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).
