the law, and therefore it was to be read aloud to all the people on the feast of tabernacles, every seventh year; and the new kings, or rulers of the Hebrews, were commanded to transcribe it, and every day read some part for the rule of their conduct, chap. xvii. 18., and xxxi. 10. (Tirinus)

Haydock: Deu 1:3

Month, corresponding with our January, if the ecclesiastical calculation be followed; but if we date from Tisri, this eleventh month will be our July or August. Moses died on the 7th of the following month. (Du Hamel)

Haydock: Deu 1:4

Astaroth signifies "sheep," particularly ewes, with their dugs distended with milk. Hence the Sidonians formed the idea of their Astarte, 1 Kings xi. 5. (Haydock) ---

The Rabbins say, that Astaroth denotes large mountains, generally covered with sheep. Astaroth-Carnaim was the city. (Eusebius) ---

Here the famous Og resided, though he was defeated at Edrai, as the Hebrew intimates. (Calmet)

Haydock: Deu 1:5

Expound. He begins, as usual, with commemorating the wonders of God, in favour of an ungrateful people. This book may be considered as a supplement to the other four books. (Calmet) ---

We need not wonder, therefore, if we find some new observations. The reason why the sabbath is to be kept, is here said to be in memory of the law being given to the Hebrews, and their liberation from slavery; (chap. v. 15,) whereas in Exodus, it seems to be designed to remind people that God rested on the seventh day. But here is no contradiction. (Watson)

Haydock: Deu 1:7

Turn you. The Hebrews, after the passage of the Red Sea, seemed to turn their backs upon the promised land, to go southward. Now, therefore, they are ordered to bend their course to the north, and to enter Chanaan, (Haydock) on the western side of the lake of Sodom, where the Amorrhites dwelt. (Calmet) ---

Their mountain, and the other hills, and plains, and vales, (Hebrew sephela, mentioned [in] 1 Machabees xii. 38,) as far as the Nile and Mediterranean, were the southern limits of the Chanaanites, whose country extended to Libanus. See Numbers xxxiv. (Haydock) ---

God promises also to deliver the country as far as the Euphrates to the Hebrews, provided they continue faithful to him, chap. xix. 8. As they neglected this condition, they never possessed the whole country, not even that of Chanaan, unmolested. Yet the whole was tributary to them in the days of David and Solomon. (St. Augustine, q. 21. in Jos.) (Masius) (Tirinus)

Haydock: Deu 1:9

I said, following the advice of Jethro, Exodus xviii. 18.

Haydock: Deu 1:15

Who, &c. Hebrew, "and shoterim ( officers like our serjeants, designed to publish and execute the sentence of the judges) over or among your tribes." The Persians still call such officers chaters. The Rabbins say, that the shoterim were generally selected from among the Cinites, the descendants of Jethro, 1 Paralipomenon ii. 55. But we find that the Levites were also chosen, 2 Paralipomenon xix. 11. They seem to have had sometimes the authority of judges, princes, or doctors for the instruction of the people, as the Vulgate here expresses it. (Calmet)

Ver 17. Respect. Hebrew, "fear." (Menochius) ---

Those who judge ought to be quite impartial, and never suffer their sentence to be dictated either by love or by fear. (Haydock) (Ecclesiasticus vii. 6.) ---

Of God, to whom you must give an account of your conduct, Wisdom vi. 4. Speak therefore in his name, and imitate his justice and other perfections. See Psalm lxxxi 1. (Calmet) ---

If any one absolve an oppressor because he is rich, that judge is guilty of partiality. (Du Hamel) (Isaias i. 23.) ---

Hear it, as the supreme judge. (Menochius) ---

The people selected such as might be most proper, out of whom Moses made his choice. (Salien) ---

An appeal might be made to himself. (Abulensis, q. 11.)

Gill: Deu 1:1

These be the words which Moses spake unto all Israel,.... Not what are related in the latter part of the preceding book, but what follow in this; and which were spoken by him, not to the whole body of the people gathered together to hear him, which they could not do without a miracle; but to the heads of the people, the representatives of them, who were convened to hear what he had to say, in order to communicate it to the people; unless we can suppose that Moses at different times to several parties of them delivered the same things, until they had all heard them:

on this side Jordan; before the passage of the Israelites over it to the land of Canaan; for Moses never went in thither, and therefore it must be the tract which the Greeks call Persea, and which with respect to the Israelites when in the land of Canaan is called "beyond Jordan", for here now Moses was; and the children of Israel had been here with him a considerable time in the wilderness, the vast wilderness of Arabia, which reached hither:

in the plain; the plains of Moab, between Bethjeshimoth and. Abelshittim, where the Israelites had lain encamped for some time, and had not as yet removed; see Num 33:49.

over against the Red sea: the word "sea" is not in the text, nor is there anything in it which answers to "Red"; it should be rendered "opposite Suph", which seems to be the name of a place in Moab, not far from the plains of it, and perhaps is the same with Suphah in Num 21:14 for from the Red sea they were at a considerable distance:

between Paran, and Tophel, and Laban, and Hazeroth, and Dizahab; these are names of places which were the boundaries and limits of the plains of Moab, or lay very near them; for Paran cannot be understood of the Wilderness of Paran, which was too remote, but a city or town of that name. Tophel and Laban we read of nowhere else; a learned man ^a conjectures Tophel is the name of the station where the Israelites loathed the manna as light bread, because of the insipidness of it, which he observes this word signifies; but that station was either Zalmonah, or Punon, or this station must be omitted in the account of their journeys, and besides was too remote. Jarchi helps this conjecture a little, who puts Tophel and Laban together, and thinks they signify their murmuring because of the manna, which was white, as Laban signifies; but the above writer takes Laban to be a distinct station, the same with Libnah, Num 33:20, and Hazeroth to be the station between Mount Sinai and Kadesh, Num 12:16. But both seem to be too remote from the plains of Moab; and Dizahab he would have to be the same with Eziongaber, Num 33:35, which he says the Arabs now call Dsahab, or Meenah el Dsahab, that is, "the port of gold"; and certain it is that Dizahab has the signification of gold, and, is by Hillerus ^b rendered "sufficiency of gold", there being large quantities of it here; perhaps either through the riches of the port by trade, or by reason of a mine of gold at it, or near it; so the Vulgate Latin version renders it, "where there is much gold", and the Septuagint version "golden mines", Catachrysea; and Jerom ^c makes mention of a place of this name, and says they are mountains abounding with gold in the wilderness, eleven miles from Horeb, where Moses is said to write Deuteronomy; elsewhere ^d he calls it Dysmemoab, i.e. the west of Moab, near Jordan, opposite Jericho.

Gill: Deu 1:2

There are eleven days' journey from Horeb, by the way of Mount Seir, to Kadeshbarnea. Not that the Israelites came thither in eleven days from Horeb, for they stayed by the way at Kibrothhattaavah, a whole month at least, and seven days at Hazeroth; but the sense is, that this was the computed distance between the two places; it was what was reckoned a man might walk in eleven days; and if we reckon a day's journey twenty miles, of which See Gill on Jon 3:3, the distance must be two hundred and twenty miles. But Dr. Shaw ^e allows but ten miles for a day's journey, and then it was no more than one hundred and ten, and indeed a camp cannot be thought to move faster; but not the day's journey of a camp, but of a man, seems to be intended, who may very well walk twenty miles a day for eleven days running; but it seems more strange that another learned traveller ^f should place Kadeshbarnea at eight hours, or ninety miles distance only from Mount Sinai. Moses computes not the time that elapsed between those two places, including their stations, but only the time of travelling; and yet Jarchi says, though it was eleven days' journey according to common computation, the Israelites performed it in three days; for he observes that they set out from Horeb on the twentieth of Ijar, and on the twenty ninth of Sivan the spies were sent out from Kadeshbarnea; and if you take from hence the whole month they were at one place, and the seven days at another, there will be but three days left for them to travel in. And he adds, that the Shechinah, or divine Majesty, pushed them forward, to hasten their going into the land; but they corrupting themselves, he turned them about Mount Seir forty years. It is not easy to say for what reason these words are expressed, unless it be to show in how short a time the Israelites might have been in the land of Canaan, in a few days' journey from Horeb, had it not been for their murmurings and unbelief, for which they were turned into the wilderness again, and travelled about for the space of thirty eight years afterwards. Aben Ezra is of opinion, that the eleven days, for the word "journey" is not in the text, are to be connected with the preceding words; and that the sense is, that Moses spake these words in the above places, in the eleven days they went from Horeb to Kadesh.

Gill: Deu 1:3

And it came to pass in the fortieth year,.... That is, of the coming of the children of Israel out of Egypt:

in the eleventh month; the month Shebet, as the Targum of Jonathan, which answers to part of January and part of February:

in the first day of the month, that Moses spoke unto the children of Israel according to all that the Lord had given him in commandment unto them; repeated to them the several commandments, which the Lord had delivered to him at different times.

Gill: Deu 1:4

After he had slain Sihon the king of the Amorites, which dwelt in Heshbon,.... Either Moses, speaking of himself in the third person, or rather the Lord, to whom Moses ascribes the victory; of this king, and his palace, and the slaughter of him, see Num 21:24,

and Og the king of Bashan, which dwelt at Ashtaroth in Edrei; or near Edrei; for Edrei was not the name of a country, in which Ashtaroth was, but of a city at some distance from it, about six miles, as Jerom says ^g; hither Og came from Ashtaroth his palace to fight with Israel, and where he was slain, see Num 21:33. Ashtaroth was an ancient city formerly called Ashtaroth Karnaim, and was the seat of the Rephaim, or giants, from whom Og sprung; see Gill on Gen 14:5, see also Deu 3:11. Jerom says ^h in his time there were two castles in Batanea (or Bashan) called by this name, nine miles distant from one another, between Adara (the same with Edrei) and Abila; and in another place he says ⁱ Carnaim Ashtaroth is now a large village in a corner of Batanea, and is called Carnea, beyond the plains of Jordan; and it is a tradition that there was the house of Job.

Gill: Deu 1:5

On this side Jordan, in the land of Moab,.... On that side of Jordan in which the land of Moab was, and which with respect to the land of Canaan was beyond Jordan; this the Vulgate Latin version joins to the preceding verse:

began Moses to declare this law: to explain it, make it clear and manifest; namely, the whole system and body of laws, which had been before given him, which he "willed" ^k, as some render the word, or willingly took upon him to repeat and explain unto them, which their fathers had heard, and had been delivered unto them; but before he entered upon this, he gave them a short history of events which had befallen them, from the time of their departure from Horeb unto the present time, which is contained in this and the two next chapters:

saying; as follows.

Gill: Deu 1:6

The Lord our God spoke unto us in Horeb,.... The same with Sinai, as Aben Ezra observes; while the Israelites lay encamped near this mountain, the Lord spoke unto them:

saying, ye have dwelt long enough in this mount: or near it; for hither they came on the first day of the third month from their departure out of Egypt, and they did not remove from thence until the twentieth day of the second month in the second year, Exo 19:1 so that they were here a year wanting ten days; in which space of time the law was given them, the tabernacle and all things appertaining to it were made by them, rulers both ecclesiastical and civil were appointed over them, and they were numbered and marshalled in order under four standards, and so ready to march; and all this being done, they must stay no longer, but set forward for the land of Canaan. It is well for persons that they are not to stay long under the law, and the terrors of it, but are directed to Mount Zion; Heb 12:18.

Gill: Deu 1:7

Turn you and take your journey,.... That is, remove from Horeb, where they were, and proceed on in their journey, in which they had been stopped almost a year:

and go to the mount of the Amorites; where they and the Amalekites dwelt, in the south part of the land of Canaan, and which was the way the spies were sent, Num 13:17,

and unto all the places nigh thereunto; nigh to the mountain. The Targum of Jonathan and Jarchi interpret them of Moab, Ammon, Gebal, or Mount Seir: "in the plain, in the hills, and in the vale"; such was the country near this mountain, consisting of champaign land, hills, and valleys:

and in the south; the southern border of the land of Canaan, as what follows describes the other borders of it:

and by the sea side: the Mediterranean sea, the western border of the land, which Jarchi out of Siphri explains of Ashkelon, Gaza, and Caesarea, and so the Targum of Jonathan:

into the land of the Canaanites; which was then possessed by them, the boundaries of which to the south and west are before given, and next follow those to the north and east:

and unto Lebanon; which was on the north of the land of Canaan:

unto the great river, the river Euphrates; which was the utmost extent of the land eastward, and was either promised, as it was to Abraham, Gen 15:18 or enjoyed, as it was by Solomon, 1Ki 4:21.

Gill: Deu 1:8

Behold, I have set the land before you,.... Described it to them, and set its bounds, as well as had given them a grant of it:

go in and possess the land, which the Lord sware unto your fathers, Abraham, Isaac, and Jacob, to give unto them and their seed after them: and which being thus made sure unto them, they had nothing more to do than to go and take possession of it.

Gill: Deu 1:9

And I spake unto you at that time,.... About that time; for it was after the rock in Horeb was smitten, and before they encamped at Mount Sinai, that Jethro gave the advice which Moses took, and proceeded on it, as here related; see Exo 18:1.

saying, I am not able to bear you myself alone; to rule and govern them, judge and determine matters between them. Jethro suggested this to Moses, and he took the hint, and was conscious to himself that it was too much for him, and so declared it to the people, though it is not before recorded; see Exo 18:18.

Gill: Deu 1:10

The Lord your God hath multiplied you,.... Which was the reason why he could not bear them, or the government of them was too heavy for him, because they were so numerous, and the cases brought before him to decide were so many:

and, behold, you are this day as the stars of heaven for multitude; whereby it appeared that the promise to Abraham was fulfilled, Gen 15:5, they were now 600,000 men fit for war, besides women and children, and those under age, which must make the number of them very large.

Gill: Deu 1:11

The Lord God of your fathers make you a thousand times so many more as ye are,.... This prayer he made, or this blessing he pronounced on them, to show that he did not envy their increase, nor was any ways uneasy at it, but rejoiced in it, though he gave it as a reason of his not being able to govern them alone:

and bless you, as he hath promised you: with all kind of blessings, as he had often promised their fathers.

Gill: Deu 1:12

How can I myself alone bear your cumbrance, and your burden, and your strife? His meaning is, that he could not hear and try all their causes, and determine all their law suits, and decide the strifes and controversies which arose between them; it was too heavy for him, and brought too much trouble and incumbrance upon him.

Gill: Deu 1:13

Take ye wise men, and understanding, and known among your tribes,.... Not only whose persons were well known, but their characters and qualifications, for their probity and integrity, for their wisdom and prudence in the management of affairs, for their skill and knowledge in things divine and human, civil and religious, and for their capacity in judging and determining matters in difference; see Exo 18:21.

and I will make them rulers over you; the people were allowed to choose their own officers, whom they were to bring to Moses, and present before him, to be invested with their office. A like method was taken in the choice and constitution of deacons in the Christian church, when the secular affairs of it lay too heavy upon the apostles, Act 6:3.

Gill: Deu 1:14

And ye answered me and said,.... As the speech of Moses to the people is not expressed before, so neither this answer of theirs to him:

the thing which thou hast spoken is good for us to do; to look out for and present persons to him as before described; this they saw was for their own good and profit, as well as for the ease of Moses, and therefore readily agreed to it.

Gill: Deu 1:15

So I took the chief of your tribes, wise men, and known,.... The principal persons among them, that were remarkable and well known for their wisdom and understanding, whom the people presented to him:

and made them heads over you; rulers of them, as follows:

captains over thousands, and captains over hundreds, and captains over fifties, and captains over tens; see Exo 18:21.

and officers among your tribes; which Jarchi interprets of such that bind malefactors and scourge them, according to the decree of the judges, even the executioners of justice; and so the Jews commonly understand them to be, though some have thought they were judges also.

Gill: Deu 1:16

And I charged your judges at that time,.... When they were appointed and constituted, even the heads and rulers before spoken of; this charge is also new, and not recorded before:

saying, hear the causes between your brethren; hear both sides, and all that each of them have to say; not suffer one to say all he has to say, and oblige the other to cut his words short, as the Targum of Jonathan paraphrases it; but give them leave and time to tell their case, and give the best evidence they can of it:

and judge righteously; impartially, just as the case really appears to be, and according to the evidence given:

between every man and his brother; between an Israelite and an Israelite:

and the stranger that is with him; between an Israelite and proselyte, whether a proselyte of the gate, or of righteousness; the same justice was to be done to them as to an Israelite.

Gill: Deu 1:17

Ye shall not respect persons in judgment,.... Or pass judgment, and give sentence according to the outward appearances, circumstances, and relations of men; as whether they be friends or foes, rich or poor, old or young, men or women, learned or unlearned; truth and justice should always take place, without any regard to what persons are:

but you shall hear the small as well as the great; persons in low, life, and in mean circumstances, as well as great and noble personages; or little causes and of no great moment, as well as those of the utmost importance; all must be attended to, a cause about a "prutah" or a farthing, as well as one about a hundred pounds, in which Jarchi instances, and if that came first it was not to be postponed:

ye shall not be afraid of the face of man; of the frowns and threatenings of rich men, and of such as are in power and authority; not be awed or intimidated by them from doing justice; see Job 31:34,

for the judgment is God's; judges stand in the place of God, are put into their office by him, and act under him, and for him, and are accountable to him; and therefore should be careful what judgment they make, or sentence they pass, lest they bring discredit to him, and destruction on themselves:

and the cause that is too hard for you, bring it unto me, and I will hear it; which is said for their encouragement, as well as was an instruction to them not to undertake a cause too difficult for them; see Exo 18:22.

Gill: Deu 1:18

And I commanded you at that time all the things which ye should do. Delivered to them all the laws, moral, ceremonial, and judicial, which were then given him at Mount Sinai.

Gill: Deu 1:19

And when we departed from Horeb,.... As the Lord commanded them to do, when they were obedient:

we went through all the great and terrible wilderness; the wilderness of Paran, called "great", it reaching from Mount Sinai to Kadeshbarnea, eleven days' journey, as Adrichomius ^l relates; and "terrible", being so hard and dry as not to be ploughed nor sown, and presented to the sight something terrible and horrible, even the very image of death; to which may be added the fiery serpents and scorpions it abounded with, Deu 8:15,

which ye saw by the way of the mountain of the Amorites; that is, in the way that led to the mountain:

as the Lord our God commanded us; to depart from Horeb, and take a tour through the wilderness towards the said mountain:

and we came to Kadeshbarnea; having stayed a month by the way at Kibrothhattaavah, where they lusted after flesh, and seven days at Hazeroth, where Miriam was shut out of the camp for leprosy during that time.

Gill: Deu 1:20

And I said unto you, you are come unto the mountain of the Amorites,.... Which was inhabited by them, and was one of the seven nations the Israelites were to destroy, and possess their land, and which lay on the southern part of the land of Canaan:

which the Lord our God doth give unto us; not the mountain only, but the whole country of that people, and even all the land of Canaan.

Commentary -- Verse Notes / Footnotes

NET Notes: Deu 1:1

¹ tn Heb “These are the words.”

² tn Heb “to all Israel.”

³ tn Heb “on the other side of the Jordan.” This would appear to favor authorship by someone living on the west side of the Jordan, that is, in Canaan, whereas the biblical tradition locates Moses on the east side (cf. v. 5). However the Hebrew phrase בְּעֵבֶר הַיּרְדֵּן (bÿ’ever hayyrÿden) is a frozen form meaning “Transjordan,” a name appropriate from any geographical vantage point. To this day, one standing east of the Jordan can describe himself as being in Transjordan.

⁴ tn The Hebrew term מוֹל (mol) may also mean “in front of” or “near” (cf. NCV, TEV, CEV, NLT).

⁵ sn This place is otherwise unattested and its location is unknown. Perhaps it is Khirbet Sufah, 4 mi (6 km) SSE of Madaba, Jordan.

⁶ tn The Hebrew term בֵּין (ben) may suggest “in the area of.”

⁷ sn Paran is the well-known desert area between Mount Sinai and Kadesh Barnea (cf. Num 10:12; 12:16).

⁸ sn Tophel refers possibly to et£-T£afîleh, 15 mi (25 km) SE of the Dead Sea, or to Da‚bîlu, another name for Paran. See H. Cazelles, “Tophel (Deut. 1:1),” VT 9 (1959): 412-15.

⁹ sn Laban. Perhaps this refers to Libnah (Num 33:20).

¹⁰ sn Hazeroth. This probably refers to àAin Khadra. See Y. Aharoni, The Land of the Bible, 199-200.

¹¹ sn Di Zahab. Perhaps this refers to Mina al-Dhahab on the eastern Sinai coast.

NET Notes: Deu 1:2

¹ sn An eleven-day journey was about 140 mi (233 km).

² sn Horeb is another name for Sinai. “Horeb” occurs 9 times in the Book of Deuteronomy and “Sinai” only once (33:2). “Sinai” occurs 13 times in the Book of Exodus and “Horeb” only 3 times.

³ sn Kadesh Barnea. Possibly this refers to àAin Qudeis, about 50 mi (80 km) southwest of Beer Sheba, but more likely to àAin Qudeirat, 5 mi (8 km) NW of àAin Qudeis. See R. Cohen, “Did I Excavate Kadesh-Barnea?” BAR 7 (1981): 20-33.

⁴ sn Mount Seir is synonymous with Edom. “By way of Mount Seir” refers to the route from Horeb that ended up in Edom Cf. CEV “by way of the Mount Seir Road”; TEV “by way of the hill country of Edom.”

NET Notes: Deu 1:3

¹ tn Heb “in” or “on.” Here there is a contrast between the ordinary time of eleven days (v. 2) and the actual time of forty years, so “not until” brings out that vast disparity.

² sn The eleventh month is Shebat in the Hebrew calendar, January/February in the modern (Gregorian) calendar.

³ sn The fortieth year would be 1406 b.c. according to the “early” date of the exodus. See E. H. Merrill, Kingdom of Priests, 66-75.

⁴ tn Heb “according to all which.”

NET Notes: Deu 1:4

¹ tn Heb “when he struck [or “smote”].”

² sn See Deut 2:26–3:22.

³ tn Heb “who lived.”

⁴ sn Heshbon is probably modern Tell Hesban, about 7.5 mi (12 km) south southwest of Amman, Jordan.

⁵ tn Heb “who lived.”

⁶ sn Ashtaroth is probably Tell àAshtarah, about 22 mi (35 km) due east of the Sea of Galilee.

⁷ sn Edrei is probably modern Deràa, 60 mi (95 km) south of Damascus (see Num 21:33; Josh 12:4; 13:12, 31).

NET Notes: Deu 1:5

¹ tn Heb “this instruction”; KJV, NIV, NRSV “this law”; TEV “God’s laws and teachings.” The Hebrew noun תוֹרָה (torah) is derived from the verb יָרָה (yarah, “to teach”) and here it refers to the Book of Deuteronomy, not the Pentateuch as a whole.

NET Notes: Deu 1:6

¹ tn Heb “lived”; “dwelled.”

NET Notes: Deu 1:7

¹ tn Heb “turn”; NAB “Leave here”; NIV, TEV “Break camp.”

² tn Heb “go (to).”

³ tn Heb “its dwelling places.”

⁴ tn Heb “the Arabah” (so ASV, NAB, NIV, NRSV).

⁵ tn Heb “lowlands” (so TEV) or “steppes”; NIV, CEV, NLT “the western foothills.”

sn The Shephelah is the geographical region between the Mediterranean coastal plain and the Judean hill country.

⁶ sn The Hebrew term Negev means literally “desert” or “south” (so KJV, ASV). It refers to the area south of Beer Sheba and generally west of the Arabah Valley between the Dead Sea and the Gulf of Aqaba.

NET Notes: Deu 1:8

¹ tn Heb “I have placed before you the land.”

² tn Heb “the Lord.” Since the Lord is speaking, it is preferable for clarity to supply the first person pronoun in the translation.

³ tn Heb “swore” (so NAB, NIV, NRSV, NLT). This refers to God’s promise, made by solemn oath, to give the patriarchs the land.

⁴ tn Heb “fathers” (also in vv. 11, 21, 35).

⁵ tn Heb “their seed after them.”

NET Notes: Deu 1:10

¹ tn Heb “multiplied you.”

² tn Or “heavens.” The Hebrew term שָׁמַיִם (shamayim) may be translated “heaven(s)” or “sky” depending on the context.

NET Notes: Deu 1:11

¹ tn Heb “may he bless you.”

NET Notes: Deu 1:13

¹ tn The Hebrew verb נְבֹנִים (nÿvonim, from בִּין [bin]) is a Niphal referring to skill or intelligence (see T. Fretheim, NIDOTTE 1:652-53).

NET Notes: Deu 1:15

¹ tn Or “selected”; Heb “took.”

NET Notes: Deu 1:16

¹ tn Or “you.” A number of English versions treat the remainder of this verse and v. 17 as direct discourse rather than indirect discourse (cf. KJV, NAB, NIV, NRSV, NLT).

² tn Heb “brothers.” The term “brothers” could, in English, be understood to refer to siblings, so “fellow citizens” has been used in the translation.

³ tn The Hebrew word צֶדֶק (tsedeq, “fairly”) carries the basic idea of conformity to a norm of expected behavior or character, one established by God himself. Fair judgment adheres strictly to that norm or standard (see D. Reimer, NIDOTTE 3:750).

⁴ tn Heb “between a man and his brother.”

⁵ tn Heb “his stranger” or “his sojourner”; NAB, NIV “an alien”; NRSV “resident alien.” The Hebrew word גֵּר (ger) commonly means “foreigner.”

NET Notes: Deu 1:17

¹ tn Heb “you,” and throughout the verse (cf. NASB, NRSV).

² tn Heb “the small,” but referring to social status, not physical stature.

NET Notes: Deu 1:20

¹ tn The Hebrew participle has an imminent future sense here, although many English versions treat it as a present tense (“is giving us,” NAB, NIV, NRSV) or a predictive future (“will give us,” NCV).

Geneva Bible: Deu 1:1

These [be] the words which Moses spake unto all Israel on ^{( a )} this side Jordan in the wilderness, in the plain ^{( b )} over against the Red [sea], between Paran, and Tophel, and Laban, and Hazeroth, and Dizahab.

The Argument - The wonderful love of God toward his Church is actively set forth in this book. Even through their ingratitude and many rebellions against God, for the space forty years. (Deu 9:7) they deserved to have been cut off from the number of his people, and forever to have been deprived of the use of his holy word and ordinances: yet he ever preserved his Church even for his own mercy's sake, and would still have his name called upon among them. Wherefore he brings them into the land of Canaan, destroys their enemies, gives them their country, towns and goods, and exhorts them by the example of their fathers (whose infidelity, idolatry, adulteries, complaining and rebellions, he had most severely punished) to fear and obey the Lord, to embrace and keep his law without adding to it or diminishing from it. For by his word he would be known to be their God, and they his people, by his word he would govern his Church, and by the same they would learn to obey him: by his word he would discern the false prophet from the true, light form darkness, ignorance from knowledge, and his own people from all the other nations and infidels: teaching them by it to refuse and detest, destroy and abolish whatever is not agreeable to his holy will, seem it otherwise never so good or precious in the eyes of man. For this cause God promised to raise up kings and governors, for the setting forth of his word and preservation of his Church: giving to them a special charge for the executing of it: whom therefore he wills to exercise themselves diligently in the continual study and meditation of the same: that they might learn to fear the Lord, love their subjects, abhor covetousness and vices, and whatever offends the majesty of God. As he had before instructed their fathers in all things belonging both to his spiritual service and also for the maintenance of that society which is between men: so he prescribes here anew all such laws and ordinances, which either concern his divine service, or else are necessary for a common good: appointing to every estate and degree their charge and duty: as well, how to rule and live in the fear of God, as to nourish friendship toward their neighbours, and to preserve the order which God has established among men: threatening most horrible plagues to them that transgress his commandments, and promising blessings and happiness to those who observe and obey them.

^{( a )} In the country of Moab.

^{( b )} So that the wilderness was between the sea and the plain of Moab.

Geneva Bible: Deu 1:2

([There are] eleven days' [journey] from ^{( c )} Horeb by the way of mount Seir unto Kadeshbarnea.)

^{( c )} In Horeb, or Sinai, forty years before the law was given: but because all that were then of age and judgment were now dead, Moses repeats the same to the youth who either then were not born, or had not judgment.

Geneva Bible: Deu 1:4

After he had slain ^{( d )} Sihon the king of the Amorites, which dwelt in Heshbon, and Og the king of Bashan, which dwelt at Astaroth in Edrei:

^{( d )} By these examples of God's favour, their minds are prepared to receive the law.

Geneva Bible: Deu 1:5

On this side Jordan, in the land of Moab, ^{( e )} began Moses to declare this law, saying,

^{( e )} The second time.

Geneva Bible: Deu 1:6

The LORD our God spake unto us in ^{( f )} Horeb, saying, Ye have dwelt long enough in this mount:

^{( f )} In the second year and second month, (Num 10:11).

Geneva Bible: Deu 1:9

And I spake ^{( g )} unto you at that time, saying, I am not able to bear you myself alone:

^{( g )} By the counsel of Jethro my father-in-law, (Exo 18:19).

Geneva Bible: Deu 1:10

The LORD your God hath ^{( h )} multiplied you, and, behold, ye [are] this day as the stars of heaven for multitude.

^{( h )} Not so much by the course of nature, as miraculously.

Geneva Bible: Deu 1:12

How can I myself alone ^{( i )} bear your cumbrance, and your burden, and your strife?

^{( i )} Signifying how great a burden it is, to govern the people.

Geneva Bible: Deu 1:13

Take you wise men, and understanding, and ^{( k )} known among your tribes, and I will make them rulers over you.

^{( k )} Whose godliness and uprightness is known.

Geneva Bible: Deu 1:15

So I took the chief of your tribes, ^{( l )} wise men, and known, and made them heads over you, captains over thousands, and captains over hundreds, and captains over fifties, and captains over tens, and officers among your tribes.

^{( l )} Declaring what sort of men ought to have a public charge, read (Exo 18:21).

Geneva Bible: Deu 1:17

Ye shall not respect persons in judgment; [but] ye shall hear the small as well as the great; ye shall not be afraid of the face of man; for the judgment [is] ^{( m )} God's: and the cause that is too hard for you, bring [it] unto me, and I will hear it.

^{( m )} You are his Lieutenants.

Geneva Bible: Deu 1:20

And ^{( n )} I said unto you, Ye are come unto the mountain of the Amorites, which the LORD our God doth give unto us.

^{( n )} So that the fault was in themselves, that they did not sooner possess the inheritance promised.

Commentary -- Verse Range Notes

TSK Synopsis: Deu 1:1-46

1 Moses' speech in the end of the fortieth year;

6 briefly rehearsing the history of God's sending them from Horeb;

14 of giving them officers;

19 of sending the spies to search the land;

34 of his anger for their incredulity;

41 and disobedience.

MHCC: Deu 1:1-8

Moses spake to the people all the Lord had given him in commandment. Horeb was but eleven days distant from Kadesh-barnea. This was to remind them that their own bad conduct had occasioned their tedious wanderings; that they might the more readily understand the advantages of obedience. They must now go forward. Though God brings his people into trouble and affliction, he knows when they have been tried long enough. When God commands us to go forward in our Christian course, he sets the heavenly Canaan before us for our encouragement.

MHCC: Deu 1:9-18

Moses reminds the people of the happy constitution of their government, which might make them all safe and easy, if it was not their own fault. He owns the fulfilment of God's promise to Abraham, and prays for the further accomplishment of it. We are not straitened in the power and goodness of God; why should we be straitened in our own faith and hope? Good laws were given to the Israelites, and good men were to see to the execution of them, which showed God's goodness to them, and the care of Moses.

MHCC: Deu 1:19-46

Moses reminds the Israelites of their march from Horeb to Kadesh-barnea, through that great and terrible wilderness. He shows how near they were to a happy settlement in Canaan. It will aggravate the eternal ruin of hypocrites, that they were not far from the kingdom of God. As if it were not enough that they were sure of their God before them, they would send men before them. Never any looked into the Holy Land, but they must own it to be a good land. And was there any cause to distrust this God? An unbelieving heart was at the bottom of all this. All disobedience to God's laws, and distrust of his power and goodness, flow from disbelief of his word, as all true obedience springs from faith. It is profitable for us to divide our past lives into distinct periods; to give thanks to God for the mercies we have received in each, to confess and seek the forgiveness of all the sins we can remember; and thus to renew our acceptance of God's salvation, and our surrender of ourselves to his service. Our own plans seldom avail to good purpose; while courage in the exercise of faith, and in the path of duty, enables the believer to follow the Lord fully, to disregard all that opposes, to triumph over all opposition, and to take firm hold upon the promised blessings.

Matthew Henry: Deu 1:1-8

We have here, I. The date of this sermon which Moses preached to the people of Israel. A great auditory, no question, he had, as many as could crowd within hearing, and particularly all the elders and officers, the representatives of the people; and, probably, it was on the sabbath day that he delivered this to them. 1. The place were they were now encamped was in the plain, in the land of Moab (Deu 1:1, Deu 1:5), where they were just ready to enter Canaan, and engage in a war with the Canaanites. Yet he discourses not to them concerning military affairs, the arts and stratagems of war, but concerning their duty to God; for, if they kept themselves in his fear and favour, he would secure to them the conquest of the land: their religion would be their best policy. 2. The time was near the end of the fortieth year since they came out of Egypt. So long God had borne their manners, and they had borne their own iniquity (Num 14:34), and now that a new and more pleasant scene was to be introduced, as a token for good, Moses repeats the law to them. Thus, after God's controversy with them on account of the golden calf, the first and surest sign of God's being reconciled to them was the renewing of the tables. There is no better evidence and earnest of God's favour than his putting his law in our hearts, Psa 147:19, Psa 147:20.

II. The discourse itself. In general, Moses spoke unto them all that the Lord had given him in commandment (Deu 1:3), which intimates, not only that what he now delivered was for substance the same with what had formerly been commanded, but that it was what God now commanded him to repeat. He gave them this rehearsal and exhortation purely by divine direction; God appointed him to leave this legacy to the church. He begins his narrative with their removal from Mount Sinai (Deu 1:6), and relates here, 1. The orders which God gave them to decamp, and proceed in their march (Deu 1:6, Deu 1:7): You have dwelt long enough in this mount. This was the mount that burned with fire (Heb 12:18), and gendered to bandage, Gal 4:24. Thither God brought them to humble them, and by the terrors of the law to prepare them for the land of promise. There he kept them about a year, and then told them they had dwelt long enough there, they must go forward. Though God brings his people into trouble and affliction, into spiritual trouble and affliction of mind, he knows when they have dwelt long enough in it, and will certainly find a time, the fittest time, to advance them from the terrors of the spirit of adoption. See Rom 8:15. 2. The prospect which he gave them of a happy and early settlement in Canaan: Go to the land of the Canaanites (Deu 1:7); enter and take possession, it is all your own. Behold I have set the land before you, Deu 1:8. When God commands us to go forward in our Christian course he sets the heavenly Canaan before us for our encouragement.

Matthew Henry: Deu 1:9-18

Moses here reminds them of the happy constitution of their government, which was such as might make them all safe and easy if it was not their own fault. When good laws were given them good men were entrusted with the execution of them, which, as it was an instance of God's goodness to them, so it was of the care of Moses concerning them; and, it should seem, he mentions it here to recommend himself to them as a man that sincerely sought their welfare, and so to make way for what he was about to say to them, wherein he aimed at nothing but their good. In this part of his narrative he insinuates to them,

I. That he greatly rejoiced in the increase of their numbers. He owns the accomplishment of God's promise to Abraham (Deu 1:10): You are as the stars of heaven for multitude; and prays for the further accomplishment of it (Deu 1:11): God make you a thousand times more. This prayer comes in in a parenthesis, and a good prayer prudently put in cannot be impertinent in any discourse of divine things, nor will a pious ejaculation break the coherence, but rather strengthen and adorn it. But how greatly are his desires enlarged when he prays that they might be made a thousand times more than they were! We are not straitened in the power and goodness of God, why should we be straitened in our own faith and hope, which ought to be as large as the promise? larger they need not be. It is from the promise that Moses here takes the measures of his prayer: The Lord bless you as he hath promised you. And why might he not hope that they might become a thousand times more than they were now when they were now ten thousand times more than they were when they went down into Egypt, about 250 years ago? Observe, When they were under the government of Pharaoh the increase of their numbers was envied, and complained of as a grievance (Exo 1:9); but now, under the government of Moses, it was rejoiced in, and prayed for as a blessing. The consideration of this might give them occasion to reflect with shame upon their own folly when they had talked of making a captain and returning to Egypt.

II. That he was not ambitious of monopolizing the honour of the government, and ruling them himself alone, as an absolute monarch, Deu 1:9. Though he was a man as well worthy of that honour, and as well qualified for the business, as ever any man was, yet he was desirous that others might be taken in as assistants to him in the business and consequently sharers with him in the honour: I cannot myself alone bear the burden, Deu 1:12. Magistracy is a burden. Moses himself, though eminently gifted for it, found it lay heavily on his shoulders; nay, the best magistrates complain most of the burden, and are most desirous of help, and most afraid of undertaking more than they can perform.

III. That he was not desirous to prefer his own creatures, or such as should underhand have a dependence upon him; for he leaves it to the people to choose their own judges, to whom he would grant commissions, not durant bene placito - to be turned out when he pleased; but quam diu se bene gesserint - to continue so long as they approved themselves faithful. Take you wise men, that are known to be so among your tribes, and I will make them rulers, Deu 1:13. Thus the apostles directed the multitude to choose overseers of the poor, and then they ordained them,. Act 6:3, Act 6:6. He directs them to take wise men and understanding, whose personal merit would recommend them. The rise and origin of this nation were so late that none of them could pretend to antiquity of race, and nobility of birth, above their brethren; and, having all lately come out of slavery in Egypt, it is probable that one family was not much richer than another; so that their choice must be directed purely by the qualifications of wisdom, experience, and integrity. "Choose those,"says Moses, "whose praise is in your tribes, and with all my heart I will make them rulers. "We must not grudge that God's work be done by other hands than ours, provided it be done by good hands.

IV. That he was in this matter very willing to please the people; and, though he did not in any thing aim at their applause, yet in a thing of this nature he would not act without their approbation. And they agreed to the proposal: The thing which thou hast spoken is good, Deu 1:14. This he mentions to aggravate the sin of their mutinies and discontents after this, that the government they quarrelled with was what they themselves had consented to; Moses would have pleased them if they would have been pleased.

V. That he aimed to edify them as well as to gratify them; for,

1. He appointed men of good characters (Deu 1:15), wise men and men known, men that would be faithful to their trust and to the public interest.

2. He gave them a good charge, Deu 1:16, Deu 1:17. Those that are advanced to honour must know that they are charged with business, and must give account another day of their charge. (1.) He charges them to be diligent and patient: Hear the causes. Hear both sides, hear them fully, hear them carefully; for nature has provided us with two ears, and he that answereth a matter before he heareth it, it is folly and shame to him. The ear of the learner is necessary to the tongue of the learned, Isa 50:4. (2.) To be just and impartial: Judge righteously. Judgment must be given according to the merits of the cause, without regard to the quality of the parties. The natives must not be suffered to abuse the strangers any more that the strangers to insult the natives or to encroach upon them; the great must not be suffered to oppress the small, nor to crush them, any more than the small, to rob the great, or to affront them. No faces must be known in judgment, but unbribed unbiased equity must always pass sentence. (3.) To be resolute and courageous: " You shall not be afraid of the face of man; be not overawed to do an ill thing, either by the clamours of the crowd or by the menaces of those that have power in their hands."And he gave them a good reason to enforce this charge: " For the judgment is God's. You are God's viceregents, you act for him, and therefore must act like him; you are his representatives, but if you judge unrighteously, you misrepresent him. The judgment is his, and therefore he will protect you in doing right, and will certainly call you to account if you do wrong."

3. He allowed them to bring all difficult cases to him, and he would always be ready to hear and determine, and to make both the judges and the people easy. Happy art thou. O Israel! in such praise as Moses was.

Matthew Henry: Deu 1:19-46

Moses here makes a large rehearsal of the fatal turn which was given to their affairs by their own sins, and God's wrath, when, from the very borders of Canaan, the honour of conquering it, and the pleasure of possessing it, the whole generation was hurried back into the wilderness, and their carcases fell there. It was a memorable story; we read it Num. 13 and 14, but divers circumstances are found here which are not related there.

I. He reminds them of their march from Horeb to Kadesh-barnea (Deu 1:19), through that great and terrible wilderness. This he takes notice of, 1. To make them sensible of the great goodness of God to them, in guiding them through so great a wilderness, and protecting them from the mischiefs they were surrounded with in such a terrible wilderness. The remembrance of our dangers should make us thankful for our deliverances. 2. To aggravate the folly of those who, in their discontent, would have gone back to Egypt through the wilderness, though they had forfeited, and had no reason to expect, the divine guidance, in such a retrograde motion.

II. He shows them how fair they stood for Canaan at that time, Deu 1:20, Deu 1:21. He told them with triumph, the land is set before you, go up and possess it. He lets them see how near they were to a happy settlement when they put a bar in their own door, that their sin might appear the more exceedingly sinful. It will aggravate the eternal ruin of hypocrites that they were not far from the kingdom of God and yet came short, Mar 12:34.

III. He lays the blame of sending the spies upon them, which did not appear in Numbers, there it is said (Deu 13:1, Deu 13:2) that the Lord directed the sending of them, but here we find that the people first desired it, and God, in permitting it, gave them up to their counsels: You said, We will send men before us, Deu 1:22. Moses had given them God's word (Deu 1:20, Deu 1:21), but they could not find in their hearts to rely upon that: human policy goes further with them than divine wisdom, and they will needs light a candle to the sun. As if it were not enough that they were sure of a God before them, they must send men before them.

IV. He repeats the report which the spies brought of the goodness of the land which they were sent to survey, Deu 1:24, Deu 1:25. The blessings which God has promised are truly valuable and desirable, even the unbelievers themselves being judges: never any looked into the holy land, but they must own it a good land. Yet they represented the difficulties of conquering it as insuperable (Deu 1:28); as if it were in vain to think of attacking them either by battle, "for the people are taller than we,"or by siege, "for the cities are walled up to heaven,"an hyperbole which they made use of to serve their ill purpose, which was to dishearten the people, and perhaps they intended to reflect on the God of heaven himself, as if they were able to defy him, like the Babel-builders, the top of whose tower must reach to heaven, Gen 11:4. Those places only are walled up to heaven that are compassed with God's favour as with a shield.

V. He tells them what pains he took with them to encourage them, when their brethren had said so much to discourage them (Deu 1:29): Then I said unto you, Dread not. Moses suggested enough to have stilled the tumult, and to have kept them with their faces towards Canaan. He assured them that God was present with them, and president among them, and would certainly fight for them, Deu 1:30. And for proof of his power over their enemies he refers them to what they had seen done in Egypt, where their enemies had all possible advantages against them and yet were humbled and forced to yield, Deu 1:30. And for proof of God's goodwill to them, and the real kindness which he intended them, he refers them to what they had seen in the wilderness (Deu 1:31, Deu 1:33), through which they had been guided by the eye of divine wisdom in a pillar of cloud and fire (which guided both their motions and their rests), and had been carried in the arms of divine grace with as much care and tenderness as were ever shown to any child borne in the arms of a nursing father. And was there any room left to distrust this God? Or were they not the most ungrateful people in the world, who, after such sensible proofs of the divine goodness, hardened their hearts in the day of temptation? Moses had complained once that God had charged him to carry this people as a nursing father doth the sucking child (Num 11:12); but here he owns that it was God that so carried them, and perhaps this is alluded to (Act 13:18), where he is said to bear them, or to suffer their manners.

VI. He charges them with the sin which they were guilty of upon this occasion. Though those to whom he was now speaking were a new generation, yet he lays it upon them: You rebelled, and you murmured; for many of these were then in being, though under twenty years old, and perhaps were engaged in the riot; and the rest inherited their fathers' vices, and smarted for them. Observe what he lays to their charge. 1. Disobedience and rebellion against God's law: You would not go up, but rebelled, Deu 1:26. The rejecting of God's favours is really a rebelling against his authority. 2. Invidious reflections upon God's goodness. They basely suggested: Because the Lord hated us, he brought us out of Egypt, Deu 1:27. What could have been more absurd, more disingenuous, and more reproachful to God? 3. An unbelieving heart at the bottom of all this: You did not believe the Lord your God, Deu 1:32. All your disobedience to God's laws, and distrust of his power and goodness, flow from a disbelief of his word. A sad pass it has come to with us when the God of eternal truth cannot be believed.

VII. He repeats the sentence passed upon them for this sin, which now they had seen the execution of. 1. They were all condemned to die in the wilderness, and none of them must be suffered to enter Canaan except Caleb and Joshua, Deu 1:34-38. So long they must continue in their wanderings in the wilderness that most of them would drop off of course, and the youngest of them should be cut off. Thus they could not enter in because of unbelief. It was not the breach of any of the commands of the law that shut them out of Canaan, no, not the golden calf, but their disbelief of that promise which was typical of gospel grace, to signify that no sin will ruin us but unbelief, which is a sin against the remedy. 2. Moses himself afterwards fell under God's displeasure for a hasty word which they provoked him to speak: The Lord was angry with me for your sakes, Deu 1:37. Because all the old stock must go off, Moses himself must not stay behind. Their unbelief let death into the camp, and, having entered, even Moses falls within his commission. 3. Yet here is mercy mixed with wrath. (1.) That, though Moses might not bring them into Canaan, Joshua should (v. 38): Encourage him; for he would be discouraged from taking up a government which he saw Moses himself fall under the weight of; but let him be assured that he shall accomplish that for which he is raised up: He shall cause Israel to inherit it. Thus what the law could not do, in that it was weak, Jesus, our Joshua, does by bringing in the better hope. (2.) That, though this generation should not enter into Canaan, the next should, Deu 1:39. As they had been chosen for their fathers' sakes, so their children might justly have been rejected for their sakes. But mercy rejoiceth against judgement.

VIII. He reminds them of their foolish and fruitless attempt to get this sentence reversed when it was too late. 1. They tried it by their reformation in this particular; whereas they had refused to go up against the Canaanites, now they would go up, aye, that they would, in all haste, and they girded on their weapons of war for that purpose, Deu 1:41. Thus, when the door is shut, and the day of grace is over, there will be found those that stand without and knock. But this, which looked like a reformation, proved but a further rebellion. God, by Moses, prohibited the attempt (Deu 1:42): yet they went presumptuously up to the hill (Deu 1:43), acting now in contempt of the threatening, as before in contempt of the promise, as if they were governed by a spirit of contradiction; and it sped accordingly (Deu 1:44): they were chased and destroyed; and, by this defeat which they suffered when they provoked God to leave them, they were taught what success they might have had if they had kept themselves in his love. 2. They tried by their prayers and tears to get the sentence reversed: They returned and wept before the Lord, Deu 1:45. While they were fretting and quarrelling, it is said (Num 14:1): They wept that night; those were tears of rebellion against God, these were tears of repentance and humiliation before God. Note, Tears of discontent must be wept over again; the sorrow of the world worketh death, and is to be repented of; it is not so with godly sorrow, that will end in joy. But their weeping was all to no purpose. The Lord would not harken to your voice, because you would not harken to his; the decree had gone forth, and, like Esau, they found no place of repentance, though they sought it carefully with tears.

Keil-Delitzsch: Deu 1:1-5

Deu 1:1-4 contain the heading to the whole book; and to this the introduction to the first address is appended in Deu 1:5. By the expression,"These be the words," etc., Deuteronomy is attached to the previous books; the word "these," which refers to the addresses that follow, connects what follows with what goes before, just as in Gen 2:4; Gen 6:9, etc. The geographical data in Deu 1:1 present no little difficulty; for whilst the general statement as to the place where Moses delivered the addresses in this book, viz., beyond Jordan , is particularized in the introduction to the second address (Deu 4:46), as "in the valley over against Beth-Peor," here it is described as " in the wilderness, in the Arabah, "etc. This contrast between the verse before us and Deu 4:45-46, and still more the introduction of the very general and loose expression, "in the desert,"which is so little adapted for a geographical definition of the locality, that it has to be defined itself by the additional words "in the Arabah," suggest the conclusion that the particular names introduced are not intended to furnish as exact a geographical account as possible of the spot where Moses explained the law to all Israel, but to call up to view the scene of the addresses which follow, and point out the situation of all Israel at that time. Israel was " in the desert, "not yet in Canaan the promised inheritance, and in fact "in the Arabah." This is the name given to the deep low-lying plain on both sides of the Jordan, which runs from the Lake of Gennesaret to the Dead Sea, and stretches southwards from the Dead Sea to Aila , at the northern extremity of the Red Sea, as we may see very clearly from Deu 2:8, where the way which the Israelites took past Edom to Aila is called the "way of the Arabah," and also from the fact that the Dead Sea is called"the sea of the Arabah "in Deu 3:17 and Deu 4:49. At present the name Arabah is simply attached to the southern half of this valley, between the Dead Sea and the Red Sea; whilst the northern part, between the Dead Sea and the Sea of Galilee, is called el Ghor; though Abulfeda, Ibn Haukal, and other Arabic geographers, extend the name Ghor from the Lake of Gennesaret to Aila (cf. Ges. thes. p. 1166; Hengstenberg, Balaam, p. 520; Robinson, Pal. ii. p. 596). - סוּף מול , " over against Suph "( מול for מוּל , Deu 2:19; Deu 3:29, etc., for the sake of euphony, to avoid the close connection of the two 8-sounds). Suph is probably a contraction of ים־סוּף , "the Red Sea"(see at Exo 10:19). This name is given not only to the Gulf of Suez (Exo 13:18; Exo 15:4, Exo 15:22, etc.), but to that of Akabah also (Num 14:25; Num 21:4, etc.). There is no other Suph that would be at all suitable here. The lxx have rendered it πλήσιον τῆς ἐρυθρᾶς θαλάσσης ; and Onkelos and others adopt the same rendering. This description cannot serve as a more precise definition of the Arabah , in which case עשׁר (which) would have to be supplied before מול , since "the Arabah actually touches the Red Sea."Nor does it point out the particular spot in the Arabah where the addresses were delivered, as Knobel supposes; or indicate the connection between the Arboth Moab and the continuation of the Arabah on the other side of the Dead Sea, and point out the Arabah in all this extent as the heart of the country over which the Israelites had moved during the whole of their forty years' wandering (Hengstenberg). For although the Israelites passed twice through the Arabah, it formed by no means the heart of the country in which they continued for forty years. The words "opposite to Suph ,"when taken in connection with the following names, cannot have any other object than to define with greater exactness the desert in which the Israelites had moved during the forty years. Moses spoke to all Israel on the other side of the Jordan, when it was still in the desert, in the Arabah, still opposite to the Red Sea, after crossing which it had entered the wilderness (Exo 15:22), "between Paran , and Tophel , and Laban , and Hazeroth , and Di-Sahab ."Paran is at all events not the desert of this name in all its extent, but the place of encampment in the "desert of Paran "(Num 10:12; Num 12:16), i.e., the district of Kadesh in the desert of Zin (Num 13:21, Num 13:26); and Hazeroth is most probably the place of encampment of that name mentioned in Num 11:35; Num 12:16, from which Israel entered the desert of Paran . Both places had been very eventful to the Israelites. At Hazeroth , Miriam the prophetess and Aaron the high priest had stumbled through rebellion against Moses (Num 12). In the desert of Paran by Kadesh the older generation had been rejected, and sentenced to die in the wilderness on account of its repeated rebellion against the Lord (Num 14); and when the younger generation that had grown up in the wilderness assembled once more in Kadesh to set out for Canaan, even Moses and Aaron, the two heads of the nation, sinned there at the water of strife, so that they two were not permitted to enter Canaan, whilst Miriam died there at that time (Num 20). But if Paran and Hazeroth are mentioned on account of the tragical events connected with these places, it is natural to conclude that there were similar reasons for mentioning the other three names as well.

Tophel is supposed by Hengstenberg ( Balaam , p. 517) and Robinson ( Pal. ii. p. 570) and all the more modern writers, to be the large village of Tafyleh , with six hundred inhabitants, the chief place in Jebal , on the western side of the Edomitish mountains, in a well-watered valley of the wady of the same name, with large plantations of fruit-trees ( Burckhardt , Syr. pp. 677, 678). The Israelites may have come upon this place in the neighbourhood of Oboth (Num 21:10-11); and as its inhabitants, according to Burckhardt , p. 680, supply the Syrian caravans with a considerable quantity of provisions, which they sell to them in the castle of el Ahsa , Schultz conjectures that it may have been here that the people of Israel purchased food and drink of the Edomites for money (Deu 2:29), and that Tafyleh is mentioned as a place of refreshment, where the Israelites partook for the first time of different food from the desert supply. There is a great deal to be said in favour of this conjecture: for even if the Israelites did not obtain different food for the first time at this place, the situation of Tophel does warrant the supposition that it was here that they passed for the first time from the wilderness to an inhabited land; on which account the place was so memorable for them, that it might very well be mentioned as being the extreme east of their wanderings in the desert, as the opposite point to the encampment at Paran , where they first arrived on the western side of their wandering, at the southern border of Canaan. Laban is generally identified with Libnah , the second place of encampment on the return journey from Kadesh (Num 33:22), and may perhaps have been the place referred to in Num 16, but not more precisely defined, where the rebellion of the company of Korah occurred. Lastly, Di-Sahab has been identified by modern commentators with Mersa Dahab or Mina Dahab , i.e., gold-harbour, a place upon a tongue of land in the Elanitic Gulf, about the same latitude as Sinai, where there is nothing to be seen now except a quantity of date-trees, a few sand-hills, and about a dozen heaps of stones piled up irregularly, but all showing signs of having once been joined together (cf. Burckhardt , pp. 847-8; and Ritter, Erdk . xiv. pp. 226ff.). But this is hardly correct. As Roediger has observed (on Wellsted's Reisen , ii. p. 127), "the conjecture has been based exclusively upon the similarity of name, and there is not the slightest exegetical tradition to favour it."But similarity of names cannot prove anything by itself, as the number of places of the same name, but in different localities, that we meet with in the Bible, is very considerable. Moreover, the further assumption which is founded upon this conjecture, namely, that the Israelites went from Sinai past Dahab , not only appears untenable for the reasons given above, but is actually rendered impossible by the locality itself. The approach to this tongue of land, which projects between two steep lines of coast, with lofty mountain ranges of from 800 to 2000 feet in height on both north and south, leads from Sinai through far too narrow and impracticable a valley for the Israelites to be able to march thither and fix an encampment there.

(Note: From the mouth of the valley through the masses of the primary mountains to the sea-coast, there is a fan-like surface of drifts of primary rock, the radius of which is thirty-five minutes long, the progressive work of the inundations of an indefinable course of thousands of years"( Rüppell , Nubien, p. 206).)

And if Israel cannot have touched Dahab on its march, every probability vanishes that Moses should have mentioned this place here, and the name Di-Sahab remains at present undeterminable. But in spite of our ignorance of this place, and notwithstanding the fact that even the conjecture expressed with regard to Laban is very uncertain, there can be no well-founded doubt that the words " between Paran and Tophel "are to be understood as embracing the whole period of the thirty-seven years of mourning, at the commencement of which Israel was in Paran, whilst at the end they sought to enter Canaan by Tophel (the Edomitish Tafyleh ), and that the expression " opposite to Suph "points back to their first entrance into the desert. - Looking from the steppes of Moab over the ground that the Israelites had traversed, Suph , where they first entered the desert of Arabia, would lie between Paran , where the congregation arrived at the borders of Canaan towards the west, and Tophel , where they first ended their desert wanderings thirty-seven years later on the east.

Deu 1:2

In Deu 1:2 also the retrospective glance at the guidance through the desert is unmistakeable. "Eleven days is the way from Horeb to the mountains of Seir as far as Kadesh-Barnea." With these words, which were unquestionably intended to be something more than a geographical notice of the distance of Horeb from Kadesh-barnea, Moses reminded the people that they had completed the journey from Horeb, the scene of the establishment of the covenant, to Kadesh, the border of the promised land, in eleven days, that he might lead them to lay to heart the events which took place at Kadesh itself. The "way of the mountains of Seir"is not the way along the side of these mountains, i.e., the way through the Arabah, which is bounded by the mountains of Seir on the east, but the way which leads to the mountains of Seir, just as in Deu 2:1 the way of the Red Sea is the way that leads to this sea. From these words, therefore, it by no means follows that Kadesh-Barnea is to be sought for in the Arabah, and that Israel passed through the Arabah from Horeb to Kadesh. According to Deu 1:19, they departed from Horeb, went through the great and terrible wilderness by the way to the mountains of the Amorites, and came to Kadesh-barnea. Hence the way to the mountains of the Amorites, i.e., the southern part of what were afterwards the mountains of Judah (see at Num 13:17), is the same as the way to the mountains of Seir; consequently the Seir referred to here is not the range on the eastern side of the Arabah, but Seir by Hormah (Deu 1:44), i.e., the border plateau by Wady Murreh , opposite to the mountains of the Amorites (Jos 11:17; Jos 12:7 : see at Num 34:3).

Deu 1:3-5

To the description of the ground to which the following addresses refer, there is appended an allusion to the not less significant time when Moses delivered them, viz., "on the first of the eleventh month in the fortieth year," consequently towards the end of his life, after the conclusion of the divine lawgiving; so that he was able to speak " according to all that Jehovah had given him in commandment unto them "(the Israelites), namely, in the legislation of the former books, which is always referred to in this way (Deu 4:5, Deu 4:23; Deu 5:29-30; Deu 6:1). The time was also significant, from the fact that Sihon and Og, the kings of the Amorites, had then been slain. By giving a victory over these mighty kings, the Lord had begun to fulfil His promises (see Deu 2:25), and had thereby laid Israel under the obligation to love, gratitude, and obedience (see Num 21:21-35). The suffix in הכּתו refers to Moses, who had smitten the Amorites at the command and by the power of Jehovah. According to Jos 12:4; Jos 13:12, Jos 13:31; Edrei was the second capital of Og, and it is as such that it is mentioned, and not as the place where Og was defeated (Deu 3:1; Num 21:33). The omission of the copula ו before בּאדרעי is to be accounted for from the oratorical character of the introduction to the addresses which follow. Edrei is the present Draà (see at Num 21:33). - In Deu 1:5, the description of the locality is again resumed in the words "beyond the Jordan," and still further defined by the expression " in the land of Moab; "and the address itself is introduced by the clause, "Moses took in hand to expound this law," which explains more fully the דּבּר (spake) of Deu 1:3. "In the land of Moab"is a rhetorical and general expression for "in the Arboth Moab." הואיל does not mean to begin, but to undertake, to take in hand, with the subordinate idea sometimes of venturing, or daring (Gen 18:27), sometimes of a bold resolution: here it denotes an undertaking prompted by internal impulse. Instead of being construed with the infinitive, it is construed rhetorically here with the finite verb without the copula (cf. Ges. §143, 3, b ). בּאר probably signified to dig in the Kal ; but this is not used. In the Piel it means to explain ( διασαφῆσαι , explanare , lxx, Vulg .), never to engrave, or stamp, not even here nor in Deu 27:8 and Hab 2:2. Here it signifies "to expound this law clearly,"although the exposition was connected with an earnest admonition to preserve and obey it. "This"no doubt refers to the law expounded in what follows; but substantially it is no other than the law already given in the earlier books. "Substantially there is throughout but one law"( Schultz ). That the book of Deuteronomy was not intended to furnish a new or second law, is as evident as possible from the word בּאר .

Keil-Delitzsch: Deu 1:6-18

Moses commenced with the summons issued by the Lord to Israel at Horeb, to rise and go to Canaan.

Deu 1:6

As the epithet applied to God, "Jehovah our God," presupposes the reception of Israel into covenant with Jehovah, which took place at Sinai, so the words, "ye have dwelt long enough at this mountain," imply that the purpose for which Israel was taken to Horeb had been answered, i.e., that they had been furnished with the laws and ordinances requisite for the fulfilment of the covenant, and could now remove to Canaan to take possession of the promised land. The word of Jehovah mentioned here is not found in this form in the previous history; but as a matter of fact it is contained in the divine instructions that were preparatory to their removal (Num 1-4 and 9:15-10:10), and the rising of the cloud from the tabernacle, which followed immediately afterwards (Num 10:11). The fixed use of the name Horeb to designate the mountain group in general, instead of the special name Sinai , which is given to the particular mountain upon which the law was given, is in keeping with the rhetorical style of the book.

Deu 1:7

"Go to the mount of the Amorites, and to all who dwell near." The mount of the Amorites is the mountainous country inhabited by this tribe, the leading feature in the land of Canaan, and is synonymous with the "land of the Canaanites"which follows; the Amorites being mentioned instar omnium as being the most powerful of all the tribes in Canaan, just as in Gen 15:16 (see at Gen 10:16). שׁכניו , "those who dwell by it," are the inhabitants of the whole of Canaan, as is shown by the enumeration of the different parts of the land, which follows immediately afterwards. Canaan was naturally divided, according to the character of the ground, into the Arabah , the modern Ghor (see at Deu 1:1); the mountain , the subsequent mountains of Judah and Ephraim (see at Num 13:17); the lowland ( shephelah ), i.e., the low flat country lying between the mountains of Judah and the Mediterranean Sea, and stretching from the promontory of Carmel down to Gaza, which is intersected by only small undulations and ranges of hills, and generally includes the hill country which formed the transition from the mountains to the plain, though the two are distinguished in Jos 10:40 and Jos 12:8 (see at Jos 15:33.); the south land ( negeb : see at Num 13:17); and the sea-shore , i.e., the generally narrow strip of coast running along by the Mediterranean Sea from Joppa to the Tyrian ladders, or Râs el Abiad , just below Tyre (vid., v. Raumer , Pal. p. 49). - The special mention of Lebanon in connection with the land of the Canaanites, and the enumeration of the separate parts of the land, as well as the extension of the eastern frontier as far as the Euphrates (see at Gen 15:18), are to be attributed to the rhetorical fulness of the style. The reference, however, is not to Antilibanus, but to Lebanon proper, which was within the northern border of the land of Israel, as fixed in Num 34:7-9.

Deu 1:8-10

This land the Lord had placed at the disposal of the Israelites for them to take possession of, as He had sworn to the fathers (patriarchs) that He would give it to their posterity (cf. Gen 12:7; Gen 13:15; Gen 15:18., etc.). The "swearing"on the part of God points back to Gen 22:16. The expression " to them and to their seed "is the same as "to thee and to thy seed"in Gen 13:15; Gen 17:8, and is not to be understood as signifying that the patriarchs themselves ought to have taken actual possession of Canaan; but " to their seed "is in apposition, and also a more precise definition (comp. Gen 15:7 with Gen 15:18, where the simple statement "to thee"is explained by the fuller statement "to thy seed"). ראה has grown into an interjection = הנּה . לפני נתן : to give before a person, equivalent to give up to a person, or place at his free disposal (for the use of the word in this sense, see Gen 13:9; Gen 34:10). Jehovah (this is the idea of Deu 1:6-8), when He concluded the covenant with the Israelites at Horeb, had intended to fulfil at once the promise which He gave to the patriarchs, and to put them into possession of the promised land; and Moses had also done what was required on his part, as he explained in Deu 1:9-18, to bring the people safety to Canaan (cf. Exo 18:23). As the nation had multiplied as the stars of heaven, in accordance with the promise of the Lord, and he felt unable to bear the burden alone and settle all disputes, he had placed over them at that time wise and intelligent men from the heads of the tribes to act as judges, and had instructed them to adjudicate upon the smaller matters of dispute righteously and without respect of person. For further particulars concerning the appointment of the judges, see at Exo 18:13-26, where it is related how Moses adopted this plan at the advice of Jethro, even before the giving of the law at Sinai. The expression "at that time," in Deu 1:9, is not at variance with this. The imperfect ואמר with vav rel ., expresses the order of thought and not of time. For Moses did not intend to recall the different circumstances to the recollection of the people in their chronological order, but arranged them according to their relative importance in connection with the main object of his address. And this required that he should begin with what God had done for the fulfilment of His promise, and then proceed afterwards to notice what he, the servant of God, had done in his office, as an altogether subordinate matter. So far as this object was concerned, it was also perfectly indifferent who had advised him to adopt this plan, whilst it was very important to allude to the fact that it was the great increase in the number of the Israelites which had rendered it necessary, that he might remind the congregation how the Lord, even at that time, had fulfilled the promise which He gave to the patriarchs, and in that fulfilment had given a practical guarantee of the certain fulfilment of the other promises as well. Moses accomplished this by describing the increase of the nation in such a way that his hearers should be involuntarily reminded of the covenant promise in Gen 15:5. (cf. Gen 12:2; Gen 18:18; Gen 22:17; Gen 26:4).

Deu 1:11

But in order to guard against any misinterpretation of his words,"I cannot bear you myself alone,"Moses added, "May the Lord fulfil the promise of numerous increase to the nation a thousand-fold."" Jehovah, the God of your fathers (i.e., who manifested Himself as God to your fathers), add to you a thousand times , כּכם , as many as ye are, and bless you as He has said. "The "blessing"after "multiplying"points back to Gen 12:2. Consequently, it is not to be restricted to"strengthening, rendering fruitful, and multiplying,"but must be understood as including the spiritual blessing promised to Abraham.

Deu 1:12

" How can I myself alone bear your cumbrance, and your burden, and your strife? "The burden and cumbrance of the nation are the nation itself, with all its affairs and transactions, which pressed upon the shoulders of Moses.

Deu 1:13-18

לכם הבוּ , give here, provide for yourselves. The congregation was to nominate, according to its tribes, wise, intelligent, and well-known men, whom Moses would appoint as heads, i.e., as judges, over the nation. At their installation he gave them the requisite instructions (Deu 1:16): "Ye shall hear between your brethren," i.e., hear both parties as mediators, "and judge righteously, without respect of person." פּנים הכּיר , to look at the face, equivalent to פּנים נשׁא (Lev 19:15), i.e., to act partially (cf. Exo 23:2-3). "The judgment is God's," i.e., appointed by God, and to be administered in the name of God, or in accordance with His justice; hence the expression "to bring before God"(Exo 21:6; Exo 22:7, etc.). On the difficult cases which the judges were to bring before Moses, see at Exo 18:26.

Keil-Delitzsch: Deu 1:19-46

Everything had been done on the part of God and Moses to bring Israel speedily and safely to Canaan. The reason for their being compelled to remain in the desert for forty years was to be found exclusively in their resistance to the commandments of God. The discontent of the people with the guidance of God was manifested at the very first places of encampment in the desert (Num 11 and 12); but Moses passed over this, and simply reminded them of the rebellion at Kadesh (Num 13 and 14), because it was this which was followed by the condemnation of the rebellious generation to die out in the wilderness.

Deu 1:19-25

"When we departed from Horeb, we passed through the great and dreadful wilderness, which ye have seen," i.e., become acquainted with, viz., the desert of et Tih , " of the way to the mountains of the Amorites, and came to Kadesh-Barnea "(see at Num 12:16). הלך , with an accusative, to pass through a country (cf. Deu 2:7; Isa 50:10, etc.). Moses had there explained to the Israelites, that they had reached the mountainous country of the Amorites, which Jehovah was about to give them; that the land lay before them, and they might take possession of it without fear (Deu 1:20, Deu 1:21). But they proposed to send out men to survey the land, with its towns, and the way into it. Moses approved of this proposal, and sent out twelve men, one from each tribe, who went through the land, etc. (as is more fully related in Num 13, and has been expounded in connection with that passage, Deu 1:22-25). Moses' summons to them to take the land (Deu 1:20, Deu 1:21) is not expressly mentioned there, but it is contained implicite in the fact that spies were sent out; as the only possible reason for doing this must have been, that they might force a way into the land, and take possession of it. In Deu 1:25, Moses simply mentions so much of the report of the spies as had reference to the nature of the land, viz., that it was good, that he may place in immediate contrast with this the refusal of the people to enter in.

Deu 1:26-27

" But ye would not go up, and were rebellious against the mouth (i.e., the express will) of Jehovah our God, and murmured in your tents, and said, Because Jehovah hated us, He hath brought us forth out of the land of Egypt, to give us into the hand of the Amorites to destroy us ." שׂנאה , either an infinitive with a feminine termination, or a verbal noun construed with an accusative (see Ges. §133; Ewald , §238, a .). - By the allusion to the murmuring in the tents, Moses points them to Num 14:1, and then proceeds to describe the rebellion of the congregation related there (Deu 1:2-4), in such a manner that the state of mind manifested on that occasion presents the appearance of the basest ingratitude, inasmuch as the people declared the greatest blessing conferred upon them by God, viz., their deliverance from Egypt, to have been an act of hatred on His part. At the same time, by addressing the existing members of the nation, as if they themselves had spoken so, whereas the whole congregation that rebelled at Kadesh had fallen in the desert, and a fresh generation was now gathered round him, Moses points to the fact, that the sinful corruption which broke out at that time, and bore such bitter fruit, had not died out with the older generation, but was germinating still in the existing Israel, and even though it might be deeply hidden in their hearts, would be sure to break forth again.

Deu 1:28

" Whither shall we go up? Our brethren (the spies) have quite discouraged our heart "( המס , lit., to cause to flow away; cf. Jos 2:9), viz., through their report (Num 13:28-29, Num 13:31-33), the substance of which is repeated here. The expression בּשּׁמים , "in heaven," towering up into heaven, which is added to "towns great and fortified," is not an exaggeration, but, as Moses also uses it in Deu 9:1, a rhetorical description of the impression actually received with regard to the size of the towns.

(Note: "The eyes of weak faith or unbelief saw the towns really towering up to heaven. Nor did the height appear less, even to the eyes of faith, in relation, that is to say, to its own power. Faith does not hide the difficulties from itself, that it may not rob the Lord, who helps it over them, of any of the praise that is justly His due"( Schultz ).)

" The sons of the Anakims: "see at Num 13:22.

Deu 1:29-31

The attempt made by Moses to inspire the despondent people with courage, when they were ready to despair of ever conquering the Canaanites, by pointing them to the help of the Lord, which they had experienced in so mighty and visible a manner in Egypt and the desert, and to urge them to renewed confidence in this their almighty Helper and Guide, was altogether without success. And just because the appeal of Moses was unsuccessful, it is passed over in the historical account in Num 13; all that is mentioned there (Deu 1:6-9) being the effort made by Joshua and Caleb to stir up the people, and that on account of the effects which followed the courageous bearing of these two men, so far as their own future history was concerned. The words "goeth before you," in Deu 1:30, are resumed in Deu 1:33, and carried out still further. " Jehovah,...He shall fight for you according to all ( כּכל ) that,"i.e., in exactly the same manner, as, "He did for you in Egypt," especially at the crossing of the Red Sea (Ex 14), " and in the wilderness, which thou hast seen ( ראית , as in Deu 1:19), where ( אשׁר without בּו in a loose connection; see Ewald , §331, c . and 333, a .) Jehovah thy God bore thee as a man beareth his son; "i.e., supported, tended, and provided for thee in the most fatherly way (see the similar figure in Num 11:12, and expanded still more fully in Psa 23:1-6).

Deu 1:32-33

" And even at this word ye remained unbelieving towards the Lord; "i.e., notwithstanding the fact that I reminded you of all the gracious help that he had experienced from your God, ye persisted in your unbelief. The participle אינכם מאמינם , "ye were not believing," is intended to describe their unbelief as a permanent condition. This unbelief was all the more grievous a sin, because the Lord their God went before them all the way in the pillar of cloud and fire, to guide and to defend them. On the fact itself, comp. Num 9:15., Num 10:33, with Exo 13:21-22.

Deu 1:34-37

Jehovah was angry, therefore, when He heard these loud words, and swore that He would not let any one of those men, that evil generation, enter the promised land, with the exception of Caleb, because he had followed the Lord faithfully (cf. Num 14:21-24). The hod in זוּלתי is the antiquated connecting vowel of the construct state.

But in order that he might impress upon the people the judgment of the holy God in all its stern severity, Moses added in Deu 1:37 : " also Jehovah was angry with me for your sakes, saying, Thou also shalt not go in thither; "and he did this before mentioning Joshua, who was excepted from the judgment as well as Caleb, because his ultimate intention was to impress also upon the minds of the people the fact, that even in wrath the Lord had been mindful of His covenant, and when pronouncing the sentence upon His servant Moses, had given the people a leader in the person of Joshua, who was to bring them into the promised inheritance. We are not to infer from the close connection in which this event, which did not take place according to Num 20:1-13 till the second arrival of the congregation at Kadesh, is placed with the earlier judgment of God at Kadesh, that the two were contemporaneous, and so supply, after "the Lord as angry with me,"the words "on that occasion."For Moses did not intend to teach the people history and chronology, but to set before them the holiness of the judgments of the Lord. By using the expression "for your sakes,"Moses did not wish to free himself from guilt. Even in this book his sin at the water of strife is not passed over in silence (cf. Deu 32:51). But on the present occasion, if he had given prominence to his own fault, he would have weakened the object for which he referred to this event, viz., to stimulate the consciences of the people, and instil into them a wholesome dread of sin, by holding up before them the magnitude of their guilt. But in order that he might give no encouragement to false security respecting their own sin, on the ground that even highly gifted men of God fall into sin as well, Moses simply pointed out the fact, that the quarrelling of the people with him occasioned the wrath of God to fall upon him also.

Deu 1:38-44

"Who standeth before thee," equivalent to "in thy service"(Exo 24:13; Exo 33:11 : for this meaning, see Deu 10:8; Deu 18:7; 1Ki 1:28). " Strengthen him: "comp. Deu 31:7; and with regard to the installation of Joshua as the leader of Israel, see Num 27:18-19. The suffix in ינחילנּה points back to הארץ in Deu 1:35. Joshua would divide the land among the Israelites for an inheritance, viz., (v. 39) among the young Israelites, the children of the condemned generation, whom Moses, when making a further communication of the judicial sentence of God (Num 14:31), had described as having no share in the sins of their parents, by adding, "who know not to-day what is good and evil."This expression is used to denote a condition of spiritual infancy and moral responsibility (Isa 7:15-16). It is different in 2Sa 19:36. - In Deu 1:40-45 he proceeds to describe still further, according to Num 14:39-45, how the people, by resisting the command of God to go back into the desert (Deu 1:41, compared with Num 14:25), had simply brought still greater calamities upon themselves, and had had to atone for the presumptuous attempt to force a way into Canaan, in opposition to the express will of the Lord, by enduring a miserable defeat. Instead of "they acted presumptuously to go up"(Num 14:44), Moses says here, in Deu 1:41, " ye acted frivolously to go up; "and in Deu 1:43, "ye acted rashly, and went up." הזיד from זוּד , to boil, or boil over (Gen 25:29), signifies to act thoughtlessly, haughtily, or rashly. On the particular fact mentioned in Deu 1:44, see at Num 14:45.

Deu 1:45-46

"Then ye returned and wept before Jehovah," i.e., before the sanctuary; "but Jehovah did not hearken to your voice." שׁוּב does not refer to the return to Kadesh, but to an inward turning, not indeed true conversion to repentance, but simply the giving up of their rash enterprise, which they had undertaken in opposition to the commandment of God-the return from a defiant attitude to unbelieving complaining on account of the misfortune that had come upon them. Such complaining God never hears. " And ye sat (remained) in Kadesh many days, that ye remained ,"i.e., not "as many days as ye had been there already before the return of the spies,"or "as long as ye remained in all the other stations together, viz., the half of thirty-eight years"(as Seder Olam and many of the Rabbins interpret); but "just as long as ye did remain there,"as we may see from a comparison ofDeu 9:25. It seemed superfluous to mention more precisely the time they spent in Kadesh, because that was well known to the people, whom Moses was addressing. He therefore contented himself with fixing it by simply referring to its duration, which was known to them all. It is no doubt impossible for us to determine the time they remained in Kadesh, because the expression "many days"is imply a relative one, and may signify many years, just as well as many months or weeks. But it by no means warrants the assumption of Fires and others, that no absolute departure of the whole of the people from Kadesh ever took place. Such an assumption is at variance with Deu 2:1. The change of subjects, "ye sat,"etc. (Deu 1:46), and "we turned and removed"(Deu 2:1), by no means proves that Moses only went away with that part of the congregation which attached itself to him, whilst the other portion, which was most thoroughly estranged from him, or rather from the Lord, remained there still. The change of subject is rather to be explained from the fact that Moses was passing from the consideration of the events in Kadesh, which he held up before the people as a warning, to a description of the further guidance of Israel. The reference to those events had led him involuntarily, from Deu 1:22 onwards, to distinguish between himself and the people, and to address his words to them for the purpose of bringing out their rebellion against God. And now that he had finished with this, he returned to the communicative mode of address with which he set out in Deu 1:6, but which he had suspended again until Deu 1:19.

Constable: Num 33:50--Deu 1:1

2. Anticipation of the Promised Land 33:50-36:13

"The section breaks down into two groups of three laws each, carefully introduced by the clause and Yahweh spoke to Moses' (. . ., 33:50; 34:1, 16; 35:1, 9; cf. 36:6) and surrounded by the phrase on the plains of Moab by the Jordan at Jericho' (. . ., 33:50; 35:1; 36:13)."²⁸²

Constable: Deu 1:1-5

I. INTRODUCTION: the Covenant setting 1:1-5

This brief section places the events that follow in their geographical and chronological setting. It introduces the occasion for the covenant, the parties involved, and other information necessary to identify the document and the peculiarities of its composition.¹⁴

"The time was the last month of the fortieth year after the Exodus (v. 3a), when the men of war of that generation had all perished (2:16), the conquest of Trans-Jordan was accomplished (v. 4; 2:24ff.), and the time of Moses' death was at hand. It was especially this last circumstance that occasioned the renewal of the covenant. God secured the continuity of the mediatorial dynasty by requiring of Israel a pledge of obedience to his new appointee, Joshua (cf. 31:3; 34:9), and a new vow of consecration to himself."¹⁵

"The preamble thus forms a bridge between the original covenant and its renewal to the new generation."¹⁶

The Arabah (v. 1) is the depression that runs from north of the Sea of Chinnereth (Galilee) all the way to the Red Sea (Gulf of Aqabah). Israel's location in this plain was just northeast of the point at which the Jordan River empties into the Dead Sea.

The reference to the duration of a normal journey from Horeb (the range of mountains in which Mt. Sinai stood) to Kadesh-barnea as being 11 days (v. 2), about 150 miles, is not just historical. This was the part of Israel's journey that took her from the place God gave His covenant to the border of the Promised Land. From there the Israelites could have and should have entered Canaan. This reference points out a contrast between the short distance and the long time it took Israel to make the trip due to her unbelief. It took Israel 40 years to travel from Egypt to the plains of Moab (v. 3). This is the only exact date that Moses specified in Deuteronomy. The spiritual failure at the root of this lengthened sojourn provided the reason for much of what Moses said and did that follows in Deuteronomy.

The name Yahweh appears for the first time in verse 3, and it occurs more than 220 times in Deuteronomy. This name is most expressive of God's covenant role with Israel. Its frequent appearance helps the reader remember that Deuteronomy presents God in His role as sovereign suzerain and covenant keeper.¹⁷

Moses probably referred to God's defeat of Sihon and Og here (v. 4) to give the Israelites hope as well as to date his words more specifically.

The nature of Deuteronomy as a whole is an exposition (explanation) of all that God had commanded (v. 5; cf. v. 3). The Hebrew word translated "expound" (be'er) means to make something absolutely clear or plain (cf. 27:8). We might say that Deuteronomy is a commentary on earlier passages in the Pentateuch. Moses' second address (chs. 5-26) particularly concentrated on this exposition.

The English term "law" has negative connotations, but the Hebrew torah, used here (v. 5), is positive. The Torah is more instruction than prohibition. Here the whole of Deuteronomy is in view.

"What the man and woman lost in the Garden is now restored to them in the Torah, namely, God's plan for their good."¹⁸

Four superscriptions signal the beginnings of Moses' speeches in Deuteronomy (1:1-5; 4:44-49; 29:1; 33:1).

Constable: Deu 1:6--4:41

II. MOSES' FIRST MAJOR ADDRESS: A REVIEW OF GOD'S FAITHFULNESS 1:6--4:40

". . . an explicit literary structure to the book is expressed in the sermons or speeches of Moses; a substructure is discernible in the covenantal character of the book; and a theological structure is revealed in its theme of the exclusive worship of the Lord as found in the Ten Commandments, particularly in the First Commandment and its positive expression in the Shema (Deut. 6:4-5)."¹⁹

The writer set forth God's acts for Israel as the basis on which he appealed to the new generation of Israelites to renew the Mosaic Covenant with Him.

". . . it is not an overstatement to propose that covenant is the theological center of Deuteronomy. . . .

". . . any attempt to deal with Deuteronomy theologically must do so with complete and appropriate attention to its form and its dominant covenant theme. This means that God's revelation of Himself and of other matters must be understood within a covenant context because it is His purpose in the document to represent Himself in a particularized role--Sovereign, Redeemer, covenant-maker, and benefactor."²⁰

"The preamble in the international suzerainty treaties was followed by a historical survey of the relationship of lord and vassal. It was written in an I-thou style, and it sought to establish the historical justification for the lord's continuing reign. Benefits allegedly conferred upon the vassal by the lord were cited, with a view to grounding the vassal's allegiance in a sense of gratitude complementary to the sense of fear which the preamble's awe-inspiring identification of the suzerain was calculated to produce. When treaties were renewed, the historical prologue was brought up to date. All these formal features characterize Deut 1:6-4:49."²¹

Moses pointed out Israel's unfaithfulness to emphasize God's faithfulness.

Constable: Deu 1:6-46

1. God's guidance from Sinai to Kadesh 1:6-46

Moses began his recital of Israel's history at Horeb because this is where Yahweh adopted the nation by making the Mosaic Covenant with her. The trip from Egypt to Sinai was only preparation for the giving of the covenant. The Mosaic Covenant is central in Deuteronomy.

"The importance of history has two focal points: (a) there is the covenant tradition of promise, from Abraham to Moses; (b) there is the experience of God in history working out in deed the content of the promise. Thus, for the renewal of the covenant described in Deuteronomy, the prologue recalls not only the covenant's history, but also the ability of the Lord of the covenant to fulfill his promise. What God had done in the past, he could continue to do in the future. There is thus a presentation of a faithful God, whose demand was for a faithful people."²²

Moses reflected on the past mainly as Israel's history stands revealed in the earlier books of the Pentateuch. He did not assume knowledge of Israel's history that is independent of the biblical account nor did he recount events previously unrecorded. Occasionally in Deuteronomy he supplemented what he had written earlier with other explanatory material. This indicates that Moses assumed that those who read Deuteronomy would have prior knowledge of his preceding four books. He did not just write Deuteronomy for the generation of Israelites about to enter the Promised Land but for later generations as well including our generation.²³

1:6-18 Moses called Mt. Sinai Horeb almost exclusively in this book, ". . . in keeping with the rhetorical style of the book."²⁴ The events in this section of verses took place before Israel left Horeb. The references to "the river Euphrates" (v. 7) and "the stars of heaven for multitude" (v. 10) hark back to God's promises to Abraham.

"Virtually all of Palestine and Syria are included in these terms [in v. 7], an area larger than Israel ever possessed in fact, even during the reigns of David and Solomon."²⁵

"The Lord's gift of Canaan to Israel (v. 8) and his command to them to enter and to possess the land began here and was reiterated and emphasized repeatedly in the speeches of Moses recorded in Deuteronomy. They are cardinal elements of the teaching of the book and show that, as Baly has said, Palestine was, in fact, the Chosen Land for the Chosen People; not, it should be noticed, chosen by them, but chosen for them' (p. 303)."²⁶

God had already multiplied the Israelites, and He was ready to give them the land. However the "strife" (v. 12) of the people would prove to be their undoing. God appointed judges (v. 16) to help Moses carry the burden of legal decisions that resulted from the giving of the law. It was very important, therefore, that these men judge fairly (v. 17).

1:19-46 These verses deal with Israel's failure at Kadesh-barnea, its causes and its consequences.

The Hebrew word translated "take possession" (v. 21), referring to the Promised Land, occurs over 50 times in Deuteronomy. God's great desire for His people had been that they possess what He had promised them. Unfortunately the older generation would not because of fearful unbelief.

The sending of the spies was the people's idea (v. 22; cf. Num. 13:1-3). Moses agreed to it, as did the Lord, because it was not wrong in itself. It had the potential of being helpful to the Israelites. Nevertheless God had not commanded this strategy. He knew that the sight of the threatening people and fortified cities (v. 28) would discourage them.

The people's sin in failing to enter the land was not just underestimating God's power. They could have blamed themselves for their weak faith. Instead they blamed God and imputed to Him the worst of motives toward them. God loved them, but they claimed He hated them (v. 27). In covenant terminology to love means to choose, and to hate means to reject (cf. Gen. 25:23; Mal. 1:2-3; Rom. 9:10-13).²⁷ The Israelites doubted God's goodness, denied His word, and disobeyed His will (cf. Gen. 3).

"The most subtle danger for Israel was the possibility that they might doubt the gracious guidance of God and His willingness to fulfill His promises. It was to become the besetting sin of Israel that they doubted the active and providential sovereignty of Yahweh in every crisis."²⁸

"Such familial language was common in ancient Near Eastern treaty texts where the maker of the covenant would be father' and the receiver son.'"²⁹

The Book of Deuteronomy reveals the wrath of God (v. 34) as well as His love.

The account of Moses' sin (v. 37) is out of chronological order. Moses' purpose in this narrative was not to relate Israel's experiences in sequence but to emphasize spiritual lessons.

"Moses . . . looked behind his own failure and referred to the cause of his action, which was the people's criticism of the Lord's provision of food."³⁰

God's provision of a new leader who would take the nation into the land followed Moses' failure (v. 38). The point is that God provided for the Israelites even when they failed. Moses did not try to hide his own guilt.

Moses connected entering the Promised Land with the story of Adam and Eve in the Garden of Eden. The new generation of Israelites was in a position similar to the one in which their original parents found themselves. They had "no knowledge of good or evil" and so had to depend on God to "give it to them" as a gracious father (v. 39; cf. 32:6). The instruction (Torah) that Moses gave the people was the means that God would use to provide for their good (cf. 30:15-16).³¹

The former generation tried to salvage an opportunity lost at Kadesh through unbelief (v. 41). This is not always possible, and it was not in this instance.³²

". . . chapter 1 sets up what Deuteronomy is about. It will echo and anticipate disobedience and unwillingness to live by promise and instruction. Further, the chapter gives us clues about the purpose and context of Deuteronomy. It is a word of instruction about how to live in the land, addressed to a people whose history reflects persistent faithlessness and disobedience . . ."³³

Guzik: Deu 1:1-46

Deuteronomy 1 - Moses Remembers the Journey of Israel from Mount Sinai to Kadesh Barnea

A. Introduction; Moses remembers the departure from Mount Sinai (Horeb).

1. (1) These are the words . . .

These are the words which Moses spoke to all Israel on this side of the Jordan in the wilderness, in the plain opposite Suph, between Paran, Tophel, Laban, Hazeroth, and Dizahab.

a. On this side of the Jordan: At this point Israel was camped on the great plains of Moab, able to see across the Jordan River into the Promised Land. This was the land of Canaan that God promised them but which they had not occupied for 400 years.

b. In the wilderness: They had come through a long, and difficult journey from Egypt - made all the more long and difficult because of their unbelief and the death of the adult generation which first came out of Egypt.

c. These are the words which Moses spoke to all Israel: At this pivotal point in Israel's history - on the threshold of the Promised Land, and ready to adopt a true national identity, Moses spoke to Israel in this book of Deuteronomy.

i. The name Deuteronomy means "second law." It was the second giving of the Mosaic Law, the first being at Mount Sinai. Moses felt compelled to bring this reminder of the Law to Israel, because those ready to enter the Promised Land were only children - if born at all - when the Law was originally given at Mount Sinai.

d. Which Moses spoke to all Israel: Essentially, the Book of Deuteronomy was a sermon - or a series of sermons, preached by Moses to Israel, and preached with a heavy and passionate heart.

i. Moses' heart was heavy because he knew that he would not enter the Promised Land of Canaan with Israel. His disobedience to God at Meribah (Numbers 20:1-13) meant that he would not see Israel's exodus from Egypt through to completion.

ii. Moses' heart was passionate because he knew that if this new generation - a generation of faith, unlike the generation which perished in the wilderness - if this new generation did not obey the Law of God, then God's covenant would work against them and curse them. So the LORD passionately pled through a passionate Moses in Deuteronomy, pleading for Israel to choose life! (Deuteronomy 30:19)

iii. Deuteronomy is therefore a book of reminding and a book of preparation. We never outgrow our need to be reminded, as Peter said, I will not be negligent to remind you always of these things, though you know and are established in the present truth. (2 Peter 1:12)

e. Moses spoke to all Israel . . . in the wilderness: Deuteronomy is also a book of note, because it was a useful book of reminder and preparation for Jesus. In His temptation in the wilderness, it seems obvious that Jesus meditated on Deuteronomy because in answering Satan, He quoted from it three times. Deuteronomy was a precious book to Jesus and it was used to prepare Him to be used of God. We should not think any less of it.

i. When tempted by Satan to use His divine powers to turn stone into bread, Jesus answered Satan from Deuteronomy 8:3: man shall not live by bread alone; but man lives by every word that proceeds from the mouth of the Lord.

ii. When tempted by Satan to tempt God the Father into demonstrating Jesus as Messiah before it was time, Jesus answered Satan from Deuteronomy 6:16: You shall not tempt the Lord your God.

iii. When tempted by Satan to short-cut the cross by bowing down to worship the devil, Jesus answered Satan from Deuteronomy 6:13: You shall fear the Lord your God and serve Him.

iv. "Deuteronomy is one of the greatest books of the Old Testament. Its influence on the domestic and personal religion of all ages has not been surpassed by any other book in the Bible. It is quoted over eighty times in the New Testament and this it belongs to a small group of four Old Testament books [the others being Genesis, Psalms, and Isaiah] to which the early Christians made frequent reference." (Thompson)

2. (2-4) The journey from Mount Horeb to Kadesh Barnea.

It is eleven days' journey from Horeb by way of Mount Seir to Kadesh Barnea. Now it came to pass in the fortieth year, in the eleventh month, on the first day of the month, that Moses spoke to the children of Israel according to all that the LORD had given him as commandments to them, after he had killed Sihon king of the Amorites, who dwelt in Heshbon, and Og king of Bashan, who dwelt at Ashtaroth in Edrei.

a. Kadesh Barnea: This was the place where, in Numbers 13 and 14, Israel believed the report of the unfaithful spies and rebelled against God, refusing to go into the Promised Land.

b. It is eleven days' journey from Horeb by way of Mount Seir to Kadesh Barnea: The journey from Mount Horeb to Kadesh Barnea only took eleven days. But from Kadesh Barnea (the threshold of the Promised Land) back to Kadesh Barnea (back to the threshold of the Promised Land) took forty years.

i. This was because it took forty years for the generation of unbelief - those who were adults when Israel left Egypt - it took forty years for that generation to die out in the wilderness, and for a generation of faith and trust in God to arise in place after them.

c. After he had killed Sihon king of the Amorites . . . and Og king of Bashan: Israel's great fear when they first came to Kadesh Barnea and the opportunity to enter the Promised Land was that they would be crushed by the military prowess of the Canaanites. But when the new generation trusted God and went forward, God immediately gave them victory - over two pagan kings (Sihon and Og). The victory was ready as soon as Israel was ready to receive it in faith.

3. (5) Moses the expositor.

On this side of the Jordan in the land of Moab, Moses began to explain this law, saying,

a. On this side of the Jordan: This was one of the last things Moses did to prepare the people of Israel to finally enter into the Promised Land. Moses knew they needed to know the Word.

b. Moses began to explain this law: Moses will now serve as an expository teacher to Israel. The Hebrew word translated "explain" comes from the ideas "to dig deeply" or "to mine." Moses will mine out the riches of God's truth to the people, and prepare them to enter in.

4. (6-8) The command to move on from Mount Horeb.

"The LORD our God spoke to us in Horeb, saying: 'You have dwelt long enough at this mountain. Turn and take your journey, and go to the mountains of the Amorites, to all the neighboring places in the plain, in the mountains and in the lowland, in the South and on the seacoast, to the land of the Canaanites and to Lebanon, as far as the great river, the River Euphrates. See, I have set the land before you; go in and possess the land which the LORD swore to your fathers; to Abraham, Isaac, and Jacob; to give to them and their descendants after them.'"

a. The LORD our God spoke to us in Horeb: This departure from Mount Sinai (Horeb and Sinai are different names for the same place) was recorded in Numbers 10. However, the Numbers 10 account does not give us the details recorded here.

b. You have dwelt long enough at this mountain: Simply, God told Israel to move on. A year at Mount Sinai was enough; He did not bring them out of Egypt for them to live forever at Sinai. It was time to move on in faith and take the land of promise.

i. Galatians 4 and Hebrews 12 symbolically identify Mount Sinai with the Old Covenant of works and law. For the Christian today, it is important to spend some time under the law as a tutor (Galatians 3:24-25), so we know the holy character of God and our need for a Savior. But God never intended the Christian to live their spiritual life at Mount Sinai. The believer must move on in faith to the Promised Land.

c. Turn and take your journey . . . See, I have set the land before you: Though it would be a challenge, God had set the Promised Land before Israel - and Moses here remembered when He spoke to them at Sinai and told them to move on and take the land.

5. (9-18) When Moses appointed judges among Israel.

"And I spoke to you at that time, saying: 'I alone am not able to bear you. The LORD your God has multiplied you, and here you are today, as the stars of heaven in multitude. May the LORD God of your fathers make you a thousand times more numerous than you are, and bless you as He has promised you! How can I alone bear your problems and your burdens and your complaints? Choose wise, understanding, and knowledgeable men from among your tribes, and I will make them heads over you.' And you answered me and said, 'The thing which you have told us to do is good.' So I took the heads of your tribes, wise and knowledgeable men, and made them heads over you, leaders of thousands, leaders of hundreds, leaders of fifties, leaders of tens, and officers for your tribes. Then I commanded your judges at that time, saying, 'Hear the cases between your brethren, and judge righteously between a man and his brother or the stranger who is with him. You shall not show partiality in judgment; you shall hear the small as well as the great; you shall not be afraid in any man's presence, for the judgment is God's. The case that is too hard for you, bring to me, and I will hear it.' And I commanded you at that time all the things which you should do."

a. Choose wise, understanding, and knowledgeable men from among your tribes, and I will make them heads over you: Some think that the appointment of leaders described in Deuteronomy 1 referred to the appointment of Judges in Exodus 18. Some others believe it refers the appointment of Elders described in Numbers 11. It could possibly be either, but from the flow of Moses' context in Deuteronomy 1, it seems best to consider that it was the appointment of elders in Numbers 11.

b. I alone am not able to bear you: Moses experienced this crisis in Numbers 11 when the people complained again about the food God provided. To help Moses bear the burden, God directed him to appoint seventy elders to assist him in bearing up under the pressure of leading the nation.

i. As described in Numbers 11, these elders had a precious function: To stand there with Moses (Numbers 11:16), to have the same Spirit as Moses, and to bear the burden of the people with Moses (Numbers 11:17).

c. So I took the heads of your tribes, wise and knowledgeable men, and made them heads over you: Moses chose the elders of Israel by using a combination of approval by the congregation, and approval by Moses himself. Moses then instructed the elders in principles of righteous leadership, and thus relieved himself of many burdens.

B. Moses remembers when in unbelief, Israel refused to enter the Promised Land.

1. (19-21) Moses remembers his exhortation to Israel at Kadesh Barnea.

"So we departed from Horeb, and went through all that great and terrible wilderness which you saw on the way to the mountains of the Amorites, as the LORD our God had commanded us. Then we came to Kadesh Barnea. And I said to you, 'You have come to the mountains of the Amorites, which the LORD our God is giving us. Look, the LORD your God has set the land before you; go up and possess it, as the LORD God of your fathers has spoken to you; do not fear or be discouraged.'"

a. Look, the LORD your God has set the land before you; go up and possess it: After seeing God's faithfulness in enabling them to cross the land of the Amorites, Moses was ready to lead the nation into Canaan.

b. Do not fear or be discouraged: This encouragement was important because this was the critical moment for Israel. They were a little more than a year out of Egypt and ready to go into the Promised Land. It was there before them, ready for them to take by faith, if they would not fear or be discouraged.

2. (22-23) Moses remembers Israel's suggestion to send forth spies.

"And everyone of you came near to me and said, 'Let us send men before us, and let them search out the land for us, and bring back word to us of the way by which we should go up, and of the cities into which we shall come.' The plan pleased me well; so I took twelve of your men, one man from each tribe."

a. And everyone of you came near to me and said, "Let us send men before us": As Moses remembered this suggestion, he looked back with regret. There really was no compelling reason to send forth spies into the Promised Land.

i. God had told them that the land was good. Unless they did not believe Him, there was no reason to confirm it on their own. God had told them they would take the land and defeat the nations living there. Unless they did not believe Him, there was no reason to take a look at the enemies and see if God was somehow up to the challenge.

b. And the plan pleased me well: Moses must have had regret as he remembered this. The people suggested it and Moses agreed to it. Yet when ten of the twelve spies cam back with a report filled with fear and unbelief, the nation believed them and refused to believe God's promised and enter in.

i. From reading only Numbers 13:2 it might seem that this plan to send spies into Canaan originated with God, not the people. But a careful look shows that Numbers 13:2 dealt mainly with the number of spies to send (12) and how they should be chosen (one from each tribe). So though the plan did not originate with God (Deuteronomy 1 indicates that it started with the people, and was approved by Moses), the LORD essentially said: "If you are going to send spies, send twelve, and have them represent the whole nation by sending one from each tribe."

ii. Perhaps in this God made certain that not all the spies brought a report of unbelief.

3. (24-25) Moses remembers the journey and report of the spies.

"And they departed and went up into the mountains, and came to the Valley of Eshcol, and spied it out. They also took some of the fruit of the land in their hands and brought it down to us; and they brought back word to us, saying, 'It is a good land which the LORD our God is giving us.'"

a. The brought back word to us: Significantly, Moses didn't mention the evil report of the unbelieving spies (Numbers 13:28-29). It is almost as if the memory was so painful that Moses wouldn't even deal with it.

b. It is a good land which the LORD our God is giving us: It was enough that the nation of Israel had the report from the godly spies, Joshua and Caleb. In addition to that, all the twelve spies were united on saying "It is a good land which the LORD our God is giving us" (Numbers 13:27).

4. (26-33) Moses remembers Israel's unbelieving rejection of the Promised Land, though he pleaded with them to take the land in faith.

"Nevertheless you would not go up, but rebelled against the command of the LORD your God; and you complained in your tents, and said, 'Because the LORD hates us, He has brought us out of the land of Egypt to deliver us into the hand of the Amorites, to destroy us. Where can we go up? Our brethren have discouraged our hearts, saying, "The people are greater and taller than we; the cities are great and fortified up to heaven; moreover we have seen the sons of the Anakim there."' Then I said to you, 'Do not be terrified, or afraid of them. The LORD your God, who goes before you, He will fight for you, according to all He did for you in Egypt before your eyes, and in the wilderness where you saw how the LORD your God carried you, as a man carries his son, in all the way that you went until you came to this place.' Yet, for all that, you did not believe the LORD your God, who went in the way before you to search out a place for you to pitch your tents, to show you the way you should go, in the fire by night and in the cloud by day."

a. Nevertheless: In this context, this is a haunting word. It was the exact word in the mouth of the ten fearful spies when they began to give an evil testimony to Israel (Numbers 13:28).

i. Essentially, the ten spies and all Israel said, "We went into the land of Canaan and found it to be a wonderful land, just as the LORD said it would be. God's word was true on that point. Nevertheless (essentially saying, 'despite all that'), we don't believe God when He says He will enable to overcome the enemies of the land and to posses it."

ii. Nevertheless! Despite the fact we have seen that God's word is true, we will not trust Him for great things in the future. This is a terrible testimony.

b. You would not go up, but rebelled . . . and you murmured in your tents . . . you did not believe the LORD your God: God had done nothing but show Himself faithful to Israel. They could not point to one instance where He had let them down, though the journey had not been easy. Yet they answered God's faithfulness with rebellion, murmuring, and unbelief.

i. They were not persuaded of the love of God, and they found it hard to trust a God they did not believe loved them. Christians today also need to be persuaded of the love of God. Many believers are hindered in their walk with God because they are not genuinely persuaded of the love of God for them. They should ask, "What would it take me finally convince me that God really loves me?" We don't wait for God to give us everything we want before we love Him. That is the selfish demand of a short-sighted child, like the child who thinks mommy doesn't love him because he can't have all the candy he wants.

ii. God has already given the ultimate demonstration of His love: But God demonstrates His own love toward us, in that while we were still sinners, Christ died for us. (Romans 5:8) The death of Jesus for guilty sinners is the ultimate demonstration of God's love; He can do nothing greater than what He has already done in Jesus. Now we can simply receive His love.

c. The LORD your God, who goes before you, He will fight for you, according to all He did for you in Egypt before your eyes: With these words, Moses did his best to encourage the people. He called on them to specifically remember God's past faithfulness and consider that He was able to give them victory in the land of Canaan.

i. Satan loves to make us forget what we should remember (the past victories and miracles of God on our behalf). He also loves to make us remember what we should forget (our past of sin and the self-life).

d. Yet, for all that, you did not believe the LORD your God: In essence, it was not sin that kept Israel out of the Promised Land. Instead, it was unbelief (though certainly, unbelief is sin). Israel's sin could be covered through atoning sacrifice; but their unbelief and doubt of God's love for them made them unable to trust God.

i. We often think that it is really some sin that hinders us from going on with the LORD. It is true that the LORD wants to deal with the sin and get it out of the way, but the way that happens is by deepening the relationship of love and trust in the LORD. Unbelief and lack of trust is the real enemy.

C. Moses remembers the aftermath of Israel's rebellion at Kadesh Barnea.

1. (34-40) Moses' remembers God's oath of judgment against unbelieving Israel.

"And the LORD heard the sound of your words, and was angry, and took an oath, saying, 'Surely not one of these men of this evil generation shall see that good land of which I swore to give to your fathers, except Caleb the son of Jephunneh; he shall see it, and to him and his children I am giving the land on which he walked, because he wholly followed the LORD.' The LORD was also angry with me for your sakes, saying, 'Even you shall not go in there; Joshua the son of Nun, who stands before you, he shall go in there. Encourage him, for he shall cause Israel to inherit it. Moreover your little ones and your children, who you say will be victims, who today have no knowledge of good and evil, they shall go in there; to them I will give it, and they shall possess it. But as for you, turn and take your journey into the wilderness by the Way of the Red Sea.'"

a. Was angry, and took an oath: In response to Israel's unbelief and lack of trust in God's love, God swore an oath (Psalm 95:11) that the adult generation which came out of Egypt would not inherit the Promised Land, but would die in the desolate wilderness instead.

b. Except Caleb the son of Jephunneh: The only exceptions were Caleb and Joshua. These were the faithful two among the twelve spies which came back with the report from the Promised Land (Numbers 14:6-10).

c. Even you shall not go in there: Even Moses himself would not enter the Promised Land. Though this was not specifically said in Numbers 14 (it came later in Numbers 20), it could be inferred then, because Moses was not among the exceptions named (only Joshua and Caleb).

d. Joshua . . . he shall cause Israel to inherit it: As great as Moses was (and truly, he was one of the giants of the Bible), he could not and would not lead Israel into the Promised Land. That was left up to one who came after Moses, Joshua.

i. Moses was the great law giver, and represented relationship with God through the Law. This could give a person a wilderness kind of relationship with God, but could never bring them into the Promised Land kind of relationship with God. Only Joshua could do that - and the Hebrew name Joshua exactly corresponds to the name Jesus. Only Jesus can bring us into a Promised Land relationship with God.

e. Moreover your little ones and your children, whom you say will be victims . . . they shall possess it: The great excuse of Israel for their unbelief at Kadesh Barnea was, "If we go and take the land, our children will be killed" (Numbers 14:3). God answered their unbelieving excuse by saying, "You will be killed and your children will possess the land."

i. "Anything, in fact, will serve as an excuse, when the heart is bent on compromise." (Spurgeon)

ii. It is sobering to consider how easily, how quickly, and how completely, God sees through our excuses. We often feel confident in our excuses, because other people can't really challenge them - but God sees right through them.

2. (41-46) Moses remembers their half-hearted repentance and futile invasion attempt.

"Then you answered and said to me, 'We have sinned against the LORD; we will go up and fight, just as the LORD our God commanded us.' And when everyone of you had girded on his weapons of war, you were ready to go up into the mountain. And the LORD said to me, 'Tell them, "Do not go up nor fight, for I am not among you; lest you be defeated before your enemies."' So I spoke to you; yet you would not listen, but rebelled against the command of the LORD, and presumptuously went up into the mountain. And the Amorites who dwelt in that mountain came out against you and chased you as bees do, and drove you back from Seir to Hormah. Then you returned and wept before the LORD, but the LORD would not listen to your voice nor give ear to you. So you remained in Kadesh many days, according to the days that you spent there."

a. We have sinned against the LORD; we will go up and fight: After hearing the consequences of their rejection of God, Israel had a change of heart. Yet they went forth in the flesh and not in faith, because God did not lead them.

b. Rebelled against the command of the LORD: They did this in the midst of their supposed repentance. Their sorrow was not over grieving the heart of God but over forty more years in the wilderness. God therefore saw through their shallow repentance.

c. The Amorites who dwelt in that mountain came out against you and chased you as bees do: This shows how their futile invitation attempt ended in disaster. After their total defeat, then they wept and wept - but again, this was over the consequences of getting caught, not over grieving the heart of God, and not over their sin of not believing the great love of God.

© 2006 David Guzik - No distribution beyond personal use without permission

Commentary -- Other

Critics Ask: Deu 1:1

DEUTERONOMY 1:1 —How could Moses have written this when biblical criticism claims it was written many centuries later?

PROBLEM: According to this verse, “these are the words which Moses spoke.” However, many biblical critics claim that Deuteronomy was written in the third century B .C. , many centuries after Moses’ time.

SOLUTION: There are many arguments that support the claim that Moses wrote the Book of Deuteronomy.

First, there is the repeated claim of the book that “these are the words of Moses ( 1:1 ; 4:44 ; 29:1 ). To deny this is to claim the book is a total fraud.

Second, Joshua, Moses’ immediate successor, attributed the Book of Deuteronomy to Moses, exhorting the people of Israel to “observe to do … all the law which Moses … commanded” ( Josh. 1:7 ).

Three, the remainder of the OT attributes Deuteronomy to Moses (cf. Jud. 3:4 ; 1 Kings 2:3 ; 2 Kings 14:6 ; Ezra 3:2 ; Neh. 1:7 ; Ps. 103:7 ; Dan. 9:11 ; Mal. 4:4 ).

Fourth, Deuteronomy is the book of the Law most quoted in the NT, often with words like “Moses truly said” ( Acts 3:22 ), “Moses says” ( Rom. 10:19 ), or “it is written in the law of Moses” ( 1 Cor. 9:9 ).

Fifth, our Lord quoted the Book of Deuteronomy ( 6:13 , 16 ) as the authoritative Word of God when He resisted the devil ( Matt. 4:7 , 10 ), and He also directly attributed it to the hand of Moses, saying, “Moses said” ( Mark 7:10 ) or “Moses wrote” ( Luke 20:28 ).

Sixth, the geographical and historical details of the book display a firsthand acquaintance such as Moses would have had.

Seventh, scholarly studies of the form and content of Near Eastern covenants indicate that Deuteronomy is from the period of Moses (see Meredith Kline, Treaty of the Great King, Eerdmans, 1963).

In addition to all of this, the apparent references within the book to a later period are easily explained (see comments on Deut. 2:10-12 ). Of course, the last chapter of Deuteronomy, being about Moses’ death (chap. 34) was probably written by his successor Joshua, in accordance with the custom of the day.   

Critics Ask: Deu 1:6

DEUTERONOMY 1:6 ff—How could any from the former generation be present when they all died in the wilderness?

PROBLEM: According to Numbers 26:64-65 , all the unbelieving generation of Israelites died in the wilderness, with “not a man of those who were numbered by Moses” remaining to go into the Promised Land. However, when Moses spoke to the people at the end of the wanderings he referred repeatedly to their being witnesses to what happened before the wanderings (cf. Deut. 1:6 , 9 , 14 ; 5:2 , 5 ; 11:2 , 7 ).

SOLUTION: First of all, in Deuteronomy, Moses is addressing the nation as a nation and, therefore, may not be making a distinction between individuals in the earlier period as opposed to those in the later period. Second, there were a large number of women present who had personally remembered the things to which Moses referred. Third, both the Levites and those who were under 20 years of age before the 40 years were exempt from the general pronouncement that none of the men would enter the Promised Land ( Num. 26:64 ). So also were Joshua and Caleb, who had been faithful spies ( Num. 32:12 ). So there were plenty of people present who could witness to what Moses was saying, even though a whole generation of men (above the age of 20) had perished in the wilderness, as God had said.   

Critics Ask: Deu 1:13

DEUTERONOMY 1:13 —Did Moses appoint the judges or did the people?

PROBLEM: Exodus 18:25 declares that “Moses chose able men out of all Israel, and made them heads over the people.” However, here Moses told the people to choose their own judges ( Deut. 1:13 ).

SOLUTION: Both are correct, as is indicated only two verses later, where it says Moses “took the heads of your tribes … and made them heads [judges] over you.” The people had chosen their leaders and Moses appointed these as their judges. So it is proper to speak of either Moses or the people as choosing the judges.   

Introduction / Outline

JFB: Deuteronomy (Book Introduction)

DEUTERONOMY, the second law, a title which plainly shows what is the object of this book, namely, a recapitulation of the law. It was given in the form of public addresses to the people; and as Moses spoke in the prospect of his speedy removal, he enforced obedience to it by many forcible appeals to the Israelites, concerning their long and varied experience both of the mercies and the judgments of God. The minute notices of the heathen people with whom they had come in contact, but who afterward disappeared from the pages of history, as well as the accounts of the fertility and products of Canaan, and the counsels respecting the conquest of that country, fix the date of this book and the time of its composition by the hand of Moses. The close, however, must have been added by another; and, indeed, it is supposed by some to have formed the original preface to the Book of Joshua.

JFB: Deuteronomy (Outline)

• MOSES' SPEECH AT THE END OF THE FORTIETH YEAR. (Deu. 1:1-46)
• THE STORY IS CONTINUED. (Deu. 2:1-37)
• CONQUEST OF OG, KING OF BASHAN. (Deu. 3:1-20)
• AN EXHORTATION TO OBEDIENCE. (Deu 4:1-13)
• A PARTICULAR DISSUASIVE AGAINST IDOLATRY. (Deu. 4:14-40)
• A COMMEMORATION OF THE COVENANT IN HOREB. (Deu. 5:1-29)
• MOSES EXHORTS ISRAEL TO HEAR GOD AND TO KEEP HIS COMMANDMENTS. (Deu. 6:1-25)
• ALL COMMUNION WITH THE NATIONS FORBIDDEN. (Deu. 7:1-26)
• AN EXHORTATION TO OBEDIENCE. (Deu. 8:1-20)
• MOSES DISSUADES THEM FROM THE OPINION OF THEIR OWN RIGHTEOUSNESS. (Deu. 9:1-25)
• GOD'S MERCY IN RESTORING THE TWO TABLES. (Deu. 10:1-22)
• AN EXHORTATION TO OBEDIENCE. (Deu. 11:1-32)
• MONUMENTS OF IDOLATRY TO BE DESTROYED. (Deu 12:1-15)
• BLOOD PROHIBITED. (Deu 12:16-25)
• HOLY THINGS TO BE EATEN IN THE HOLY PLACE. (Deu 12:26-32)
• ENTICERS TO IDOLATRY TO BE PUT TO DEATH. (Deu 13:1-5)
• WITHOUT REGARD TO NEARNESS OF RELATION. (Deu 13:6-18)
• GOD'S PEOPLE MUST NOT DISFIGURE THEMSELVES IN MOURNING. (Deu 14:1-2)
• WHAT MAY BE EATEN, AND WHAT NOT. (Deu. 14:3-21)
• OF BEASTS. (Deu 14:4-8)
• THE SEVENTH YEAR, A YEAR OF RELEASE FOR THE POOR. (Deu 15:1-11)
• HEBREW SERVANTS' FREEDOM. (Deu 15:12-19)
• THE FEAST OF THE PASSOVER. (Deu. 16:1-22)
• THINGS SACRIFICED MUST BE SOUND. (Deu 17:1)
• IDOLATERS MUST BE SLAIN. (Deu 17:2-7)
• THE PRIESTS AND JUDGES TO DETERMINE CONTROVERSIES. (Deu 17:8-13)
• THE ELECTION AND DUTY OF A KING. (Deu 17:14-20)
• THE LORD IS THE PRIESTS' AND THE LEVITES' INHERITANCE. (Deu 18:1-8)
• THE ABOMINATIONS OF THE NATIONS ARE TO BE AVOIDED. (Deu 18:9-14)
• CHRIST THE PROPHET IS TO BE HEARD. (Deu 18:15-19)
• OF THE CITIES OF REFUGE. (Deu 19:1-13)
• THE LANDMARK IS NOT TO BE REMOVED. (Deu 19:14)
• TWO WITNESSES REQUIRED. (Deu 19:15)
• PUNISHMENT OF A FALSE WITNESS. (Deu 19:16-21) But if convicted of perjury, it will be sufficient for his own condemnation, and his punishment shall be exactly the same as would have overtaken the object of his malignant prosecution. (See on Exo 21:23; see also Lev 24:20).
• THE PRIESTS' EXHORTATION TO ENCOURAGE THE PEOPLE TO BATTLE. (Deu. 20:1-20)
• EXPIATION OF UNCERTAIN MURDER. (Deu 21:1-9)
• THE TREATMENT OF A CAPTIVE TAKEN TO WIFE. (Deu 21:10-23)
• OF HUMANITY TOWARD BRETHREN. (Deu 22:1-4)
• THE SEX TO BE DISTINGUISHED BY APPAREL. (Deu 22:5-12)
• WHO MAY AND WHO MAY NOT ENTER INTO THE CONGREGATION. (Deu. 23:1-25)
• OF DIVORCES. (Deu. 24:1-22)
• STRIPES MUST NOT EXCEED FORTY. (Deu. 25:1-19)
• THE CONFESSION OF HIM THAT OFFERS THE BASKET OF FIRST FRUITS. (Deu 26:1-15)
• THE PEOPLE ARE TO WRITE THE LAW UPON STONES. (Deu 27:1-10)
• THE TRIBES DIVIDED ON GERIZIM AND EBAL. (Deu 27:11-13)
• THE BLESSINGS FOR OBEDIENCE. (Deu. 28:1-68)
• AN EXHORTATION TO OBEDIENCE. (Deu. 29:1-29)
• THE COMMANDMENT IS MANIFEST. (Deu 30:11-14)
• DEATH AND LIFE ARE SET BEFORE THE ISRAELITES. (Deu 30:15-20)
• MOSES ENCOURAGES THE PEOPLE AND JOSHUA. (Deu 31:1-8)
• HE DELIVERS THE LAW TO THE PRIESTS, TO READ IT EVERY SEVENTH YEAR TO THE PEOPLE. (Deu 31:9-13)
• MOSES' SONG, WHICH SETS FORTH THE PERFECTIONS OF GOD. (Deu. 32:1-43)
• THE MAJESTY OF GOD. (Deu. 33:1-28)
• MOSES FROM MOUNT NEBO VIEWS THE LAND. (Deu 34:1-12)

TSK: Deuteronomy (Book Introduction)

The book of Deuteronomy marks the end of the Pentateuch, commonly called the Law of Moses; a work every way worthy of God its author, and only less than the New Testament, the Law and Gospel of our Lord and Saviour Jesus Christ. Its antiquity places it at the head of all the writings in the world; and the various subjects it embraces render it of the utmost importance to every part of the civilized world. Its philosophy, history, geography, and chronology entitle it to the respect of the whole human race; while its system of theology and religion demonstrably proves it to be a revelation from God. The Law of Moses is more properly the Law of Jehovah, יהוה [Strong’s 03068] תורה [Strong’s 08451], torah yehowah , the grand title of the Pentateuch. Could we conceive Moses to have been the author of this system, we must consider him more than mortal - no wisdom of man has ever yet invented such a Code of Laws. His merit, however, has been disputed, and his laws severely criticised, by persons whose interest it was to prove religion a cheat, because they had none themselves. To some, whose mental taste and feeling are strangely perverted, everything in heathenism wears not only the most fascinating aspect, but appears to lay claim to and possess every excellence; and hence they have called up Confucius, Menu, Zoraster, and Mohammed himself, to dispute the palm with Moses! On this subject in general, it may be just necessary to add, that the utmost that can be said of all laws, merely human, is, that they restrain vices, through the terror of punishment. God’s law not only restrains vice, but it infuses virtue. It alone brings man to the footstool of his Maker; and keeps him dependent on the strong for strength, on the wise for wisdom, and on the merciful for grace. It abounds with promises of support, and salvation for the present life, which no false system dared ever to propose. every where, Moses, in the most confident manner, pledges his God for the fulfilment of all the exceeding great and precious promises, with which his laws are so plentifully interspersed; and while they were obedient they could say, " Not one word hath failed us, of all the good things which the Lord our God spake concerning us." Who that dispassionately reads the Pentateuch, that considers it in itself and in its reference to that glorious Gospel which it was intended to introduce, can for a moment deny it the palm of infinite superiority over all the systems ever framed or imagined by man? Well might the Israelitish people triumphantly exclaim, " There is none like the God of Jeshurun!" and with what striking propriety does the glorious legislator add, " Happy art thou, O Israel! who is like unto thee? O people, saved of the Lord!" Finally, the treasures of wisdom and knowledge, which are amassed in these five books, have enriched the whole civilized earth, and, indeed, greatly promoted that very civilization. They have been a kind of text-book to almost every writer on geology, geography, chronology, astronomy, natural history, ethics, jurisprudence, political economy, theology, poetry, and criticism, from the time of Moses to the present day - books to which the choicest writers and philosophers in Pagan antiquity, have been deeply indebted; and which were the text-books to all the prophets - books from which the flimsy writers against Divine Revelation have derived their natural religion, and all their moral excellence - books written in all the energy, and purity, of the incomparable language in which they are composed; and lastly, books, which for importance of matter, variety of information, dignity of sentiment, accuracy of facts, impartiality, simplicity, and sublimity of narration, tending to improve and ennoble the intellect and ameliorate the physical and moral condition of man, have never been equalled, and can only be paralleled by the Gospel of the Son of God! Fountain of endless mercy, justice, truth, and beneficence! How much are thy gifts and bounties neglected by those who do not read this law; and by those who having read it, are not morally improved by it, and made wise unto salvation!

TSK: Deuteronomy 1 (Chapter Introduction)

Overview

Deu 1:1, Moses’ speech in the end of the fortieth year; Deu 1:6, briefly rehearsing the history of God’s sending them from Horeb; Deu 1:14, of giving them officers; Deu 1:19, of sending the spies to search the land; Deu 1:34, of his anger for their incredulity; Deu 1:41, and disobedience.

Poole: Deuteronomy (Book Introduction)

FIFTH BOOK of MOSES, CALLED DEUTERONOMY

THE ARGUMENT

Moses, in the two last months of his life, rehearseth what God had done for them, and their frequent murmurings, rebellions, and constant ingratitude. He begs to enter into the land, but is permitted only to see it. He forbiddeth any communion with the nations for several reasons, De 8 . He gives a short repetition of those sundry laws, moral, ceremonial, judicial, and military, which he had given them, from whence this book is called DEUTERONOMY. Then, after many exhortations, he prophesieth of Christ; afterwards he shows how matters of war are to be managed, and, giving many other particular directions with reference to duties, conditions, and persons of both sexes, he pronounceth blessings on the obedient, and curses on the disobedient: he then gives a charge for laying up and reading of the law at certain times, and every seven years to be solemnly read before all the people; he composeth a song for common use, comprising the wonderful things here mentioned: he prophesieth of Christ’ s coming, and the calling of the Gentiles, seeth the land, and dieth, leaving Joshua, after he had consecrated him, to succeed.

Poole: Deuteronomy 1 (Chapter Introduction)

DEUTERONOMY CHAPTER 1

A rehearsal of what had befallen Israel in their forty years’ march; as, God’ s command to depart, Deu 1:1-8 . Moses’ s inability to judge alone, Deu 1:9-12 . Other judges and officers appointed, Deu 1:13-16 . Charge given the judges, Deu 1:17,18 . Their passage to Kadesh-barnea, Deu 1:19-21 . Spies sent to search the land of the Amorites, Deu 1:22-24 . Their return and report, Deu 1:25 . The disobedience of the people, Deu 1:26-33 . God’ s wrath, Deu 1:34-40 . They smitten by the Amorites, Deu 1:44 . Their complaint to God, which the Lord regards not, Deu 1:45 .

These are the laws, counsels, and admonitions delivered by Moses from God to Israel, which are here repeated for the instruction and obligation of those who by reason of their tender years were uncapable either of understanding them, or of entering into covenant with God.

MHCC: Deuteronomy (Book Introduction)

This book repeats much of the history and of the laws contained in the three foregoing books: Moses delivered it to Israel a little before his death, both by word of mouth, that it might affect, and by writing, that it might abide. The men of that generation to which the law was first given were all dead, and a new generation was sprung up, to whom God would have it repeated by Moses himself, now they were going to possess the land of Canaan. The wonderful love of God to his church is set forth in this book; how he ever preserved his church for his own mercies sake, and would still have his name called upon among them. Such are the general outlines of this book, the whole of which shows Moses' love for Israel, and marks him an eminent type of the Lord Jesus Christ. Let us apply the exhortations and persuasions to our own consciences, to excite our minds to a believing, grateful obedience to the commands of God.

MHCC: Deuteronomy 1 (Chapter Introduction)

(Deu 1:1-8) The words Moses spake to Israel in the plains of Moab, The promise of Canaan.

(Deu 1:9-18) Judges provided for the people.

(v. 19-46) Of the sending the spies-God's anger for their unbelief and disobedience.

Matthew Henry: Deuteronomy (Book Introduction)

An Exposition, with Practical Observations, of The Fifth Book of Moses, Called Deuteronomy

This book is a repetition of very much both of the history and of the laws contained in the three foregoing books, which repetition Moses delivered to Israel (both by word of mouth, that it might affect, and by writing, that it might abide) a little before his death. There is no new history in it but that of the death of Moses in the last chapter, nor any new revelation to Moses, for aught that appears, and therefore the style here is not, as before, The Lord spoke unto Moses, saying. But the former laws are repeated and commented upon, explained and enlarged, and some particular precepts added to them, with copius reasonings for the enforcing of them: in this Moses was divinely inspired and assisted, so that this is as truly the word of the Lord by Moses as that which was spoken to him with an audible voice out of the tabernacle of the congregation , Lev 1:1. The Greek interpreters call it Deuteronomy, which signifies the second law, or a second edition of the law, not with amendments, for there needed none, but with additions, for the further direction of the people in divers cases not mentioned before. Now, I. It was much for the honour of the divine law that it should be thus repeated; how great were the things of that law which was thus inculcated, and how inexcusable would those be by whom they were counted as a strange thing! Hos 8:12. II. There might be a particular reason for the repeating of it now; the men of that generation to which the law was first given were all dead, and a new generation had sprung up, to whom God would have it repeated by Moses himself, that, if possible, it might make a lasting impression upon them. Now that they were just going to take possession of the land of Canaan, Moses must read the articles of agreement to them, that they might know upon what terms and conditions they were to hold and enjoy that land, and might understand that they were upon their good behaviour in it. III. It would be of great use to the people to have those parts of the law thus gathered up and put together which did more immediately concern them and their practice; for the laws which concerned the priests and Levites, and the execution of their offices, are not repeated: it was enough for them that they were once delivered. But, in compassion to the infirmities of the people, the laws of more common concern are delivered a second time. Precept must be upon precept, and line upon line, Isa 28:10. The great and needful truths of the gospel should be often pressed upon people by the ministers of Christ. To write the same things (says Paul, Phi 3:1) to me indeed is not grievous, but for you it is safe. What God has spoken once we have need to hear twice, to hear many times, and it is well if, after all, it be duly perceived and regarded. In three ways this book of Deuteronomy was magnified and made honourable: - 1. The king was to write a copy of it with his own hand, and to read therein all the days of his life, ch. 17, 18, 19. 2. It was to be written upon great stones plastered, at their passing over Jordan, Deu 27:2, Deu 27:3. 3. It was to be read publicly every seventh year, at the feast of tabernacles, by the priests, in the audience of all Israel, Deu 31:9, etc. The gospel is a kind of Deuteronomy, a second law, a remedial law, a spiritual law, a law of faith; by it we are under the law of Christ, and it is a law that makes the comers thereunto perfect.

This book of Deuteronomy begins with a brief rehearsal of the most remarkable events that had befallen the Israelites since they came from Mount Sinai. In the fourth chapter we have a most pathetic exhortation to obedience. In the twelfth chapter, and so on to the twenty-seventh, are repeated many particular laws, which are enforced (ch. 27 and 28) with promises and threatenings, blessings and curses, formed into a covenant, ch. 29 and 30. Care is taken to perpetuate the remembrance of these things among them (ch. 31), particularly by a song (ch. 32), and so Moses concludes with a blessing, ch. 33. All this was delivered by Moses to Israel in the last month of his life. The whole book contains the history but of two months; compare Deu 1:3 with Jos 4:19, the latter of which was the thirty days of Israel's mourning for Moses; see how busy that great and good man was to do good when he knew that his time was short, how quick his motion when he drew near his rest. Thus we have more recorded of what our blessed Saviour said and did in the last week of his life than in any other. The last words of eminent persons make or should make deep impressions. Observe, for the honour of this book, that when our Saviour would answer the devil's temptations with, It is written, he fetched all his quotations out of this book, Mat 4:4, Mat 4:7, Mat 4:10.

Matthew Henry: Deuteronomy 1 (Chapter Introduction)

The first part of Moses's farewell sermon to Israel begins with this chapter, and is continued to the latter end of the fourth chapter. In the first five verses of this chapter we have the date of the sermon, the place where it was preached (Deu 1:1, Deu 1:2, Deu 1:5), and the time when (Deu 1:3, Deu 1:4). The narrative in this chapter reminds them, I. Of the promise God made them of the land of Canaan (Deu 1:6-8). II. Of the provision made of judges for them (Deu 1:9-18). III. Of their unbelief and murmuring upon the report of the spies (Deu 1:19-33). IV. Of the sentence passed upon them for it, and the ratification of that sentence (Deu 1:34, etc.).

Constable: Deuteronomy (Book Introduction)

Introduction

Title

The title of this book in the Hebrew Bible was its first two words, elleh haddebarim, which translate into English as "these are the words" (1:1). Ancient Near Eastern suzerainty treaties began with exactly the same words.¹ So the Jewish title gives a strong clue to the literary character of Deuteronomy.

The English title comes from the Septuagint (Greek) translation. "Deuteronomy" means "second law" in Greek. We might suppose that this title arose from the idea that Deuteronomy records the law as Moses repeated it to the new generation of Israelites who were preparing to enter the land. This is not the case. It came from a mistranslation of a phrase in 17:18. There God commanded Israel's kings to prepare "a copy of this law" for themselves. The Septuagint translators mistakenly rendered this phrase "this second [repeated] law." The Vulgate (Latin) translation, influenced by the Septuagint, translated the phrase "second law" as deuteronomium from which Deuteronomy is a transliteration. Deuteronomy is to some extent, however, a repetition to the new generation of the Law God gave at Mt. Sinai. Thus God overruled the translators' error and gave us a title for the book in English that is appropriate in view of the contents of the book.

Date and Writer

Moses evidently wrote this book on the plains of Moab shortly before his death, which occurred about 1406 B.C.

The Mosaic authorship of this book is quite easy to establish. The book claims to be the words of Moses (1:5, 9; 5:1; 27:1, 8; 29:2; 31:1, 30; 33:1, 29) and his writing (31:9, 22, 24). Other Old Testament books also assert the Mosaic authorship of Deuteronomy (1 Kings 2:3; 8:53; 2 Kings 14:6; 18:6, 12). Jesus Christ believed Moses wrote Deuteronomy (Matt. 19:7-8; Mark 10:3-5; 12:19; John 5:46-47) as did the Apostle Peter (Acts 3:22), Stephen (Acts 7:37-38), Paul (Rom. 10:19; 1 Cor. 9:9), and the author of the Epistle to the Hebrews (Heb. 10:28).

"The authorship of no other book in the Old Testament is so explicitly emphasized."²

The form in which Moses wrote Deuteronomy is very similar to that of ancient Near Eastern suzerainty-vassal treaties dating before and during the Mosaic era. This structural evidence confirms an early date of composition.³

Most conservative commentators prefer to regard the record of Moses' death and a few editorial comments as the work of a later writer or writers. Of course, Moses could have written these verses too.

In spite of such conclusive evidence some scholars prefer a later date for Deuteronomy. The critics favor a post-Mosaic but pre-seventh century date, a seventh century date in King Josiah's era, or a postexilic date.⁴

Scope

Deuteronomy is similar to Leviticus in that both books contain a record of instructions and speeches almost exclusively. Deuteronomy is not so much a book of history, as Genesis, Exodus, and Numbers are, as it is a book of law. In contrast to Leviticus, however, Moses addressed Deuteronomy to all the Israelites more than to the priests and Levites.

The scope of history covered in Deuteronomy is very brief. All the events recorded took place on the plains of Moab probably within a few weeks just before Israel's entrance into Canaan.

"According to the Index locorum of Nestle's Novum Testamentum Graece Deuteronomy is quoted or otherwise cited at least 95 times in the New Testament (compared to 103 for Genesis, 113 for Exodus, 35 for Leviticus, and 20 for Numbers), making it one of the favorite Old Testament books of Jesus and the apostles."⁵

Character

"The book of Deuteronomy is the document prepared by Moses as a witness to the dynastic covenant which the Lord gave to Israel in the plains of Moab (cf. 31:26)."⁶

Theology

"In line with the general correspondence of the form of a thing to its function, it is safe to say that one cannot understand the theology of Deuteronomy without reference to its covenant form and structure . . . It is no exaggeration to maintain that the concept of covenant lies at the very heart of the book and may be said to be the center of its theology.

"Covenant by its very definition demands at least three elements--the two contracting parties and the document that describes and outlines the purpose, nature, and requirements of the relationship. Thus the three major rubrics of the theology of Deuteronomy are (1) Yahweh, the Great King and covenant initiator; (2) Israel, the vassal and covenant recipient; and (3) the book itself, the covenant organ, complete with the essentials of standard treaty documents. This means, moreover, that all the revelation of the book must be seen through the prism of covenant and not abstractly removed from the peculiar historical and ideological context in which it originated."⁷

"The theological values of Deuteronomy can hardly be exaggerated. It stands as the wellspring of biblical historical revelation. It is a prime source for both OT and NT theology. Whether the covenant, the holiness of God, or the concept of the people of God is the unifying factor of OT theology, each finds emphasis and remarkable definition in Deuteronomy."⁸

Message⁹

Let me share with you a couple of quotations that point out the importance of this book.

"Deuteronomy is one of the greatest books of the Old Testament. Its significance on the domestic and personal religion of all ages has not been surpassed by any other book in the Bible. It is quoted over eighty times in the New Testament . . . in all but six books . . . and thus it belongs to a small group of four Old Testaments books (Genesis, Deuteronomy, Psalms, and Isaiah) to which the early Christians made frequent reference."¹⁰

"The book of Deuteronomy is the most important book in the Old Testament from the standpoint of God's revelation to man."¹¹

Deuteronomy is not just a recapitulation of things previously revealed in Exodus, Leviticus, and Numbers. It is a selective digest of matters most important to the average Israelite in his or her relationship with God. Moses spoke as an aged father to his children. These are the parting words of the man who communed with God face to face. His words in Deuteronomy spring from a personal and intimate knowledge of God that had matured over 120 years.

One of the striking features of this book is the frequent references to love that recur throughout it. God's love for the patriarchs and later the whole nation of Israel is obvious in the previous four books of the Pentateuch, but Moses never articulated it directly. In Deuteronomy for the first time Moses revealed that it was God's love for Israel that motivated Him to deal with the Israelites as He had.

One of the great revelations of this book is the motivation of God. God's love for people moved Him to bless. Moses referred to God's love for people as the motivation of His government in three of the book's major sections.

It constitutes the climax of Moses' first address to the people (1:6-4:40) in which he reviewed God's faithfulness to the Israelites. It was because God loved them that He had treated them as He had (4:32-40, esp. v. 37).

In the second address, which is an exposition of the Mosaic Law (chs. 5-26), Moses explained that God's love motivated His laws (7:7-11; 10:12-22, esp. v. 15; 15:16; 23:5; et al.).

In the conclusion of the book, which records Moses' blessing of the nation (ch. 33), he again reminded the people of God's love for them (33:2-5, esp. v. 3a).

Not only does Deuteronomy reveal that God's love is what motivates Him to govern His people as He does. It also emphasizes that man's love for God should be what motivates us to obey God (cf. 1 John 4:19). This theme too recurs throughout the book.

In Moses' review of the law (chs. 5-26) he called on the Israelites to love God (5:9-10; 6:4-5; 7:9; 10:12-13; 11:1, 13-14, 22-23; 13:1-13, esp. vv. 1-3; 19:8-9). The Israelites' obedience to God's laws expressed their love for God. Love is the most proper and adequate motivation for obedience and service.

We hear this theme again in Moses' third address (chs. 29-30) in which Moses exhorted the new generation of Israelites to obey their covenant, the Mosaic Covenant (30:6, 15-20).

The message of the book then is that God's love for man is the motivation of His government, and man's love for God should be the motivation of his obedience.

This emphasis on love appears even more striking in comparison with other ancient Near Eastern suzerain-vassal treaties. The ancient Near Eastern kings delineated clearly the rights of the ruler and the responsibilities of the subjects in these documents. However the motivation was self-interest, the opposite of love. Concern for others was present, but self-interest predominated.

Since Moses set Deuteronomy in the form of a suzerain-vassal treaty we can learn much about how he viewed Israel's relationship to God.

To quote Thompson again, "Both the literary shape of Deuteronomy and its underlying central concept provide an important clue to the basic theology of the book. Yahweh, the God of Israel, appears in a strong covenantal setting. He is the great King, the Lord of the covenant. From this central concept Israel's finest theological ideas derived."¹²

These "ideas" include the fact that Yahweh is the Lord of the covenant and the God of history.

Obedience to God and His covenant brings blessing whereas disobedience incurs curses. Israel was the people of the covenant.

The people were to worship their Lord by loving Him with their hearts and remembering Him and His acts with their minds.

There are perhaps four basic implications of this revelation and these correspond to four major sections of the book.

1. It is important to remember God's past faithfulness to appreciate His love (1:6-4:40). God commanded the Israelites to remember. Forgetfulness was a sin that would lead them to ingratitude and ultimately to apostasy. To forget was to rebel against God. Remembering the past would remind the people of God's love and rekindle their love for Him. Love as well as trust rests on confidence. We can love God only when we have confidence in Him.

2. God's laws are an expression of His love (chs. 5-26). Because man is a sinner he needs divine laws. God's provision of these laws is an expression of His love for mankind. The specific laws in the Mosaic Code expressed God's love because God intended them to result in Israel's blessing and welfare. Often we think laws are undesirable because they curb our freedom. However, God curbs our freedom to keep us from evil, not to keep us from good.

3. Only love for God will adequately motivate a person to be obedient to God's laws (chs. 27-28). These laws in Israel were so severe that the only motive strong enough to produce consistent obedience was love. Moses urged the Israelites to cultivate their love for God as they prepared to renew the covenant. Self-confidence had failed their fathers, and it would fail them too. Obedience to God can be a joyful or a bitter experience depending on one's motivation.

When we know God we love Him, and when we love God we will want to obey Him.

4. Obedience to God demonstrates love for Him (chs. 29-30). While it is possible to obey God with lesser motives, it is impossible to be consistently obedient without love for God. Consistent obedience is not the same as sinless perfection. The measure of one's love for God is the measure of his or her obedience to the revealed will of God (1 John 5:3). The degree of our commitment to do the will of God is the true measure of our love for God. The real test of our love for God is what we do more than how we feel.

Constable: Deuteronomy (Outline)

Outline

I. Introduction: the covenant setting 1:1-5

II. Moses' first major address: a review of God's faithfulness 1:6-4:40

A. God's past dealings with Israel 1:6-3:29

1. God's guidance from Sinai to Kadesh 1:6-46

2. The march from Kadesh to the Amorite frontier 2:1-23

3. The conquest of the kingdom of Sihon 2:24-37

4. The conquest of the kingdom of Og 3:1-11

5. A review of the distribution of the conquered land 3:12-20

6. Moses' anticipation of future blessing 3:21-29

B. An exhortation to observe the law faithfully 4:1-40

1. The appeal to hearken and obey 4:1-8

2. God's appearance at Mt. Horeb 4:9-14

3. The prohibition of idolatry 4:15-24

4. The consequences of idolatry 4:25-31

5. The uniqueness of Yahweh and Israel 4:32-40

III. Historical interlude: preparation for the covenant text 4:41-49

A. The appointment of cities of refuge in Transjordan 4:41-43

B. Introduction to the second address 4:44-49

IV. Moses' second major address: an exposition of the law chs. 5-26

A. The essence of the law and its fulfillment ch. 5-11

1. Exposition of the Decalogue and its promulgation ch. 5

2. Exhortation to love Yahweh ch. 6

3. Examples of the application of the principles chs. 7-11

B. An exposition of selected covenant laws 12-25

1. Laws arising from the first commandment 12:1-31

2. Laws arising from the second commandment 12:32-13:18

3. Laws arising from the third commandment 14:1-21

4. Laws arising from the fourth commandment 14:22-16:17

5. Laws arising from the fifth commandment 16:18-18:22

6. Laws arising from the sixth commandment 19:1-22:8

7. Laws arising from the seventh commandment 22:9-23:18

8. Laws arising from the eighth commandment 23:19-24:7

9. Laws arising from the ninth commandment 24:8-25:4

10. Laws arising from the tenth commandment 25:5-19

C. Covenant celebration, confirmation, and conclusion ch. 26

1. Laws of covenant celebration and confirmation 26:1-15

2. Summary exhortation 26:16-19

V. Preparations for renewing the covenant chs. 27:1-29:1

A. The ceremony at Shechem 27:1-13

B. The curses that follow disobedience to specific stipulations 27:14-26

C. The blessings that follow obedience 28:1-14

D. The curses that follow disobedience to general stipulations 28:15-68

E. Narrative interlude 29:1

VI. Moses' third major address: an exhortation to obedience chs. 29:2-30:20

A. An appeal for faithfulness 29:2-29

1. Historical review 29:2-8

2. The purpose of the assembly 29:9-15

3. The consequences of disobedience 29:16-29

B. A call to decision ch. 30

1. The possibility of restoration 30:1-10

2. The importance of obedience 30:11-20

VII. Moses' last acts chs. 31-34

A. The duties of Israel's future leaders 31:1-29

1. The presentation of Joshua 31:1-8

2. The seventh year covenant renewal ceremony 31:9-13

3. The commissioning of Joshua 31:14-23

4. The preservation of God's words 31:24-29

B. The Song of Moses 31:30-32:44

1. The introduction to the song 31:30

2. The song itself 32:1-43

3. The conclusion to the song 32:44

C. Narrative interlude 32:45-52

1. Moses' exhortation to obedience 32:45-47

2. The announcement of Moses' death 32:48-52

D. Moses' blessing of the tribes ch. 33

E. Moses' death and burial: narrative epilogue ch. 34

You will notice that there is a general alternation between narrative (sections I, III, V, and VII) and didactic (sections II, IV, and VI) material. However there is some mixture of narrative and didactic material in sections V and VII.

We can also divide the revelation in this book according to the general arrangement of the typical form of a suzerain-vassal treaty that was common in the ancient Near East.¹³

I. Preamble: Covenant mediator 1:1-5

II. Historical prologue: Covenant history 1:6-4:49

III. Stipulations: Covenant life chs. 5-26

A. The Great Commandment chs. 5-11

B. Ancillary commandments chs. 12-26

IV. Sanctions: Covenant ratification chs. 27-30

V. Dynastic disposition: Covenant continuity chs. 31-34

Constable: Deuteronomy

Deuteronomy

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Copyright 2003 by Thomas L. Constable

Haydock: Deuteronomy (Book Introduction)

INTRODUCTION.

THE BOOK OF DEUTERONOMY.

This Book is called Deuteronomy, which signifies a second law , because it repeats and inculcates the ordinances formerly given on Mount Sinai, with other precepts not expressed before. The Hebrews, from the first words in the Book, call it Elle Haddebarim . (Challoner) --- It may be divided into many discourses, which Moses made to the people during the last two months of his life. (Haydock) --- The first was delivered by him on the first day of the eleventh month of the fortieth year, since the deliverance of the Hebrews out of Egypt, and relates various particulars which had occurred to them. In chap. iv. 41, and following, and a supplement from the Book of Numbers is given to this discourse. Chap. v., a fresh exhortation to the people commences, which continues until chap. xxii., where the famous blessings and maledictions, from the mountains of Garizim and Hebal, are related. In the following chapters, Moses exhorts the people, in the most pathetic manner, to be faithful to the Lord, adding the strongest threats and promises to enforce their compliance; and having appointed Josue to succeed him, and repeated that beautiful canticle which God ordered them to write, (chap. xxxi. 19,) he gives the Book of Deuteronomy, to be kept with care, (ver. 9,) blesses the tribes like a good and tender father, and gives up his soul to God on Mount Nebo in the 120th year of his age. (Calmet) --- There can be no doubt but that Moses was the author of this book, as well as of the four preceding ones; though the last chapter may, perhaps, form a part of the Book of Josue, which formerly was written immediately after the works of Moses, without any such marks of distinction as we find at present. The whole Bible seemed to make but one verse. How easily, therefore, might the account of the death of Moses be taken in, as forming a part of the Pentateuch, when the different books came to be distinguished by separate titles! Such an insertion cannot hurt the general claim of Moses to be the author of the Pentateuch; or, if it should be thought to do so, no absolute proof can be brought to shew that he did not write this chapter also, by the spirit of prophecy. All the people spoke to Esdras, the scribe, to bring the book of the law of Moses, which the Lord had commanded, to Israel. The whole nation of the Jews has all along maintained, that Moses wrote these books: and he himself repeatedly asserts that he was ordered to leave on record many things of importance. Hence both internal and external evidence concur to establish his title to them; and if we be not disposed to cavil with all other authors, and to deny that Demosthenes, for example, Cæsar, and others, have written the works which bear their names, we must confess that the Pentateuch is to be attributed to the Jewish legislator. Yet if this were a matter of doubt, the things contained in these books could not, on that account, be controverted. How many anonymous works have been published which are of unquestionable authority! Many of the books of Scripture are of this nature. But as we have every reason to believe, that they have come down to us without any material corruption, and were written by people of veracity, by divine inspiration, they deserve to be regarded as authentic records. This is true, whether we speak of the originals or of the versions authorized by the Church; though it should suffice to stop the mouths of infidels, if we can procure an authentic history of the Bible by the collation of the different copies which are extant. Thus, where the Hebrew editions appear to be incorrect, they may receive great light from the Samaritan copy of the Pentateuch, and from the versions of the Septuagint, and of other respectable authors on the whole Bible. The variations, which we may discover, are not of such moment, but that, if the very worst copy were selected, we should find the same great outlines of Scripture history, the same precepts of faith and morality. The laws of Moses, which are scattered through his five books, may be seen all together in their natural order, collected by Cornelius a Lapide and Calmet. But the spirit of God was pleased to intersperse historical facts among them, which both shew the occasion on which they were given, and enable us to read them with greater pleasure and satisfaction. The four preceding books might be compared to the four Gospels; Deuteronomy represents the whole, (Ven. Bede) and may be styled a Diatessaron, as it recalls to our mind the great Creator of all things, who was about to fulfil the promises which he had made to the Patriarchs. Almost all those to whom Moses addresses himself, had been unborn or very young, when their parents received God's commands at Sinai, and wandered in the desert. He therefore gives them an account of what had happened during the last eventful period of forty years. He shews what had brought on so many disasters, and cautions his hearers, that if they imitate the perfidy of their fathers, as he foresees, with sorrow, that they will, (chap. xxxi.) they must expect to be treated with no less severity. This prediction we behold verified, at the present day, in the persons of the scattered remnants of Israel. How sublime! how terrifying are the truths which Moses enforces with so much earnestness! The same threats which he denounces against the perfidious Jews, regard us in some measure. If we feel not their effects at present, in being driven out from our country, we have more reason to fear lest we should be excluded from our heavenly inheritance, if we do not repent. (Haydock)

Gill: Deuteronomy (Book Introduction)

INTRODUCTION TO DEUTERONOMY

This book is sometimes called "Elleh hadebarim", from the words with which it begins; and sometimes by the Jews "Mishneh Torah", the repetition of the law; and so in the Syriac version, with which agrees the Arabic title of it; and when the Greeks, and we after them, call it "Deuteronomy", it is not to be understood of a second, a new, or another law, but of the law formerly delivered, but now repeated, and also more largely explained; to which are likewise added several particular laws, instructions, and directions; all which were necessary, on account of the people of Israel, who were now a new generation, that either were not born, or not at an age to hear and understand the law when given on Mount Sinai; the men that heard it there being all dead, excepting a very few; and these people were also now about to enter into the land of Canaan, which they were to enjoy as long as they kept the law of God, and no longer, and therefore it was proper they should be reminded of it; and besides, Moses was now about to leave them, and having an hearty desire after their welfare, spends the little time he had to be with them, by inculcating into them and impressing on them the laws of God, and in opening and explaining them to them, and enforcing them on them, which were to be the rule of their obedience, and on which their civil happiness depended. And sometimes the Jews call this book "the book of reproofs", because there are in it several sharp reproofs of the people of Israel for their rebellion and disobedience; and so the Targums of Jonathan and Jerusalem begin it by calling it the words of reproof which Moses spake, &c. That this book was written by Moses there can be no doubt, from Deu 1:1, only the eight last verses, which give an account of his death, and of his character, were wrote by another hand, equally inspired by God, as either Eleazar the priest, as some, or Samuel the prophet, as others; or, as it is the more commonly received opinion of the Jews, Ezra; though it is highly probable they were wrote by Joshua his successor. This book was written and delivered by Moses, at certain times in the last month of his life, and towards the close of the fortieth year of the children of Israel's coming out of Egypt. And that it is of divine authority need not be questioned, when the several quotations out of it are observed, as made by the apostles of Christ, in Act 3:22, Heb 10:30 out of Deu 18:15 and by our Lord himself, Mat 18:16 from Deu 19:15. Yea, it is remarkable, that all the passages of Scripture produced by Christ, to repel the temptations of Satan, are all taken out of this book, Mat 4:7 compared with Deu 8:3, and the voice from heaven, directing the apostles to hearken to him, refers to a prophecy of him in Deu 18:15.

Gill: Deuteronomy 1 (Chapter Introduction)

INTRODUCTION TO DEUTERONOMY 1

The time and place when the subject matter of this book was delivered to the Israelites are observed by way of preface, Deu 1:1, and it begins with reminding them of an order to them to depart from Mount Horeb, and pass on to the land of Canaan, which the Lord had given them, Deu 1:6, and with observing the very great increase of their number, which made it necessary for Moses to appoint persons under him to be rulers over them, whom he instructed in the duty of their office, Deu 1:9, and he goes on to observe, that when they were come to the mountain of the Amorites, they were bid to go up and possess the land; but, instead of that, they desired men might be sent to search the land first, which was granted, Deu 1:19, and though these men upon their return brought of the fruits of the land, and a good report of it, particularly two of them; yet being discouraged by the report of the rest, they murmured, distrusted, and were afraid to enter, though encouraged by Moses, Deu 1:24, which caused the Lord to be angry with them, and upon it threatened them that they should die in the wilderness, and only two of them should ever see and enjoy the land, and therefore were bid to turn and take their journey in the wilderness, Deu 1:34, but being convinced of their evil, they proposed to go up the hill, and enter the land, which they attempted against the commandment of the Lord, but being repulsed by the Amorites, they fled with great loss, to their great grief, and abode in Kadesh many days, Deu 1:41.