{"id":4907,"date":"2022-09-24T00:53:39","date_gmt":"2022-09-24T05:53:39","guid":{"rendered":"https:\/\/www.biblia.work\/bible-commentary\/exegetical-and-hermeneutical-commentary-of-deuteronomy-16\/"},"modified":"2022-09-24T00:53:39","modified_gmt":"2022-09-24T05:53:39","slug":"exegetical-and-hermeneutical-commentary-of-deuteronomy-16","status":"publish","type":"post","link":"https:\/\/www.biblia.work\/bible-commentary\/exegetical-and-hermeneutical-commentary-of-deuteronomy-16\/","title":{"rendered":"Exegetical and Hermeneutical Commentary of Deuteronomy 1:6"},"content":{"rendered":"

The LORD our God spoke unto us in Horeb, saying, Ye have dwelt long enough in this mount: <\/i><\/b><\/h3>\n

6 8. The Command to start from oreb for the Land<\/p>\n

Jehovah spake: In oreb ye have dwelt enough (6); break up and march to the Mt of the Amorites and the parts adjacent as far as the Euphrates (7); I have set the land before you, enter and possess as Jehovah sware to the fathers to give it to them and their seed (8). JE, Exo 33:1<\/span> ff., narrates the order to depart to the land promised by oath to the fathers; the promise of an angel to drive out the six nations possessing it (probably a gloss, see Driver ib.<\/em>): Jehovah’s refusal to go with them; and His consent after an argument by Moses (also held by some to be editorial); and adds, Num 10:29-32<\/span> (J), Moses’ appeal to obab to act as eyes<\/em> 1 [109] to the host. The terms of the command differ from those in D. P, in harmony with its account of the procedure on the march (Num 9:15-22<\/span>), gives the signal of departure from oreb as the lifting of the cloud above the Tabernacle, and dates it the 20th day of the 2nd month of the 2nd year (Num 10:11<\/span>). The contrast between the spoken command in JE and D, and the physical signal in P, is characteristic; note also the characteristically exact date in P.<\/p>\n

[109] The same term, ‘uyn is given to the scouts of Arab expeditions who seek out the ways, water and camping-places: Musil, Araia Petraea<\/em>, Ethn. Ber<\/em>. iii. 376.<\/p>\n

Deu 1:6<\/strong><\/span>. The Lord our God<\/em> ] Heb. Jehovah<\/strong>, our God<\/em>: contrary to the usual syntax (cp. the parallel in JE, Exo 33:1<\/span>), this divine name is placed emphatically at the beginning of the sentence, as the proper start and motive of the whole discourse: for this form and its variants thy God<\/em> and your God<\/em> are characteristic of the style of D. J. our God<\/em>, 23 times in D always from Moses to his fellow Israelites with the intimate accent of a common affection, and only 7 times in the rest of the Pent.; J. thy God<\/em>, addressed to Israel 230 times in D, and only 9 times in JE (of which five are in additions to the Decalogue, Exo 20:2-12<\/span>, and at least two in verses with other marks of the deuteronomic style), and only once<\/em> in P (Lev 21:8<\/span>), though P has seven instances of somewhat variant forms; J. your God<\/em>, 46 times in D, while in JE only in Pharaoh’s speeches to Israel, but in P over 30 times, attached to priestly institutions and laws. The enormous predominance of these titles in D is significant of the ardent, confident religion of the Book. We seem to touch in them the heart of the writers. Nor can we forget the echo of their wonderful repetition in the hearts of the Jewish and Christian Churches. Probably no phrases in the O.T. have been more helpful to piety in all generations. See further introd. to ch. 28<\/p>\n

Horeb<\/em> ] Above, Deu 1:2<\/em><\/span>.<\/p>\n

Ye have dwelt long enough in this mountain<\/em> ] Heb. the stay in this Mt is much<\/em>, i.e. enough, for you<\/em>: the same idiom in Deu 2:3<\/span>, Deu 3:26<\/span>, also in P, Num 16:3<\/span>; Num 16:7<\/span>.<\/p>\n

Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n

Duet Deu 1:6<\/span> to Deu 3:29<\/span>. Historical Part of the First Introductory Discourse<\/p>\n

Spoken in the land of Moab (Deu 1:5<\/span>) in the gai<\/em> or glen, over against Beth Pe‘or<\/em> (Deu 3:29<\/span>), a review of Israel’s experiences since they left oreb. In the Plur. form of address except for the following fragments Deu 1:8<\/span>; Deu 1:21<\/span>; Deu 1:31<\/span> a<\/em>, Deu 2:7<\/span>; Deu 2:24<\/span> b<\/em>, Deu 2:25<\/span>; Deu 2:30<\/span> b<\/em>, Deu 2:37<\/span> [108] . We shall see how far these are detachable from the context, or give evidence of their later intrusion. There are, too, a number of parentheses, dealing with matters beyond Israel’s experience and therefore beyond the aim of the discourse: archaeological notes on the peoples who preceded Moab, Edom, Ammon, the Philistines and Israel, and on ermon; Deu 2:10-12<\/span>; Deu 2:10-23<\/span>, Deu 3:9<\/span>; Deu 3:11<\/span>; Deu 3:13<\/span> b<\/em>, 14<\/span>. The contents of these notes are suitable neither to the voice of the Deity, to whose words some of them are attached, Deu 2:10-12<\/span>; Deu 2:20-23<\/span>, nor in the mouth of Moses whose purpose is to recall to Israel their own experience. They are notes or glosses, either by the author or an editor. All the rest (except perhaps Deu 3:15-17<\/span>, which see) forms a unity, complete in itself.<\/p>\n

[108] The Sing, in Deu 2:9<\/span> a<\/em> (LXX Plur.) and even in Deu 2:19<\/span> may be due, as in Deu 3:27<\/span>, to the fact that the address is to Moses himself.<\/p>\n

The following are the divisions: (1) Deu 1:6-8<\/span>, order to depart from Horeb; (2) Deu 1:9-18<\/span>, institution of Judges; (3) Deu 1:19<\/span>, journey to adesh-Barnea‘, to which probably belong Deu 1:1<\/span> b<\/em>, Deu 1:2<\/span> (see above); (4) Deu 1:20-25<\/span>, mission of the spies; (5) Deu 1:26-43<\/span>, consequent disaffection of the people; (6) Deu 1:34-40<\/span>, wrath and judgement of God; (7) Deu 1:41-46<\/span>, defeat of the attempt to enter the land from the south, and residence at adesh; (8) Deu 2:1-8<\/span> a<\/em>, departure from adesh and circuit of Mt Se‘r; (9) Deu 2:8-15<\/span>, further march to Wdy-Zered, which they cross 38 years after leaving adesh, when all the adult generation have died; (10) Deu 2:16-25<\/span>, command to cross Arnon, the border of Moab, to avoid ‘Ammon and to fight Sn; (11) Deu 2:26-37<\/span>, defeat of Sn; (12) Deu 3:1-7<\/span>, defeat of ‘g; (13) Deu 3:8-17<\/span>, division of the conquered lands; (14) Deu 3:18-22<\/span>, directions to the tribes left there and to Joshua; (15) Deu 3:23-29<\/span>, Moses’ Prayer to cross Jordan and its rejection.<\/p>\n

The same stretch of history from oreb to the Jordan is treated by JE, Exo 33:1-17<\/span>, and Num 10:29<\/span> onwards; and by P from Numbers 12<\/span> onwards. JE seems the basis of this deuteronomic review, even to the extent of supplying verbal details. But the review is not only written in a style peculiar to the deuteronomic writings; it adds some facts not found in JE and differs from JE in its presentation of others. On P the review shows no dependence, and P differs from it considerably both in the language used for the same events and in several matters of substance. On these see below.<\/p>\n

Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n

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

Fuente: Albert Barnes’ Notes on the Bible<\/b><\/i><\/h4>\n

Verse 6<\/span>. Ye have dwelt long enough, c.<\/B><\/I>] They came to Sinai in the third month after their departure from Egypt, Ex 19:1-2<\/span> and left it the twentieth of the second month of the second year, so it appears they had continued there nearly a whole year.<\/P> <\/p>\n

Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible<\/b><\/i><\/h4>\n

Of Horeb, where they continued about a years space, Exo 19:1<\/span>; Num 10:11<\/span>,12<\/span>. <\/P> <\/p>\n

Fuente: English Annotations on the Holy Bible by Matthew Poole<\/b><\/i><\/h4>\n

6. The Lord our God spake unto us inHoreb, saying, Ye have dwelt long enough in this mount<\/B>Horebwas the general name of a mountainous district; literally, “theparched” or “burnt region,” whereas Sinai was the nameappropriated to a particular peak [see on Ex19:2<\/span>]. About a year had been spent among the recesses of thatwild solitude, in laying the foundation, under the immediatedirection of God, of a new and peculiar community, as to its social,political, and, above all, religious character; and when this purposehad been accomplished, they were ordered to break up their encampmentin Horeb. The command given them was to march straight to Canaan, andpossess it [De 1:7<\/span>].<\/P><\/p>\n

Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible <\/b><\/i><\/h4>\n

The Lord our God spoke unto us in Horeb<\/strong>,…. The same with Sinai, as Aben Ezra observes; while the Israelites lay encamped near this mountain, the Lord spoke unto them:<\/p>\n

saying, ye have dwelt long enough in this mount<\/strong>: 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, Ex 19:1<\/span> 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<\/span>.<\/p>\n

Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n

Moses commenced with the summons issued by the Lord to Israel at Horeb, to rise and go to Canaan.<\/p>\n

Deu 1:6<\/span><\/p>\n

<\/strong> As the epithet applied to God, “ Jehovah our God<\/em>,” 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<\/em>,” 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<\/span>). The fixed use of the name Horeb<\/em> to designate the mountain group in general, instead of the special name Sinai<\/em>, which is given to the particular mountain upon which the law was given, is in keeping with the rhetorical style of the book.<\/p>\n

Deu 1:7<\/span><\/p>\n

<\/strong> “ Go to the mount of the Amorites, and to all who dwell near<\/em>.” 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 <\/em> as being the most powerful of all the tribes in Canaan, just as in Gen 15:16<\/span> (see at Gen 10:16<\/span>). , “ those who dwell by it<\/em>,” 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<\/em>, the modern Ghor (see at Deu 1:1<\/span>); the mountain<\/em>, the subsequent mountains of Judah and Ephraim (see at Num 13:17<\/span>); the lowland<\/em> ( shephelah<\/em>), 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<\/span> and Jos 12:8<\/span> (see at Jos 15:33<\/span>.); the south land<\/em> ( negeb <\/em>: see at Num 13:17<\/span>); and the sea-shore<\/em>, i.e., the generally narrow strip of coast running along by the Mediterranean Sea from Joppa to the Tyrian ladders, or Rs el Abiad<\/em>, just below Tyre (vid., v. Raumer<\/em>, Pal.<\/em> p. 49). – The special mention of Lebanon<\/em> 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<\/span>), 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<\/span>.<\/p>\n

Deu 1:8-10<\/span><\/p>\n

<\/strong> 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<\/span>; Gen 13:15<\/span>; Gen 15:18<\/span>., etc.). The “swearing” on the part of God points back to Gen 22:16<\/span>. The expression “ to them and to their seed<\/em> ” is the same as “to thee and to thy seed” in Gen 13:15<\/span>; Gen 17:8<\/span>, and is not to be understood as signifying that the patriarchs themselves ought to have taken actual possession of Canaan; but “ to their seed<\/em> ” is in apposition, and also a more precise definition (comp. Gen 15:7<\/span> with Gen 15:18<\/span>, where the simple statement “to thee” is explained by the fuller statement “to thy seed”). has grown into an interjection = . : 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<\/span>; Gen 34:10<\/span>). Jehovah (this is the idea of Deu 1:6-8<\/span>), 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<\/span>, to bring the people safety to Canaan (cf. Exo 18:23<\/span>). 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<\/span>, 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<\/em>,” in Deu 1:9<\/span>, is not at variance with this. The imperfect with vav rel<\/em>., 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<\/span>. (cf. Gen 12:2<\/span>; Gen 18:18<\/span>; Gen 22:17<\/span>; Gen 26:4<\/span>).<\/p>\n

Deu 1:11<\/span><\/p>\n

<\/strong> 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<\/em> (i.e., who manifested Himself as God to your fathers), add to you a thousand times<\/em>, , as many as ye are, and bless you as He has said.<\/em> ” The “blessing” after “multiplying” points back to Gen 12:2<\/span>. 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.<\/p>\n

Deu 1:12<\/span><\/p>\n

<\/strong> “ How can I myself alone bear your cumbrance, and your burden, and your strife?<\/em> ” The burden and cumbrance of the nation are the nation itself, with all its affairs and transactions, which pressed upon the shoulders of Moses.<\/p>\n

Deu 1:13-18<\/span><\/p>\n

<\/strong> , 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<\/span>): “ Ye shall hear between your brethren<\/em>,” i.e., hear both parties as mediators, “ and judge righteously, without respect of person<\/em>.” , to look at the face, equivalent to (Lev 19:15<\/span>), i.e., to act partially (cf. Exo 23:2-3<\/span>). “ The judgment is God’s<\/em>,” 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<\/span>; Exo 22:7<\/span>, etc.). On the difficult cases which the judges were to bring before Moses, see at Exo 18:26<\/span>.<\/p>\n

Fuente: Keil & Delitzsch Commentary on the Old Testament<\/b><\/i><\/h4>\n

Verses 6-8:<\/strong><\/p>\n

Mount Horeb was the site of God’s giving His Law to Israel. It was here that Israel entered into covenant with Jehovah as His wife, Jer 2:2<\/span>; Jer 31:32<\/span>; Eze 16:3-14<\/span>. The Law contained the terms of the nuptial agreement. Israel wore allegiance to this covenant, Exo 24:3<\/span>; Exo 24:7<\/span>; Deu 5:27<\/span>.<\/p>\n

Israel remained at Mount Horeb about a year, comp. Exo 19:1<\/span>; Num 10:11-12<\/span>. When they moved, it was at God’s direction by means of the cloud which hovered over the Tabernacle, Num 9:15-23<\/span>; Num 10:11-13<\/span>.<\/p>\n

In this text is a reminder of Jehovah’s renewal of the territorial grant first made to Abraham, Gen 12:1<\/span>; Gen 15:18-21<\/span>; renewed to Isaac, Gen 26:3-4<\/span>; and then to Jacob, Gen 35:12<\/span>. The territory extends from the River Euphrates on the east to the Mediterranean Sea on the west and north, and to the “River of Egypt” on the south. It includes the greater portion of the Arabian Peninsula.<\/p>\n

Israel has not to this date occupied all the territory God promised to Abraham and his descendants. The fulfillment of this prophecy is yet future, and will be realized during the reign of Jesus Christ upon earth, as Israel’s King and as the earth’s “King of Kings and Lord of Lords,” Isa 2:1-5<\/span>; Isa 11:1-9<\/span>; Zec 12:9-14<\/span>; Zec 14:9<\/span>; Zec 14:16-21<\/span>.<\/p>\n

<\/strong><\/p>\n

Fuente: Garner-Howes Baptist Commentary<\/b><\/i><\/h4>\n

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. <\/p>\n

(1) “Et non sans cause;” and not without reason. — Fr. <\/p>\n

Fuente: Calvin’s Complete Commentary<\/b><\/i><\/h4>\n

A. THE EVENTS FROM SINAI TO THE PRESENT<\/p>\n

(Deu. 1:6<\/span> to Deu. 3:29<\/span>)<\/p>\n

1 COMMAND TO LEAVE HOREB FOR THE<\/p>\n

PROMISED LAND (Deu. 1:6-8<\/span>)<\/p>\n

Deu. 1:6<\/span> Jehovah our God spake unto us in Horeb saying, Ye have dwelt long enough in this mountain: 7 turn you, and take your journey, and go to the hill-country of the Amorites, and unto all the places nigh there-unto, in the Arabah, in the hill-country, and in the lowland, and in the South, and by the sea-shore, the land of the Canaanites, and Lebanon, as far as the great river, the river Euphrates. 8 Behold, I have set the land before you: go in and possess the land which Jehovah sware unto your fathers, to Abraham, to Isaac, and to Jacob, to give unto them and to their seed after them.<\/p>\n

THOUGHT QUESTIONS 1:68<\/p>\n

7.<\/p>\n

Where is Horeb? Are we to understand that God asked them to conquer Canaan even before they left Sinai?<\/p>\n

8.<\/p>\n

Just what is involved in the act of faith i.e., what is Gods part and what is mans part?<\/p>\n

9.<\/p>\n

Please locate on the map the following places: (1) Arabah, (2) the land of the Canaanites and Lebanon, (3) the great river.<\/p>\n

10.<\/p>\n

Read Num. 34:1-29<\/span>.<\/p>\n

AMPLIFIED TRANSLATION 1:68<\/p>\n

6 The Lord our God said to us in Horeb, You have dwelt long enough on this mountain;
7 Turn and take up your journey, and go to the hill country of the Amorites, and to all their neighbors in the Arabah, in the hill country, in the lowland, in the South [the Negeb], and on the coast, the land of the Canaanites, and Lebanon, as far as the great river, the river Euphrates.
8 Behold, I have set the land before you; go in and take possession of the land which the Lord swore to your fathers, to Abraham, to Isaac, and to Jacob, to give to them and to their descendants after them.<\/p>\n

COMMENT 1:68<\/p>\n

Here we have the command to conquer given before Israel ever arrives at Kadesh. All they had to do was to believe and obeyto launch out in total faith and confidence in the promise and assurance of God. He had given a similar faith-demanding command some months before. When the Israelites attempted to cross the Red Sea, God had said to Moses speak unto the children of Israel, THAT THEY GO FORWARD. (Exo. 14:15<\/span>) The command of God was heeded, and the children of Israel went into the midst of the sea (that took some faith, too) upon the dry ground: and the waters were a wall unto them on their right hand, and on their left. (Exo. 14:22<\/span>) Israels whole journey, whether crossing the Red Sea or the Jordan, whether fighting with fierce Canaanites or depending on Providence for food and water, was an operation of faith! Implicitly trusting God always meant eventual success; disbelief meant failure every single time. By faith they passed through the Red Sea as by dry land: which the Egyptians assaying to do were swallowed up. By faith the walls of Jericho fell down, after they had been compassed about for seven days. (Heb. 11:29-30<\/span>) How many times has God told us, Go in and possess the land and we have not! Opportunities to learn his will, to witness, to help, to encourage, to inspire, to strengthen, to serve, all too often go begging because we are content to wander in the deserts of doubt, distrust, hesitancy, and indecision. After Israel had received Gods commands and instructions at Sinai, it was time to get going! Ye have dwelt long enough in this mountainYou have my law now; you know what to do; your tabernacle is now ready. Its time now to proceed, to do, to act, to obey. Once a man understands his Lords commands, (and he needs to bend every effort toward that end) it becomes a matter of character, morality, and faithfulness that he now place himself in the hands of God and act on what he knows! But the righteous [note, the righteous] shall live by faith. (Rom. 1:17<\/span>)<\/p>\n

Fuente: College Press Bible Study Textbook Series<\/b><\/i><\/h4>\n

(6) The Lord our God spake unto us in Horeb.<\/strong>The Lord our God, Jehovah our Elohim, is the watchword of the whole book.<\/p>\n

Ye have dwelt long enough in this mount.<\/strong>From the beginning of the second month of the first year of the exodus (Exo. 19:1<\/span>) to the twentieth day of the second month of the second year (Num. 10:11<\/span>). This was the period of organisation, <\/em>in which the people received the Law and were organised as a church militant, an army encamped around the tabernacle of God. This year and its institutions fill up exactly one-third <\/em>of the text of the Pentateuch.<\/p>\n

Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)<\/b><\/i><\/h4>\n

FROM HOREB TO KADESH, Deu 1:6-46<\/span>.<\/p>\n

6<\/strong>. <\/strong> In Horeb <\/strong> Horeb is supposed to indicate the mountain-range, Sinai the summit on which the law was given. “The constant use of the name Horeb,” says Keil, “to designate the mountain group, instead of the special name Sinai, is in keeping with the rhetorical style of the book.” <\/p>\n

Dwelt long enough in this mount <\/strong> They came to it in the third month of the first year of the wandering, (Exo 19:1-2<\/span>,) and stayed till the twentieth day of the second month of the second year. Num 10:11-12<\/span>.<\/p>\n

Fuente: Whedon’s Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n

DISCOURSES BY MOSES.<\/p>\n

<\/strong><\/p>\n

First Discourse, Deu 1:6<\/span> to Deu 4:40<\/span>.<\/p>\n

Addressing the people, with the Promised Land in their sight, Moses reviews the events that have occurred in their march from Horeb to the plains of Moab. He reminds them how God had fulfilled his promises, and how they had sinned, and by their unbelief and rebellion had been kept from entering into the promised possession; and he admonishes them not to forfeit by new transgressions the land they are destined to conquer.<\/p>\n

Fuente: Whedon’s Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n

Moses’ Recapitulation Of Their History ( Deu 1:6<\/strong><\/span><\/strong> to Deu 4:43<\/strong><\/span><\/strong> ).<\/strong> <\/p>\n

Moses’ instruction will now commence, recapitulating their history, and describing what Yahweh had commanded. He will first demonstrate how their fathers had been satisfactorily established by Him as a populous nation enjoying righteous government, but had failed through unbelief and disobedience to capture the land He had wanted to give them, and because of that unbelief and their refusal to respond to covenant instructions had been driven from it. Thus they had been sentenced to wander for ‘forty years’ in the wilderness (Deu 1:6<\/span> to Deu 2:1<\/span>). <\/p>\n

But now He commands them to go forward, avoiding their brother nations (Deu 2:2-23<\/span>), (for there was no point in fighting for what could not be theirs). He had already delivered kings into their hands along with their great and mighty cities, so that parts of the land had already become theirs, and they had thus been able to recognise in their own experience what Yahweh could do for them (Deu 2:24<\/span> to Deu 34:12<\/span>). He wants them to recognise how much they owe to their great Overlord. But this is not just a series of battle speeches prior to the great conflict ahead. The whole book is part of a solid covenant which guarantees Yahweh’s activity on their behalf and in return makes firm demands on them, and warns of the consequences of future failure, sealing it with a written document in the presence of witnesses (chapters Deu 27:1<\/span> to Deu 31:27<\/span>). It can also be seen as composed of mini-covenants incorporated within the larger covenant. <\/p>\n

We could also liken it to a leasehold of the land. Yahweh is taking His land from others who have broken the terms of their lease, and is ‘giving’ it to them for their use. But if they too fail to obey the terms of their lease, they too will be expelled. <\/p>\n

Note in all this how he speaks to them as being one with their fathers. What their fathers had done, they had in some sense done. There was a huge sense of community oneness. Yet they were also their own men. Like their fathers they were faced with a choice. What they must ensure was that they broke the mould, and did not behave as their fathers had done. So in one sense they were one with their fathers, and shared in the same covenant promises, and participated in their experiences, but in another sense they were free to make their own choice. They would not thus be able to blame their fathers for what they decided. This brings out the important point that community responsibility did not necessarily blight all in the community. One generation, once they came of age, could throw off what the previous generation had done. <\/p>\n

The Command From Yahweh To Go Forward ( Deu 1:6-8<\/strong><\/span><\/strong> ).<\/strong> <\/p>\n

This is a simple, balanced, initial command in three parts: <\/p>\n

a <\/strong> “You ave dwelt long enough in this mountain (Mount Sinai)” (Deu 1:6<\/span>). <\/p>\n

b <\/strong> “Turn you, and take your journey” (Deu 1:7<\/span> a). <\/p>\n

c <\/strong> “Go to the hill-country of the Amorites, and to all the places near to it, in the Arabah, in the hill-country, and in the lowland, and in the South, and by the seashore, the land of the Canaanites, and Lebanon, as far as the great river, the river Euphrates” (Deu 1:7<\/span> b). <\/p>\n

b <\/strong> “Look, I have set the land before you” (Deu 1:8<\/span> a). <\/p>\n

a <\/strong> “Go in and possess the land which Yahweh swore to your fathers, to Abraham, to Isaac, and to Jacob, to give to them and to their seed after them” (Deu 1:8<\/span> b). <\/p>\n

Here we have both progression and chiasmus. We have the command to leave the Mount where they have been encamped for so long, to enter the whole of the land, and to go in and possess it, because He had sworn to give it to their forefathers. The chiasmus lies in ‘a’ in the parallel between ‘You have dwelt long enough in this mountain’ and ‘Go in and possess the land’, with the description of the whole land central. In ‘b’ “Turn you, and take your journey” parallels “Look, I have set the land before you.” And ‘c’ describes the perimeters of the land which they are going to possess. <\/p>\n

Deu 1:6-7<\/strong><\/span><\/p>\n

‘<\/strong> Yahweh our God spoke to us in Horeb, saying, “You have dwelt long enough in this mountain, turn you, and take your journey, and go to the hill-country of the Amorites, and to all the places near to it, in the Arabah, in the hill-country, and in the lowland, and in the South, and by the seashore, the land of the Canaanites, and Lebanon, as far as the great river, the river Euphrates.” ’ <\/p>\n

Moses opens his speech with the covenant name which is the essence of the book, ‘Yahweh our God’. This is what the book is all about, Yahweh their covenant God (here and Deu 5:2<\/span>), Yahweh their only God (Deu 6:4<\/span>), Yahweh to Whom they owe all (see below), Yahweh Who spoke to them in Horeb. <\/p>\n

He looks back to Yahweh’s instruction at Mount Sinai in Horeb (see for this period Exodus 19<\/span> –Numbers 10<\/span>). The One in Whose name he speaks is ‘Yahweh, our God Who spoke to us in Horeb’, that is, the One Who spoke at Sinai. He is the One Who had chosen them as His own set apart (holy) people, revealing it especially in that devastating encounter. Horeb includes Sinai and the surrounding area. ‘This mountain’ referred to Sinai, where they had first received the covenant. <\/p>\n

At this point Yahweh had told their fathers that they had been in Horeb (at Sinai) long enough. They must leave this place where they had experienced the wonder of their powerful God and were to journey on into the land that He had prepared for them, ‘the hill-country of the Amorites’ (the long range of mountains west of Jordan), and all connected with it; the Jordan Valley (the Arabah), the lowlands (the Shephelah), ‘the South’ (the Negeb; compare Gen 12:9<\/span>; Gen 20:1<\/span>; Num 13:17<\/span>), the seashore (the coastal plain), where the Canaanites dwelt, Lebanon, north of Canaan, even to the great river, the River Euphrates. (For Lebanon see Jos 1:4<\/span>; Jos 13:5-6<\/span>. Although in ancient days ‘Lebanon’ was also sometimes used to include a part of Canaan where there was a valley of Lebanon – Jos 11:17<\/span>; Jos 12:7<\/span>). The vista was large, from the Euphrates in the north to the Negeb. This is regularly given as the land which Yahweh had set aside for them if only they had been willing to take it (Gen 15:18<\/span>; Exo 23:31<\/span>; Jos 1:4<\/span>). In a sense it was the range of David’s empire if we include treaty nations, but because of disobedience it never became a reality, and at other times the land promised is depicted in less full terms. <\/p>\n

The mention first of ‘the hill-country of the Amorites’, here and also in Deu 1:20<\/span>, must be seen in the light of Deu 1:43-44<\/span> where it was in that very place that the Amorites would defeat their fathers. Thus his hearers must now face up to their victorious enemy in the very place of their previous humiliation and defeat them in turn. Such a victory would then give them confidence for the future. God very often has to bring us back to a place where we have suffered defeat in order that we might triumph and thus restore the balance, and our confidence in God. <\/p>\n

“Yahweh our God.”<\/strong> This is emphatic in the sentence. He is the One Whose covenant this is. It designates Yahweh in His uniqueness and distinctiveness, the God Who has a special relationship with Israel, the One to Whom they look, the God to Whom they have a special responsibility. Compare its use in Exodus (Exo 3:18<\/span>; Exo 5:3<\/span>; Exo 8:10<\/span> etc.) where it is used only in solemn declarations to Pharaoh. <\/p>\n

As the covenant title it occurs eleven times in Moses’ first speech, where after its emphatic use as the opening words of Moses, having reference to His speaking to them in Horeb (Deu 1:6<\/span>, compare Deu 5:2<\/span>), it connects with Yahweh’s personal commands to them (Deu 1:19<\/span>; Deu 1:41<\/span>; Deu 2:37<\/span>), Yahweh’s giving of the land to them (Deu 1:20<\/span>; Deu 1:25<\/span>; Deu 2:29<\/span>), and Yahweh’s power to deliver their enemies into their hands (Deu 2:33<\/span>; Deu 2:36<\/span>; Deu 3:3<\/span>), being finally used to emphasise His special nearness to them (Deu 4:7<\/span>). It occurs nine times in Deuteronomy 5-6 at the commencement of his second great speech, again to emphasise His making of a covenant with them (Deu 5:2<\/span>, compare Deu 1:6<\/span>), His oneness as their God (Deu 6:4<\/span>), the hearing of His voice at Horeb (Deu 5:24-25<\/span>; Deu 5:27<\/span> (twice)), His direct commands given to them (Deu 6:20<\/span>) and with the need to fear Him and keep His commandments (Deu 6:24-25<\/span>) and then not until Deu 29:15<\/span>; Deu 29:18<\/span>; Deu 29:29<\/span> in Moses’ third covenant speech where reference is to their standing before Him in making the covenant, a warning against turning away from Him, and to His being the One to Whom secret things are known. It stresses His mightiness and uniqueness and sovereignty as their covenant God. <\/p>\n

Compare its use in Joshua (only in Jos 18:8<\/span>; Jos 22:19<\/span>; Jos 22:29<\/span>; Jos 24:17<\/span>; Jos 24:24<\/span>) in solemn declarations when the covenant is being emphasised, and its only use in Judges in Deu 11:24<\/span>; and in 1 Samuel in Deu 7:8<\/span> where the same applies. Compare also 1Ki 8:57<\/span>; 1Ki 8:59 ; 1Ki 8:61<\/span>. These are all the uses in the former prophets (the historical writings up to Kings), save that it is exceptionally used outside of speech in 1Ki 8:65<\/span>, but that simply stresses its significance, for there the covenant emphasis is central and it is actually in the nature of a declaration. It is thus used for a distinct purpose and is not simply ‘a mark of style’. It stresses the close personal covenant relationship between Him and His people. It also occurs nine times in the Psalms, and it occurs fifteen times in Jeremiah, where it could be described as a mark of style, or possibly as indicating the influence that Deuteronomy has had on him. On the other hand ‘Yahweh your God’ (addressed either to singular Israel (196 times in Deuteronomy out of 257 times in the whole Old Testament) or the plural children of Israel (46 out of 138) occurs in Deuteronomy 242 times out of 395 in the Old Testament as a whole, and is especially a common address from Exodus to Joshua. <\/p>\n

As Israel had settled down at Horeb, we too can tend to settle down in a place where God has blessed us or revealed Himself to us. But the warning is that we must not do so any longer than God knows is good for us. Rather we must lift up our eyes and ask ourselves, ‘what is it about the future that God is preparing me for?’ Then we must go forward into the ‘unknown’, knowing that our hand is in the hand of God, and that ahead lies great blessing for us as long as we trust Him and obey. <\/p>\n

Deu 1:8<\/strong><\/span><\/p>\n

‘<\/strong> Look, I have set the land before you. Go in and possess the land which Yahweh swore to your fathers, to Abraham, to Isaac, and to Jacob, to give to them and to their seed after them.’ <\/p>\n

And to trust and obey had been what God desired of Israel. They had been told to look at the land that was before them, recognising the great privilege and opportunity that was theirs, and to go forward. This was His land, the very land that Yahweh had sworn to give to their fathers, to Abraham, Isaac and Jacob, and to themselves (who were ‘their seed after them’). It was the land where He would dwell among them as their king. Thus the gift of the land is confirmed, and is closely linked with the patriarchal covenants given in Genesis. They were to behold it, and then to go in and possess it, for it was theirs, a gracious gift from their great covenant Overlord. <\/p>\n

Yahweh was offering them the thing that men then coveted most and would die for, land! What men dreamed about was available to them, a gift from Him. And not only land but His land, watched over and protected by Him. And this was not because of their own merit but because He had chosen out Abraham and through him would bless his ‘descendants’, so that through them He might bless the world (Gen 12:1-3<\/span>; Gen 12:7<\/span>). It was the symbol of a glorious future. And they had reason to know what He could do, for He had done it against the Egyptians. <\/p>\n

As we consider this in relation to ourselves we must, however, beware of putting emphasis on the land. The emphasis should be on what the land symbolised, a fruitful and blessed future with God under His Kingly Rule. Today the land of Canaan\/Israel no longer matters. It is no longer the promised land. Those who see it as such hope in vain. The promised land is the heavenly rule to which it pointed, and that should be men’s aim. We may safely leave the land to those who want it to fight over it. There is no Holy War in Israel today. God has moved on to something more important, the war against evil and death and Satan. <\/p>\n

For what God really guaranteed to Abraham was a glorious and fulfilled future expressed in terms of a fertile country. The writer to the Hebrews saw this for he explained that Abraham was looking for a city with foundations whose builder and maker was God (Heb 11:10<\/span>). A fertile land, a well founded city, both were pictures of a blessed and sure future, in our terms a heavenly hope, and it was this that was promised to Abraham. It was only expressed as it was because Abraham could have had no conception of such a heavenly hope. <\/p>\n

And we may be sure of this. If Israel today are to be blessed it will not be by being in the land, but by their responding to Jesus Christ, their true Messiah, and finding salvation and a heavenly inheritance in Him (Rom 11:26<\/span>; Heb 11:14-16<\/span>; Heb 13:14<\/span>). To draw up a great plan for the future of Israel in the physical land of Palestine is to go backwards. That is not to deny that God may have brought some parts of Israel back to Palestine in order that there they may eventually recognise in Jesus Christ their Messiah in some possible great outpouring of the Spirit. It is only to deny that there is to be a future, earthly, Jewish kingdom acknowledged as such by God. Any blessing to Israel must now come through the Gospel, through the Kingly Rule of God as described by Jesus, and through the heavenly kingdom where He reigns over all. <\/p>\n

Fuente: Commentary Series on the Bible by Peter Pett<\/b><\/i><\/h4>\n

Ver. <\/em><\/strong>6. <\/strong>The Lord our God spake unto us in Horeb, <\/em><\/strong>&c.<\/strong> Rather by, <\/em>or near Horeb. <\/em>In this first speech, which ends at the 43rd verse of the fourth chapter, Moses reminds the Israelites of the travels of their fathers towards Canaan; dating his account from the transactions at mount Sinai <\/em>or Horeb, <\/em>at which place they stayed almost a year, receiving the law, erecting the tabernacle, numbering the people, ranking them under standards, &c. For all these particulars we refer our readers to the margins of our Bibles. Mr. Locke observes, that the first thirteen chapters of this book are an exhortation of Moses to the Israelites, to strict loyalty to God their king. <\/p>\n

Fuente: Commentary on the Holy Bible by Thomas Coke<\/b><\/i><\/h4>\n

I. THE FIRST DISCOURSE<\/p>\n

Deu 1:6<\/span> to Deu 4:40<\/span><\/p>\n

1. The command of God for the breaking up from Horeband the promise. (Deu 1:6-8<\/span>).<\/p>\n

6The Lord our God spake unto us in Horeb, saying, Ye have dwelt long enough in this mount: 7Turn you, and take your journey, and go to the mount of the Amorites, and unto all [his neighborssee marg.] the places<\/em> nigh thereunto, in the plain, in the hills, and in the vale, and in the south, and by the sea-side, to the land of the Canaanites, and unto Lebanon, unto the great river, the river Euphrates. 8Behold, I have [given] set the land before you: go in and possess the land which the Lord sware unto your fathers, Abraham, Isaac, and Jacob, to give unto them and to their seed after them.<\/p>\n

2. The corresponding precautions which Moses took. (Deu 1:9-18<\/span>.)<\/p>\n

9And I spake unto you at that time, saying, I am not able to bear you myself alone: 10The Lord your God hath multiplied you, and behold, ye are<\/em> this day as the stars of heaven for multitude. 11(The Lord God of your fathers make you a thousand times so many more as ye are<\/em>, and bless you, as he hath promised you!) 12How can I myself alone bear your cumbrance, and your burden, and your strife? 13Take2<\/span> you wise men, and understanding, and known among your tribes, and I will make them rulers over you. 14And ye answered me, and said, The thing which thou hast spoken is<\/em> good for us<\/em> to do. 15So I took the chief of your tribes, wise men, and known, and made [gave] them heads over you, captains over thousands, and captains over hundreds, and captains over fifties, and captains over tens, and officers among your tribes. 16And I charged your judges at that time, saying, Hear the causes<\/em> between your brethren, and judge righteously between every<\/em> man and his brother, and the stranger that is<\/em> with him. 17Ye shall not respect persons [regard faces] in judgment; but<\/em> ye shall hear the small as well as the great; ye shall not be afraid of the face of man; for the judgment is<\/em> Gods: and the cause that is too hard for you, bring it<\/em> unto me, and I will hear it. 18And I commanded you at that time all the things [words] which ye should do.<\/p>\n

3. The actual breaking up from Horeb, and arrival in Kadesh-barnea; the encouragement to the promise. (Deu 1:19-21<\/span>.)<\/p>\n

19And when we departed from Horeb, we went through all that great and terrible wilderness, which ye saw by the way of the mountain of the Amorites, as the Lord our God commanded us; and we came to Kadesh-barnea. 20And I said unto you, Ye are come unto the mountains of the Amorites, which the Lord our God doth give unto us. 21Behold, the Lord thy God hath set [given] the land before thee: go up and<\/em> possess it<\/em>, as the Lord God of thy fathers hath said unto thee; fear not, neither be discouraged.<\/p>\n

4. The Spies. (Deu 1:22-25<\/span>.)<\/p>\n

22And ye came near unto me every one of you [all ye], and said, We will send men before us, and they shall search us out the land, and bring us word again by what way we must go up, and into what cities we shall come. 23And the saying pleased me well:3<\/span> and I took twelve men of you, one of a tribe: 24And they turned and went up into the mountain, and came unto the valley of Eshcol, and searched it out. 25And they took of the fruit of the land in their hands, and brought it<\/em> down unto us, and brought us word again, and said, It is<\/em> a good land which the Lord our God doth give us.<\/p>\n

5. The unbelief notwithstanding all assurances and experiences. (Deu 1:26-33<\/span>.)<\/p>\n

26Notwithstanding, ye would not go up, but rebelled against the commandment of the Lord your God: 27And ye murmured in your tents, and said, Because the Lord hated us, he has brought us forth out of the land of Egypt, to deliver [give] us into the hand of the Amorites, to destroy us. 28Whither shall we go up? our brethren have discouraged [melted] our heart, saying, The people is<\/em> greater and taller than we; the cities are<\/em> great and walled up to heaven; and moreover, we have seen the sons of the Anakims [sons of the giants] there. 29Then I said unto you, Dread not, neither be afraid of them. 30The Lord your God which goeth before you, he shall fight for you, according to all that he did for [with] you in Egypt before your eyes; 31And in the wilderness, where thou hast seen how that the Lord thy God bare thee, as a man doth bear his son, in all the way [the whole way] that ye went, until ye came into this place. 32Yet in this thing [word] ye did not believe the Lord your God, 33Who went in the way before you, to search you out a place to pitch your tents in<\/em>, in fire by night, to shew you by what way ye should go, and in a cloud by day.<\/p>\n

6. The judgment of God. (Deu 1:34-40<\/span>.)<\/p>\n

34And the Lord heard the voice of your words, and was wroth, and sware, saying, 35Surely there shall not one of these men of this evil generation see that good land, which I sware to give unto your fathers, 36Save Caleb the son of Jephunneh; he shall see it, and to him will I give the land that he hath trodden upon, and to his children, because he hath4<\/span> wholly followed the Lord. 37Also the Lord was angry 38with me for your sakes, saying, Thou also shalt not go in thither. But<\/em> [om. But<\/em>] Joshua the son of Nun, which standeth before thee, he shall go in thither. Encourage 39him: for he shall cause Israel to inherit it. Moreover, your little ones, which ye said should be a prey, and your children, which in that day had no knowledge between good and evil, they shall go in thither, and unto them will I give it, 40and they shall possess it. But [And] as for<\/em> you, turn you, and take your journey into the wilderness by the way of the Red sea.<\/p>\n

7. Fruitless attempts. (Deu 1:41-46<\/span>.)<\/p>\n

41Then ye answered and said unto me, We have sinned against the Lord, we will go up and fight, according to all that the Lord our God commanded us. And when ye had girded on every man his weapons of war, ye were ready [made light]5<\/span> to go up into the hill. 42And the Lord said unto me, Say unto them, Go not up, neither 43fight; for I am<\/em> not among you; lest ye be smitten before your enemies. So [And] I spake unto you; and ye would not hear, but rebelled against the commandment [mouth] of the Lord, and went presumptuously [were presumptuous and went] up into the hill. 44And the Amorites, which dwelt in that mountain, came out against you, and chased you, as bees do, and destroyed you in Seir, even<\/em> unto Hormah. 45And ye returned and wept before the Lord; but the Lord would not hearken to your voice, nor give ear unto you. 46So ye abode in Kadesh many days, according unto the days that ye abode there<\/em>.<\/p>\n

8. The new beginning. (Deu 2:1-3<\/span>.)<\/p>\n

1Then we turned, and took our journey into the wilderness by the way of the Red sea, as the Lord spake unto me: and we compassed mount Seir many days. 2And the Lord spake unto me, saying, 3Ye have compassed this mountain long enough: turn you northward.<\/p>\n

9. The exceptions (Deu 2:4-23<\/span>): Edom (Deu 2:4-8<\/span>): Moab (Deu 2:9-15<\/span>): Amnion (Deu 2:16-23<\/span>)<\/p>\n

4And command thou the people, saying, Ye are<\/em> to pass through the coast of your brethren the children of Esau, which dwelt in Seir; and they shall be afraid of you: take ye good heed unto yourselves therefore: 5Meddle not with them; for I will not give you of their land, no, not so much as a foot-breadth [the treading of the sole of the foot]; because I have given mount Seir unto Esau for<\/em> a possession. 6Ye shall buy meat [food] of them for money, that ye may eat; and ye shall also buy water6<\/span> of them for money, that ye may drink. 7For the Lord thy God hath blessed thee in all the works of thy hand: he knoweth [careth for] thy walking through this great wilderness: these forty years the Lord thy God hath been<\/em> with thee: thou hast lacked nothing. 8And when we passed by from our brethren the children of Esau, which dwelt in Seir through the way of the plain from Elath, and from Eziongaber, we turned and passed by the way of the wilderness of Moab. 9And the Lord said unto me, Distress not the Moabites, neither contend with them in battle:7<\/span> for I will not give thee of their land for<\/em> a possession; because I have given Ar unto the children of Lot for<\/em> a possession. (10The Emims dwelt therein in times past, a people great, and many, and tall as the Anakims;11Which also were 12accounted giants, as the Anakims; but the Moabites call them Emims. The Ho-rims also dwelt in Seir before-time, but the children of Esau succeeded them [dislodged and], when they had destroyed them from before them, and dwelt in their stead; as Israel did unto the land of his possession, which the Lord gave unto them.) 13Now rise up, said I<\/em>,8<\/span> and get you over the brook Zered: and we went over the brook Zered. 14And the space in which we came from Kadesh-barnea, until we were come over the brook Zered, was<\/em> thirty and eight years; until all the generation of the men of war were wasted out from among the host, as the Lord sware 15unto them. For [And] indeed the hand of the Lord was against them, to destroy 16them from among the host, until they were consumed. So [And] it came to pass, when all the men of war were consumed and dead from among the people, 17That the Lord spake unto me, saying, 18Thou art to pass over through Ar, the coast of 19Moab, this day: And when<\/em> thou comest nigh over against the children of Ammon, distress them not, nor meddle with them; for I will not give thee of the land of the children of Ammon any<\/em> possession; because I have given it unto the children of Lot for<\/em> a possession. 20(That also was accounted a land of giants: giants dwelt therein in old time: and the Ammonites call them Zamzummims; 21A people great, and many, and tall as the Anakims; but the Lord destroyed them before them; and they succeeded [dislodged] them, and dwelt in their stead: 22As he did to the children of Esau, which dwelt in Seir, when he destroyed the Horims from before them; and they succeeded [dislodged] them, and dwelt in their stead even unto this day: 23And the Avims which dwelt in Hazerim [villages] even<\/em> unto Azzah [Gaza], the Caphtorims, which came forth out of Caphtor, destroyed them, and dwelt in their stead.)<\/p>\n

10. The first victory and possession. (Deu 3:24<\/span>Deu 3:22<\/span>.)<\/p>\n

a. The promise of victory<\/em> (Deu 3:24-25<\/span>)<\/p>\n

24Rise ye up, take your journey, and pass over the river Arnon: behold, I have given into thy hand Sihon the Amorite, king of Heshbon, and his land: begin to 25[om.<\/em> to] possess it<\/em>, and contend with him in battle. This day will I begin to put [give] the dread of thee and the fear of thee upon the nations that are<\/em> under the whole heaven, who shall hear report of thee, and shall tremble, and be in anguish because of thee.<\/p>\n

b. The victory over King Sihon.<\/em> (Deu 3:26-29<\/span>.)<\/p>\n

26And I sent messengers out of the wilderness of Kedemoth unto Sihon king of 27Heshbon with words of peace, saying, Let me [I will] pass through thy land: I will go along by the highway, I will neither turn unto the right hand nor to the left. 28Thou shalt sell me meat [food] for money, that I may eat; and give me water for money, that I may drink: only I will pass through on my feet; 29(As the children of Esau which dwell in Seir, and the Moabites which dwell in Ar, did unto me;) until I shall pass over Jordan into the land which the Lord our God giveth us. 30But Sihon king of Heshbon would not let us pass by him: for the Lord thy God hardened his spirit, and made his heart obstinate [firm], that he might deliver [give] him into thy hand, as appeareth<\/em> this day. 31And the Lord said unto me, Behold, I have begun to give Sihon and his land before thee: begin to 32[om.<\/em> to] possess, that thou mayest inherit his land. Then Sihon came out against us, he and all his people, to fight at Jahaz. 33And the Lord our God delivered him before us; and we smote him, and his sons, and all his people. 34And we took all his cities at that time, and utterly destroyed [banned]9<\/span> the men, and the women, and the little ones of every city; we left none to remain: 35Only the cattle we took for a 36prey unto ourselves, and the spoil of the cities which we took. From Aroer which is<\/em> by the brink of the river of Arnon, and from<\/em> the city that is<\/em> by the river, even unto Gilead, there was not one city too strong for us: the Lord our God delivered 37[gave up] all unto us: Only unto the land of the children of Ammon thou camest not, nor<\/em> unto any place [the whole side] of the river Jabbok, nor unto the cities in the mountains, nor unto whatsoever the Lord our God forbade us.<\/p>\n

c. The victory over King Og.<\/em> (Deu 3:1-11<\/span>.)<\/p>\n

1Then [And] we turned, and went up the way to Bashan: and Og the king of Bashan came out against us, he and all his people, to battle at Edrei. 2And the Lord said unto me, Fear him not; for I will deliver [I have given] him, and all his people, and his land, into thy hand; and thou shalt do unto him as thou didst unto Sihon king of the Amorites, which dwelt at Heshbon. 3So the Lord our God delivered into our hands Og also the king of Bashan, and all his people: and we smote him until none was left to him remaining. 4And we took all his cities at that time, there was not a city which we took not from them, threescore cities, all the region of Argob, the kingdom of Og in Bashan. 5All these cities were<\/em> fenced [fortified] with high walls, gates, and bars; beside unwalled towns a great many. 6And we utterly destroyed [laid them under ban] them, as we did unto Sihon king of Heshbon, utterly destroying the men,10<\/span> women, and children of every city. 7But all the cattle, and the spoil of the cities, we took for a prey to ourselves. 8And we took at that [this] time out of the hand of the two kings of the Amorites the land that was<\/em> on this [that] side Jordan, from the river of Arnon unto Mount Hermon;9(Which<\/em> Hermon the Sidonians call Sirion; and the Amorites call it Shenir;) 10All the cities of the plain, and all Gilead, and all Bashan, unto Salchah and Edrei, cities of the kingdom of Og in Bashan. 11For only Og king of Bashan remained of the remnant of giants; behold, his bedstead was<\/em> a bedstead of iron; is<\/em> it not in Rabbath of the children of Ammon? nine-cubits was<\/em> the length thereof, and four cubits the breadth of it, after the cubit of a man.<\/p>\n

d. The first possession<\/em>. (Deu 3:12-22<\/span>.)<\/p>\n

12And this land, which<\/em> we possessed at that [this] time, from Aroer, which is<\/em> by the river Arnon, and half mount Gilead, and the cities thereof, gave I unto the Reubenites and to the Gadites. 13And the rest of Gilead, and all Bashan, being<\/em> the kingdom of Og, gave I unto the half-tribe of Manasseh; all the region of Argob [with respect to the whole Bashan], with all Bashan, which was called the land of giants. 14Jair the son of Manasseh took all the country of Argob, unto the coasts of Geshuri, and Maachathi; and called them after his own name, Bashan-havoth-jair, unto this day. 15And I gave Gilead unto Machir. And unto the Reubenites 16and unto the Gadites I gave from Gilead even [both] unto the river Arnon, half the valley, and the border, even [and] unto the river Jabbok, which is<\/em> the border of the children of Ammon: 17The plain also, and Jordan, and the coast thereof<\/em>, from Chinnereth even unto the sea of the plain, even<\/em> the salt sea, under Ashdoth-pisgah [cliffs of Pisgah] eastward. 18And I commanded you at that [in this] time, saying, The Lord your God hath given you this land to possess it; ye shall pass over armed before your brethren the children of Israel, all that are<\/em> meet 19for the war [the strong ones].11<\/span> But [only] your wives, and your little ones, and four cattle, (for<\/em> I know that ye have much cattle,) shall abide in your cities which I have given you; 20Until the Lord have given rest unto your brethren, as well as unto you, and until<\/em> [thus] they also possess the land which the Lord your God hath given them beyond Jordan: and then<\/em> shall ye return every man unto his possession which I have given you. 21And I commanded Joshua at that [this] time, saying, Thine eyes have seen all that the Lord your God hath done unto these two kings: so shall the Lord do unto all the kingdoms whither thou passest. 22Ye shall not fear them: for the Lord your God he shall fight for you.<\/p>\n

11. Moses prayer not heard. (Deu 3:23-29<\/span>.)<\/p>\n

23And I besought the Lord at that [in this] time, saying, 24O Lord God, thou hast begun to shew thy servant thy greatness, and thy mighty hand: for [om.<\/em> for] what God is there<\/em> in heaven or in earth, that can do according to thy works, and according to thy might? 25I pray thee, let me go over, and see the good land that is<\/em> beyond Jordan, that goodly mountain, and Lebanon. 26But the Lord was wroth with me for your sakes, and would not hear me: and the Lord said unto me, Let it suffice thee; speak no more unto me of this matter. 27Get thee up into the top of Pisgah, and lift up thine eyes westward, and northward, and southward, and eastward, and behold it<\/em> with thine eyes: for thou shalt not go over this Jordan. 28But charge Joshua, and encourage him, and strengthen him: for he shall go over before this people, and he shall cause them to inherit the land which thou shalt see. 29So we abode in the valley over against Beth-peor.<\/p>\n

12. Moses exhortations. (Deu 4:1-40<\/span>.)<\/p>\n

a. To the consideration of the law generally<\/em>. (Deu 4:1-8<\/span>.)<\/p>\n

1Now therefore hearken, O Israel, unto the statutes and unto the judgments, which I teach [am teaching] you, for to do them<\/em>, that ye may live, and go in and possess the land which the Lord God of your fathers giveth you. 2Ye shall not add unto the word which I command you, neither shall ye diminish aught<\/em> from it, that ye may keep the commandments of the Lord your God which I command you. 3Your eyes have seen [see still] what the Lord did because of Baal-peor: for all the men [every man] that followed Baal-peor, the Lord thy God hath destroyed them from among you. 4But ye that did cleave unto the Lord your God, are<\/em> alive every one of you this day. 5Behold, I have taught you statutes, and judgments, even as the Lord my God commanded me, that ye should do so in the land whither ye go to possess it. 6Keep therefore and do them:<\/em> for this is<\/em> your wisdom and your understanding in the sight of the nations, which shall hear all these statutes, and say, Surely [only] this great nation is<\/em> a wise and understanding people. 7For what nation is there so<\/em> great, who hath<\/em> God so<\/em> nigh unto them as the Lord our God is<\/em> in all things that<\/em> we call upon him for?<\/em> 8And what nation is there so<\/em> great, that hath statutes and judgments so<\/em> righteous as all this law, which I set before you this day.<\/p>\n

b. To a remembrance of the law-giving at Horeb.<\/em> (Deu 4:9-14<\/span>.)<\/p>\n

9Only take heed to thyself, and keep thy soul diligently, lest thou forget the things which thine eyes have seen, and lest they depart from thy heart all the days of thy 10life: but teach them thy sons, and thy sons sons: Specially<\/em> [om. Specially<\/em>] the day that thou stoodest before the Lord thy God in Horeb, when the Lord said unto me, Gather me the people together, and I will make them hear my words, that they may learn to fear me all the days that they shall live upon the earth, and 11that<\/em> they may teach their children. And [Then] ye came near and stood under the mountain; and the mountain burned with fire unto the midst [the heart] of heaven, with darkness, clouds, and thick darkness. 12And the Lord spake unto you out of the midst of the fire: ye heard the voice of the words, but saw no similitude; only ye heard<\/em> a voice [a form ye saw not beside the voice]. 13And he declared unto you his covenant, which he commanded you to perform, even<\/em> ten commandments; and he wrote them upon two tables of stone. 14And the Lord commanded me at that time to teach you statutes and judgments, that ye might do them in the land whither ye go over to possess it.<\/p>\n

c. That they should lay to heart the nature and method of the law-giver.<\/em> (Deu 4:15-31<\/span>.)<\/p>\n

15Take ye therefore good heed unto yourselves [for the sake of your souls]; (for ye saw no manner of similitude on the day that<\/em> the Lord spake unto you in Horeb out of the midst of the fire;) 16Lest ye corrupt yourselves<\/em>, and make you a graven image 17[idol image], the similitude of any figure, the likeness of male or female, The likeness of any beast that is<\/em> on the earth, the likeness of any winged fowl that flieth in the air [heaven], 18The likeness of any thing that creepeth on the ground, the likeness of any fish that is<\/em> in the waters beneath the earth: 19And lest thou lift up thine eyes unto heaven, and when thou seest the sun, and the moon, and the stars, even<\/em> all the host of heaven, shouldest be driven to [shouldest become alienated, and] worship them, and serve them, which the Lord thy God hath divided unto all nations 20under the whole heaven. But [And] the Lord hath taken you, and brought you forth out of the iron furnace, even<\/em> out of Egypt, to be unto him a people of inheritance 21[for a possession], as ye are<\/em> this day. Furthermore, the Lord was angry with me for your sakes, and sware that I should not go over Jordan, and that I should not go in unto that good land which the Lord thy God giveth thee for<\/em> an inheritance: 22But I must die in this land, I must not go over Jordan: but ye shall go over and possess that good land. 23Take heed unto yourselves, lest ye forget the covenant of the Lord your God, which he made with you, and make you a graven image, or<\/em> the likeness of any thing<\/em> which the Lord thy God hath forbidden thee. 24For the Lord thy God is<\/em> a consuming fire, even<\/em> a jealous God. 25When thou shalt beget children, and childrens children, and ye shall have remained long in the land, and shall corrupt yourselves<\/em>, and make a graven image [idol image], or<\/em> the likeness of any thing<\/em>, and shall do evil in the sight of the Lord thy God, to provoke him to anger; 26I call heaven and earth to witness against you this day, that ye shall soon utterly perish from off the land whereunto ye go over Jordan to possess it: ye shall not prolong your<\/em> days upon it, but shall utterly [certainly] be destroyed. 27And the Lord shall scatter you among the nations, and ye shall be left few in number among the heathen, whither the Lord shall lead [drive] you. 28And there ye shall serve gods, the work of mens hands, wood and stone, which neither 29see, nor hear, nor eat, nor smell. But [And] if from thence thou shalt seek the Lord thy God, thou shalt find him<\/em>, if thou seek him with all thy heart [thy whole heart], and with all thy soul. 30When thou art in tribulation, and all these things [words are found] are come upon thee, even<\/em> in the latter days, if thou turn to the Lord thy God, and shalt be obedient [hearken] unto his voice; 31(For the Lord thy God is<\/em> a merciful God;) he will not forsake thee, neither destroy thee, nor forget the covenant of thy fathers, which he sware unto them.<\/p>\n

d. The consideration of the superiority of Israel through its law.<\/em> (Deu 4:32-40<\/span>.)<\/p>\n

32For ask now of the days that are past, which were before thee, since the day that God created man upon the earth, and ask<\/em> from the one side of heaven unto the other, whether there hath been any such thing<\/em> as this great thing is, or hath been 33heard like it? Did ever<\/em> people hear the voice of God speaking out of the midst of the fire, as thou hast heard, and live? 34Or hath God assayed to go and<\/em> take him a nation from the midst of another<\/em> nation, by temptations, by signs, and by wonders, and by war, and by a mighty hand, and by a stretched-out arm, and by great terrors, according to all that the Lord your God did for you in Egypt before your eyes? 35Unto thee it was shewed, that thou mightest know that the Lord he is<\/em> God: there is<\/em> none else beside him. 36Out of heaven he made thee to hear his voice, that he might instruct thee: and upon earth he shewed thee his great fire; and thou heardest his words out of the midst of the fire. 37And because he loved thy fathers, therefore he chose their [his] seed after them [him], and brought thee out in his sight [with his face] with his mighty power out of Egypt; 38To drive out nations from before thee, greater and mightier than thou art<\/em>, to bring thee in, to give thee their land for<\/em> an inheritance, as it is<\/em> this day. 39Know therefore this day, and consider it<\/em> in thine heart, that the Lord he is<\/em> God in heaven above, and upon the 40earth beneath: there is<\/em> none else. Thou shalt [And] keep therefore his statutes and his commandments which I command thee this day, that it may go well with thee, and with thy children after thee, and that thou mayest prolong thy<\/em> days upon the earth, which the Lord thy God giveth thee, for ever.<\/p>\n

EXEGETICAL AND CRITICAL<\/strong><\/p>\n

1. Deu 1:6-8<\/span>. As Moses spake according to all that the Lord commanded him (Deu 1:3<\/span>), so here we have at the very first the word and command of the Lord, Deu 1:6<\/span> sq.The standpoint at Horeb<\/strong>, is the most fitting for Deuteronomy in its popular reference, since Israel itself received its national form as a people through the Sinaitic law-giving. Jehovah our God<\/strong>, in the mouth of Moses, who stands in connection with both generations of Israel, expresses with respect to God what the words: spake unto us<\/strong> express with respect to Israel. Comp. Deu 5:2<\/span> sq. Israel is one whole, the old with the new, but so also Jehovah is the one and the same covenant God. The succeeding words of the Lord complete the narrative, Num 1:1<\/span> sq.; Deu 10:11<\/span> sq.Enough<\/strong>.Nearly a year was long enough for the legal preparation of Israel. The abode at Horeb is emphasized as long () rather, because that which was necessary for Israel could not be secured in any briefer time.<\/p>\n

Deu 1:7<\/span>. Turn you<\/strong> (Deu 1:40<\/span>; Deu 2:3<\/span>, with ), the direction of the face; take your journey<\/strong>, the breaking up and departure; and go, the arriving at the goal. The three imperatives are used to impress the strong desire of the Lord to give Canaan to the people.As the land of the Canaanites<\/strong> shows, these condensed descriptive terms serve to give the peculiar features, and indeed a very complete and attractive picture of the promised land, as the goal of the journey. The mount of the Amorites<\/strong>, afterwards the mountains of Judah and Ephraim, is the first feature of Canaan which greets the eye of one coming from the south, and is indeed as a highland (comp. Doct. and Ethical, 2, Deu 1:1-5<\/span>), with the addition: all its neighbors<\/strong>, the backbone (Keil) of the whole land. For the Amorites, comp. Deu 1:1-4<\/span>. For the plain, Deu 1:1<\/span>. If the Arabah following the eye includes the valley of the Dead Sea and the Jordan (Schultz) throughout, we can scarcely take the hills<\/strong> as the Mount: of the Amorites, but rather as the remaining mountains, especially as the hill region of Galilee, the second member of the mountain system of Palestine, to which follows appropriately in order the vale<\/strong> (Schephelah) from Carmel down to Gaza, and the south<\/strong> (the Negeb) the district stretching from the wilderness to the cultivated and fertile land, from the south end of the Dead Sea over to the region below Gaza; so that and by the sea side<\/strong> (Gen 49:13<\/span>; Luk 6:17<\/span>) must include the entire Mediterranean Coast up to Tyre, and at the same time, after the now following comprehensive description as the land of the Canaanites<\/strong>, Lebanon (white mountain from the snow), the last member of the mountain system of Palestine, gives the characteristic finish to the description. The special mention of Lebanon and the extension of the eastern limit to the Euphrates are not to be taken as an oratorical fulness of expression (Keil), but as the gleaming out of the divine promise. Gen 15:18<\/span>; Exo 23:31<\/span>; Deu 11:24<\/span>. Unto the great river, the river Euphrates (from the sweet water, or the rapid flow). But the people were led captive to the very land to which as free and rightful possessors they should have gradually advanced (Schultz). Comp. Deu 12:20<\/span> and also 2Sa 8:3<\/span>; 2Sa 8:6; 1Ki 5:1<\/span>; 1Ki 5:4<\/span>. To such a wide outlook, Deu 1:7<\/span>, corresponds the lo or behold<\/strong> of Deu 1:8<\/span>.They have only to possess the land already given by God (, perf.).I have set the land before you.<\/strong>The possession of it should therefore be both certain and easy (Herxheimer). Jehovah is the God of Israel not first since Horeb (Deu 1:6<\/span>), but already through the patriarchs. References Gen 12:7<\/span>; Gen 13:16<\/span>; Gen 15:18<\/span>; Gen 17:8<\/span>; Gen 24:7<\/span>; Gen 26:3-4<\/span>; Gen 28:13<\/span>; Gen 48:4<\/span>. A sacred objectivity appears here, where God speaks of Himself in the third person. So also Moses speaks of himself in the Pentateuch.Since the giving<\/strong> is one already completed by God, so it makes no essential distinction between unto them and their seed after them<\/strong>.The distinction is only one of time; to them<\/strong>, in the promise, hence sworn, to their seed<\/strong> in the actual gift. The legal title of the successors to Canaan, depended upon the patriarchs. It was legally, validly given to them, their seed inherited it from them.<\/p>\n

2. Deu 1:9-18<\/span>. It belongs to God to go before; the part of Moses now follows. This is an order of arrangement, not a chronological order. At that time<\/strong>, Deu 1:9<\/span>, is the same as at Horeb, Deu 1:6<\/span> (comp. Deu 1:18<\/span> with Exo 18:5<\/span>; Exo 17:6<\/span>). And I spake<\/strong> in no way excludes the counsel of Jethro (Exo 18:17<\/span> sq.), but rather pre-supposes his very words ( 4, Deu 1:9<\/span>).[It is probable that Moses received Jethros suggestion, took it to God, received the divine approval, and then proposed it to the people, which was specially suited to his purpose in this address. At that time, in Moses view, includes the years residence at Horeb. And hence there is no inconsistency between the narrative in Exodus and the statement here. The transaction may have been commenced before the law was given, and concluded afterwards.A. G.]Compare the with Exo 18:18; Deu 1:12<\/span>; with , Exo 18:22<\/span>.As Deu 1:6<\/span> to us<\/strong>, so here: to you<\/strong>.In Genesis 12<\/span> the promise of the land was closely connected with and dependent upon the promise of a great people. Moses here makes prominent the fulfilment of this promise, and that the promise of the land had thus received a visible pledge, Deu 1:10<\/span> sq. Hence the literal reference in Deu 1:10<\/span> to Gen 22:17<\/span>; Gen 26:4<\/span>; Gen 15:5<\/span>; Gen 17:2<\/span>. Hence also in Deu 1:11<\/span> the wish for a thousand-fold increase, with which was connected the wish for a blessing<\/strong> according to Gen 12:2<\/span>. With this agrees the God of your fathers<\/strong>. This fulfilment obviously renders some arrangement necessary, through which the physical enlargement may become moral also, may be formed into a legal organism, so that as in connection with the divine law-giving, so also in and through this human arrangement or institution, all that which is needful for Israels journey to Canaan, especially for its possession of the same, and as a consequence its settlement therein may be provided. Deu 1:12<\/span>. A resumption of Deu 1:9<\/span>. For bear<\/strong>, comp. Heb 1:3<\/span>. The fact that occurs also in Num 11:17<\/span> does not justify the inference, that the appointment of the Judges here must be connected with the appointment of the Seventy elders there.[The time and place are both different, and although there is a resemblance in the expressions which Moses uses, it is entirely natural that he should use them on both occasions. We are constantly doing the same with all the variety and flexibility of modern languages. It would be strange indeed if they should not occur in the narratives of entirely different events.A. G.](V. Gerlach), your cumbrance<\/strong> is the people itself; burden<\/strong>, their concerns which they laid upon Moses; your strifes<\/strong>, , with a vivid recollection of Exo 18:13<\/span> sq., the litigated questions and interests.<\/p>\n

Deu 1:13<\/span>. Take<\/strong> (give) for you men<\/strong>.Those who should in this trust act for their good must proceed from themselves. Or they should themselves give what they need (Jdg 1:15<\/span>). The fuller description of these men corresponds to Exo 18:21<\/span> sq. While Jethro dwells more upon the moral qualities, Moses brings out into prominence the technical qualifications for the office. Wise<\/strong>, in reference to the fear of God; understanding<\/strong> for the definite peculiar cases; known<\/strong>, with respect to the whole people; their good report among them. (Vulg.: quorum conversatio sit probata<\/em>. Comp. Act 6:3<\/span>; 1Ti 3:7<\/span>.) Among your tribes<\/strong> belongs to the whole clause, the entire demand.Rulers<\/strong>, comp. Deu 1:15<\/span>; Exo 18:25<\/span>. [Shebet, the word used in Deuteronomy for tribe, designates the tribe as a political corporation; Matteh, which occurs frequently in the other parts of the Pentateuch, but never in Deuteronomy, is used in reference to its genealogical stems and branches. Wordsworth.A. G.]<\/p>\n

Deu 1:14<\/span>. A recognition of the proposal of Moses on the part of the people, and Deu 1:15<\/span> a recognition of the natural relations of the people on the part of Moses. The chief of your tribes<\/strong>, i. e.<\/em> those who were found at the heads of the several tribes. Since the tribal institution thus lay at the foundation, the arrangement into 1,000, 100, 50, 10, aids only in cases where unusual numbers are concerned. Because there will be insight or understanding wherever there is true wisdom, the second requisite is here omitted in the enumeration.Judges<\/strong>, from , connected with to press together, with = to rank, to dispose in order, so that shoter signifies one who sets in order, and connected with this, a writer, as Schnell says: one who is to keep the tribe register, and who appears in everything where reading and writing give occasion, and especially in all financial transactions. It belongs to those entrusted with the office of Judges, that they should order all for the legal transactions, should see that the judgment in each case is recorded, and should provide for its execution; a scripture guide in every position high or low. Sept. Exo 5:15<\/span>; Exo 5:19<\/span>. , here . It belongs to the judicial function, Deu 1:16<\/span>, especially first to hear<\/strong>, then to judge<\/strong>. For the first he should act and move as between his brethren<\/strong>. For the last he has to execute righteousness<\/strong> (Deu 16:18<\/span>; Joh 7:24<\/span>). The brotherly open ear must be associated with the incorruptibly closed hand, and indeed before him each one is and remains only a man<\/strong>, whether he deals with his brother<\/strong> or with a stranger<\/strong>. includes settlement, residence in itself, whether temporary or permanent, as e. g.<\/em>, the one who works for wages. As in this relation justice allows no distinction, so neither between the small and the great, i. e.<\/em>, poor and rich, the lowly and the exalted. No face, no person is to be regarded in judgment; in Hiph. looked upon with partiality, neither in the hearing nor the judging; and thus especially fear, the most spiritual and yet the most natural and human form of corruption is repudiated. The completion to Exo 18:21<\/span>. (Self-seeking to the thirst for gain). All human reverence and respect disappears when the judgment<\/strong> is set forth with such emphasis as of God (Rom 2:11<\/span>), when the Judge acts for him and is responsible to him (2Ch 19:6<\/span>). Hence Exo 18:15<\/span>; Exo 18:19<\/span>, inquire of God, and bring before God. The judicial summons of the Arabs to-day is, thou art cited before the judgment of God; so also in the Koran. The cause that is too hard<\/strong> looks back to Exo 18:26<\/span>. A hint of the chief judicial authority (Schultz), as for the present of Moses, so perhaps in a general way already an intimation of the kingdom, chap. 17. The hardness or difficulty depends upon the nature of the cause; the solution should be given to the judges (for you<\/strong>) and could also be made known to the parties in the case appealed. (It is interesting to notice here the fifty-eight times occurring termination in Deuteteronomy used only in the older books). Deu 1:18<\/span>. The transition from right-speaking in judgment to right-doing in life, from the judges to the people (you<\/strong>). Either because Moses points to Exodus 21<\/span> sq., or else gives here a summary conclusion to the passage from Deu 1:9<\/span> sq. The Divine law-giving, the decalogue, is not mentioned in the whole paragraph. But comp. upon Deu 4:13<\/span>.<\/p>\n

3. Deu 1:19-21<\/span>. And we departed<\/strong>, Deu 1:19<\/span>. Thus, so far as God and Moses were concerned, everything was ready for the journey to Canaan, but alas! it was not so on the part of the people. Comp. Num 11:12<\/span>. All that wilderness<\/strong> here embraces the whole desert generally considered as lying over against Canaan. The demonstrative and the addition which ye saw<\/strong> rest upon the same vivid representation, which lies at the foundation of the peculiar local determinations in Deu 1:1-2<\/span>. (Schultz). Because all therefore also great and terrible<\/strong>, comp. Deu 8:15<\/span>; Deu 32:10<\/span>. Stretching from Cairo to the Euphrates, and divided into eastern and western by the Mountains of Edom, it is the western part, the Arabia petra which is here spoken of. From Horeb northwards, especially in the desert Et-Tih, the region is characterized by fruitlessness, scarcity of water, black chalk hills, boundless plains of blinding white sand, the sport of suffocating west winds, and lying under the heavens glowing as metal. The journey from Horeb to Kadesh, which in Deu 1:2<\/span> is described as the way of Mount Seir<\/strong>, is here laid down as the way of the mountain of the Amorites<\/strong>. The former is characteristic in the East, the latter in the North, and is moreover expressly pointed out in Deu 1:7<\/span>, as the divinely announced goal. As the Lord our God commanded us<\/strong>. Moses, Deu 1:20<\/span>, refers to this goal, Deu 1:7<\/span>, as now attained, and repeats, Deu 1:21<\/span>, the promise (Deu 1:8<\/span>). Go up, possess<\/strong>asyndeton emphaticum<\/em>. Comp. Deu 2:24<\/span>; Deu 2:31<\/span>.J. H. Mich.<\/p>\n

4. Deu 1:22-25<\/span>. As these words of Moses complete the narrative, Num 13:20<\/span>, what follows down to Deu 1:46<\/span> appears as the completion made by an eye-witness like Moses; so pervading, and at the same time so undesigned and natural is the reference to Numbers 13, 14<\/span> ( 4, 1. 10). While Moses passes over the preceding events recorded, Num 11:12<\/span>, he dwells expressly upon that which introduced the catastrophe. in Num 13:21<\/span> differs from here as a mere passing through, differs from the most careful and thorough exploration. Jehovah speaks for the believer, the people speak from a weak or small faith. And bring us word<\/strong> (answer) again<\/strong>, (Deu 1:25<\/span>) as a parenthesis, so that specializes the object nempe viam<\/em>, or de via<\/em>. What way to take, and what fortified places to possess. Deu 1:23<\/span>. Moses approves the desire of the people because it was not unreasonable, and because the divine help never dispenses with the wise, careful, and zealous use of all human means and strength, but rather demands it. (Kurtz). In Num. it is represented as a command of God, and the more so because God wills that the deep purposes of the heart should come into the light, and be overcome or controlled. (Kurtz). Canaan was to be conquered and possessed by faith, otherwise the reproach of failure would rest upon Jehovah and His covenant with Israel. Twelve men<\/strong>, according to Numbers 13<\/span>; none for Levi, but two for Joseph, one each for Ephraim and Manasseh. Deu 1:24<\/span>, comp. Num 13:23<\/span> sq. The valley of Eshcol<\/strong> (from , dense, interwoven), grape clusters, grapes from near Hebron, whose clusters are said sometimes to weigh from eight to twelve pounds. Piel; to discover, because going often here and there, thus corresponding to in Num 13:21<\/span>. The feminine refers to the land (Deu 1:26<\/span> or Deu 1:22<\/span>) as the suffix Deu 1:38<\/span>. Deu 1:25<\/span>, literally, as Num 13:20<\/span>. And brought<\/strong>, sq. between two, bearing the cluster upon a pole, in order to carry it without injury, Num 13:23<\/span>. What they brought vouches for their report as to the goodness of the land. Deu 1:28<\/span> brings out the rest of the report. [It shows upon what slight grounds objections are raised, that the narratives in regard to the spies, which are plainly subsidiary, should be urged as instances of discrepancy. The obvious order here is: the plan originated with the people, was approved by Moses, was submitted to God, and carried out under His express sanction. Wordsworth well remarks, A forger who personates Moses, would have taken good care that his own statements should be seen to be in perfect harmony with the records of Moses himself. The semblances of discrepancies are not marks of spuriousness, but rather of genuineness.A. G.].<\/p>\n

5. Deu 1:26-33<\/span>. This subsequent report corresponds throughout with the narrative in Num 13:27-28<\/span> sq. Ye would not<\/strong>, precisely as Mat 23:37<\/span>! The inward negative of men to the goodness of God, which then came to a decision in outward act, becomes in experience a rejection by God. Our paragraph relates the decision in act, that in experience, the rejection on the part of God is related in Deu 1:34<\/span> sq. Moses dwells long at Kadesh, because the prolonging of that preparatory condition in which Israel was still, arose here. The natural corruption even of the chosen people is here shown, and proved a fact of importance for the whole future, since Israel even in the fields of Moab was not yet redeemed therefrom. Thus Moses addresses the Israelites around him, as if they were the authors of the apostacy at Kadesh and the rejected race, while in fact they were the new generation who were preserved in contrast to those rejected (Deu 1:35-39<\/span>). Baumgarten. Deu 1:27<\/span> : murmuring<\/strong>, to wit, against the command and promise of the Lord, Deu 1:7<\/span>. Comp. with Deu 1:21<\/span>. to chide, mock, Niphal to be peevish, morose. In your tents<\/strong> points back to the night, Num 14:1<\/span>. Because the Lord hated us<\/strong>, they said, and think of the leading out from Egypt, as Num 14:2<\/span>, and look upon the Canaanites also, as Num 14:3<\/span>. In regard to the first, directly contrary to Exo 20:2<\/span>, but comp. Deu 9:28<\/span>. With this reviling of the very fundamental act of benevolence, this generation yielded up its own existence. Whither<\/strong>, sq., to what region of the well-occupied and fortified land shall we turn? Our brethren<\/strong>, viz.<\/em>, the spies, who give us brotherly counsel while Jehovah hates us, Num 13:31<\/span> sq. Discouraged<\/strong>, melted. Greater<\/strong> in number, and taller<\/strong> in size, and thus stronger. Great cities<\/strong> in extent, and walled up to heaven<\/strong>. High walls and towers, and mountain fastnesses. Comp. Deu 9:1<\/span>, where Moses ironically appropriates the exaggerated utterances of their cowardice. Cowardice and pride go together (Gen 11:4<\/span>), but never faith, to which God in heaven is all (Psa 73:25<\/span>), and nothing on earth reaches to heaven. The living vivid representation, moreover, vouches for its originality. Sons of the Anakim<\/strong>, are the descendants of a peculiarly tall, giant-like race. Thus the statement concerning the three sons of Anak, Num 13:22-23<\/span>, is completed. Comp. Deu 2:10<\/span>. The encouragement and assurance of Moses, Deu 1:29<\/span> completes the narrative, Num 13:30<\/span>; Num 14:6<\/span> sq., and after Deu 1:5<\/span> was to have been expected. There the narrative treats of Caleb and Joshua, the exceptions among the people, here it treats of Moses in his relation to the people. Comp. Deu 7:21<\/span>; Deu 1:21<\/span>. With Deu 1:30<\/span> comp. Deu 1:33<\/span>. A verbal reference to Exo 14:14<\/span>; Exo 14:25<\/span> for an introduction to what follows. Your own past experience should be that which is most assuring, is Moses encouragement. Deu 1:31<\/span> comp. with Deu 1:19<\/span>. As a man doth bear<\/strong> (is wont to bear and will ever bear). The points of comparison are: the mercy which takes up the faint and perishing; the care which bears them upon the arm, and goes with them through every danger; the wisdom and power which bring them home. Comp. Exo 19:4<\/span>; Isa 46:3-4<\/span>; Act 13:18<\/span>; Num 11:12<\/span>. Deu 1:32<\/span> : And with<\/strong> (in) this word<\/strong>. The peculiar position of the pause accent intimates so much as this, surely: in spite of, notwithstanding this assurance, or directly, is it credible! Not believing in Jehovah<\/strong>. The participle represents the faithless conduct of the people as an enduring, permanent condition; as Jehovah Deu 1:33<\/span> (Deu 1:30<\/span>) is represented as going before them. Comp. Exo 13:21<\/span> sq., . Comp. Num 10:33<\/span>.<\/p>\n

6. Deu 1:34-40<\/span>. The long break in the narrative intimated here Deu 1:34<\/span>, by the words And Jehovah heard<\/strong>, sq., as in Deu 1:32<\/span>, by the pause accent, serves to set the disposition of Israel at its full measure and value, and at the same time shows how slow to wrath God was (Gen 6:11<\/span>; Gen 6:5<\/span>; Jam 1:19<\/span>). The oath in the rejection (Psa 95:11<\/span>; Heb 3:18<\/span>; Heb 4:3<\/span>) as in the promise (Deu 1:8<\/span>; Deu 1:35<\/span>). Deu 1:35<\/span>. ifbecause in the formula of the oath the second clause is generally wanting, it being clear of itselfhere stands for: surely not; No one<\/strong>, because the whole body (the generation) is evil<\/strong>, in opposition to the good land<\/strong>. Comp. Num 14:23<\/span>; Num 14:28<\/span>. Deu 1:36<\/span>. Caleb is named first (Deu 1:38<\/span>) as also in Num 13:30<\/span>. Upon which he hath trodden<\/strong>. Comp. Jos 14:9<\/span> : Because he hath wholly followed the Lord<\/strong>[lit., fulfilled to go after, E. V. Marg.]. The perfect following is that which holds on when the other falls away. Deu 1:37<\/span>. Also against me<\/strong>. Moses certainly distinguishes between the wrath breaking out upon Israel (Deu 1:3<\/span>4) and the displeasure, the growing anger of Jehovah (hithpael from ), letting loose upon him also the excluding judgment as it concerned the people. But that he excepts himself from the exception of Caleb, and feels himself to be included under the wrath of Jehovah in a general sense; this genuine Mosaic classing of himself with the people still beloved by him, although in the rejection, can only be intimated. The incident alluded to, Num 20:12<\/span>, falls historically during the second coming of Israel to the borders of the promised land, and with the new generation. In his love for the people, and in the result, Moses connects it with the great catastrophe, Numbers 14<\/span>. This connection moreover was even then referred to, if not designed, since Moses name was not mentioned, Num 14:24<\/span>; Num 14:30<\/span>; Num 14:38<\/span>. The offer of a new people, sprung from himself, was indeed made to him, Num 14:12<\/span>, but by so much the more was it obligatory upon him, that in his own person, included in the punishment with Israel, as in the grace of Jehovah it was illustrious for all Israel, he should sanctify the Lord in the eyes of the new generation. Comp. 1. Where the rock was, 1Co 10:4<\/span>, there was the anointed.For your sakes<\/strong>, , from , to separate, to disjoin; hence a movement like the rolling, breaking waves of the sea, and so here signifies your rebellion, falling away, uproar, and thus expresses the occasion, the cause of Moses offence, entirely in accordance with Num 20:2<\/span> sq. Comp. Deu 3:26<\/span>; Deu 4:21<\/span> ( 4, Deu 1:11<\/span>); Psa 106:32-33<\/span>. It is, however, clear from this how correctly the new generation in the discourses of Moses hitherto has been embraced with the old. The present rejection of the leader, Moses, forms the only difference here between the generations. With Caleb (Deu 1:36<\/span>) Joshua also belongs among the exceptionsbut his name occurs here (Deu 1:38<\/span>) first in this connection, because he at the same time fills the place of Moses.Which standeth before thee<\/strong>.[A phrase which, as the Bib. Com. says, as it alludes to a leader of the people in the place of Moses, shows how naturally Moses came to speak of his own rejection and its cause here, although it actually occurred long years after, and in connection with another sin of the people.A. G.]For the daily humiliation of Moses, but still also in his loving care for Israel, for his daily consolation. But comp. Num 11:28<\/span>; Exo 24:13<\/span>; Exo 33:11<\/span>; Deu 10:8<\/span>; Deu 18:7<\/span>.Encourage him<\/strong>.Comp. Deu 3:21-22<\/span>. If in (Deu 1:8<\/span>; Deu 1:21<\/span>) the signification, to take possession by conquest, is the prominent thought, so in the possession by inheritance. Joshua the executor of the inheritance. Deu 1:39<\/span>. Moreover, your little ones<\/strong>.Comp. Num 14:3<\/span>; Num 14:31<\/span>. from , not to trip, to take short, quick steps, but as in Isa 3:16<\/span>, to turn back or around here and there, a harsh depreciating expression, to which agrees well the which in that day had no knowledge<\/strong>.While ye know so well what is good<\/strong>, and what is evil<\/strong> for yourselves, let alone for them. Ironically. The way of the Red Sea<\/strong>, Deu 1:40<\/span>; comp. Deu 2:1<\/span>; Num 14:25<\/span>. Contrast to Deu 1:7<\/span>, by the sea-side.<\/p>\n

7. Deu 1:41-46<\/span>. For Deu 1:41<\/span> comp. Num 14:40<\/span>. It was merely saying, for ye act after as before, directly against Jehovahs command. They saw the loss, from which they would now relieve themselves.That we will go up and fight<\/strong>, etc.<\/em>, borders closely upon the ye would not go up<\/strong>, Deu 1:26<\/span>. What is said is done as quickly as possible. Each one girds upon himself his weapons of war<\/strong>those which he was wont to wear in battle, especially his sword upon the left thigh (1Sa 25:13<\/span>). So lightly did they regard what had occurred. (The Rabbins connect with the of the people, Num 14:40<\/span>.)[See Textual Note.A. G.]The Lord had only to keep pace therewith (comp. Num 14:44<\/span>). Jehovah warned them to no purpose, Deu 1:42<\/span>. Comp. Num 14:42<\/span>; Deu 7:21<\/span>; Deu 31:17<\/span> (Exo 13:15<\/span>). His declared will meets the same perverse treatment as in Deu 1:26<\/span>. There they refused to go up and murmured; here they will not hear, and presumptuously (Exo 21:14<\/span>) ascend into the hill. Deu 1:44<\/span>. The Amorites are taken for the Canaanites as a whole, but specially for those who inhabited the southern mountain slope, Deu 1:19<\/span> sq.And chased you<\/strong>.The Amalekites as the first enemy of Israel formerly conquered (Gen 14:7<\/span>; Exo 17:8<\/span> sq.) from revenge, and from their vicinity had joined the Amorites. They are not expressly named here, but are characteristically pointed out, in that violence of their excited revengeful feelings illustrated by the comparison of the bees (Psa 118:12<\/span>; Isa 7:18<\/span>). With the violence of their defence and pursuit corresponds the destructive character of the result.In Seir unto Hormah<\/strong>, thus to the Edomitic region (1 Chron. 5:42, 43), as the Amalekites were then of Edomitic descent (Gen 36:12<\/span>; Gen 36:16<\/span>; 1Ch 1:36<\/span>). A predatory, roving tribe of Bedouins, having their residence between the Egyptians, Philistines, Amorites, Edomites and Midianites. The Ban-place (Hormah) used here as also (Num 14:45<\/span>) by anticipation, according to Num 21:1<\/span> sq., caused by the conduct of Amalek there recorded, intimates the thought that as those formerly overcome were now victors over Israel, so the later Ban-place for the Canaanites was first a Ban-place for Israel. Hormah, originally Zephath, Jdg 1:17<\/span>, Rowland identifies with Sebata, while Robinson locates it at the pass Es Safah. They thus returned, Deu 1:45<\/span>, to the place where the ark had remained, and there wept before Jehovah<\/strong>. Comp. Pro 1:24<\/span> sq.After this occurs the nearly thirty-eight years of the divine penal period, for which the double expression: The Lord would not hearken<\/strong>nor give ear<\/strong>, are moreover expressive, portraying all the eventually fruitless attempts and the still enduring, protracted period. A part of the people as Fries (Stud. und Krit.<\/em>, 1854, I.), Kurtz (II., p. 402 sq.) and Schultz think, may have remained in and around Kadesh, and many may have died there, and indeed in order to the re-assembling of Israel, there may have occurred after the lapse of the period fixed by the Lord a second march to Kadesh, where moreover all the paths of the desert meet. But this is not the abode intended in Deu 1:46<\/span>; but just as in the narrative of Moses, Num 14:45<\/span>, the thread is dropped, and first resumed again in chap. 20; so in the discourse of Moses here we have to regard as equal to , as of a residence of the second generation in Kadesh. Comp. Num 20:16<\/span>; Jdg 11:17<\/span>. Kadesh forms a concluding point, which is at the same time a point of union and a beginning point, to which belongs also the verification of the name (the self-sanctification of Jehovah in the judgment), through all which there occurred. Hence the time announcement: many daysaccording unto the days which<\/strong>, designedly commits any more precise determination of the remembrance to the conscience of those addressed.<\/p>\n

8. Deu 2:1-3<\/span>. If Moses then, (Deu 1:26<\/span> sq.) immediately after his encouragement to the people to hold fast the promise of God (Deu 2:20-21<\/span>) against all fear and terror, distinguishes between himself and the people (comp. Num 14:44<\/span>), he now (chap. 2, Deu 2:1<\/span>) again includes himself with them as in Deu 1:6-19<\/span>. The departure is that of the new Israel from Kadesh, after the fruitless message to Edom (Num 20:14<\/span> sq.). Although this departure is not defined in Num 20:22<\/span>, as it is here, as by the way of the Red Sea<\/strong>, because there Hor is regarded as the termination, it is so defined in Num 21:4<\/span>, and since the journey of Israel to Canaan is ever a journey through the wilderness (comp. Deu 1:1<\/span>), even for the second generation, so in the literal resumption of the command, Deu 1:40<\/span>, the death sentence upon the old, is significantly here seen again at the beginning of the new generation, but with the wilderness also, the Red Sea, the redemptive passage through it.As Jehovah spake unto me<\/strong>, while the command Deu 1:40<\/span> is still addressed to the people, this direction in connection with Numbers 14, 25<\/span>, 11<\/span>, teaches that even now they still went under that judgment, because Israel would not go according to the promise Deu 1:7<\/span> sq. The direction to Canaan even now was into the wilderness by the way of the Red Sea. This thorough deuteronomic conception (Deu 1:1<\/span> sq.) alone suits the immediate addition as to the compassing of the Edomite mountains; which compassing, according to Deu 2:2-3<\/span> (comp. Deu 2:8<\/span>), can only be regarded as at last the march once more through the Arabah to the Ailanitic gulf, upon the western side of the mountains.The many days<\/strong> (Deu 5:1<\/span>) prepare for the utterance and direction, Deu 2:3<\/span>; introduce it, and give the motives to it. Comp. Num 21:4<\/span>. Deu 2:3<\/span>. A literal reference to Deu 1:6<\/span>. It is again a beginning, a new beginning; even at a mountain, but much nearer to Canaan, and hence this is not described again (Deu 2:7<\/span>); but the simple direction to it is given.Turn you northward<\/strong>, i. e.<\/em> around the southern limits of Seir, to the eastern side of the mountain northwards (Deu 3:27<\/span>).[The people were at Kadesh in the second year of the Exodus, and now again at the close of the thirty-eight years wandering. The command of Deu 2:2-3<\/span> relates to their journey from Kadesh to Mount Hor, and so around the south extremity of Mount Seir, and then northwards towards the Arnon. Bib. Com. The refusal of Edom to grant them a direct passagea passage which they were unable to force, Num 20:14-21<\/span>compelled them to take this circuitous route.A. G.]<\/p>\n

9. Deu 2:4-23<\/span>. They shall be afraid of you<\/strong>.<\/p>\n

Deu 2:4<\/span>. The Edomites are the same as Num 20:18<\/span> sq. (Jdg 11:17<\/span>); but their attitude is entirely different. In the refusal of a passage to Israel a half year before, it relied upon the westerly, lofty, precipitous mountains, 3,000 feet high; but now when Israel came upon the other less precipitous side, rather marching around them, or at least only crossing the even now, very indefinite southerly and easterly limits of their land, prudence counsels a different miento turn even an evil chance to their own advantage, just as in our own time the mountain dwellers along the caravan route make their gains in supplying the caravans from Mecca with the means of life (Deu 2:6<\/span>; Deu 2:29<\/span>). Still while the narrative, Numbers 20<\/span>, brings out clearly the want of regard and consideration on the part of Edom, the discourse here brings into view especially the thoughtfulness of Israel, and thus the two accounts complete each other. The considerate course Israel was enjoined to observe towards his brother pre-supposes throughout his brothers regardlessness of all such ties.Ye are to pass<\/strong> (participle) through the Coasts<\/strong>, without their permission (Num 20:21<\/span>). Therefore take good heed<\/strong>, etc.<\/em> The disregard of the tie of blood by the Edomites, and indeed the recollection of the Edomitic Amalekites might stir up the Israelites to hostility. Deu 2:5<\/span>. With them, fear with an evil conscience, and here anger with justice, was a spark which might easily be blown into a flame. But Israel takes nothing at the hands of men; it receives all from the Lord. What it takes from them is first given to it by Him (Deu 1:8<\/span>; Deu 1:21<\/span>). The occupation of Canaan is a rule for all time; but even the possessions of other nations (comp. Deu 2:9<\/span>; Deu 2:19<\/span>) become a pledge to Israel of its own possessions. The two-fold reason: forbecause<\/strong>; although it stands fast for the present, is still truly merely provisional or temporary (Num 24:18<\/span>; 1Sa 14:47<\/span>). Edom appears in the prophets as the hereditary enemy of Israel, e. g.<\/em>, Amo 1:11-12<\/span>; Isaiah 63<\/span>. There is thus an entire historical development between the Pentateuch and the prophets in reference to Edom.Not so much as a foot-breadth<\/strong>. Comp. Psa 60:9<\/span>; Psa 108:10<\/span> (Act 7:5<\/span>). Deu 2:6<\/span>. Here the regardlessness of the Edomites appears in another light. They not only refused a passage, but when they were constrained to allow it, they did not hospitably offer food and drink to their brethren, but the Israelites were instructed rather to buy from them. , corn, as that which was gathered from the field, so here, to buy food, bread<\/strong>; or , to make fast,, points to the fixed price, which was determined so that the purchaser has simply to take it at the fixed pricean admirable arrangement here to prevent any strife in the transaction (Num 20:19<\/span>), , literally to dig, i. e.<\/em> purchase permission to dig for water. The reason, Deu 2:7<\/span>, is parallel to the two-fold reason in Deu 2:5<\/span>. There it is to give; here, to bless. It corresponds to this higher inward idea, that Israel (Deu 2:6<\/span>) should not bargain [or higgle], but pay; it must show itself to Edom as the blessed of the Lord (Gen 27:27<\/span> sq.; Deu 28:3<\/span>), and needs not therefore to take anything by violence.In all the works of thy hand<\/strong>, i. e.<\/em> in the grazing which they had carried on in the desert (Exo 19:13<\/span>; Exo 34:3<\/span>; Num 20:19<\/span>; Num 32:1<\/span> sq), and when they had sown and reaped during the longer residences at different stations or traded the products of their skins and arts with the Arabs of the desert (Keil). not merely he knew thy going, etc.<\/em> The special knowledge of God is not a mere vapid theory, nor simply the interest of the momentary perception, but involves care and protection, Psa 1:6<\/span>; comp. Deu 1:31<\/span>; Deu 1:19<\/span>; Deu 8:4<\/span> sq.These forty years<\/strong>, as Num 14:33<\/span>; comp. Psa 23:1<\/span> sq. Deu 2:8<\/span> (comp. Deu 2:4<\/span>): from their dwelling-places, the chief region; while in Num 20:21<\/span> we have , away from him, his ascents.Elath<\/strong> (Ailah Hle), a port on the northern extremity of the gulf, at present the castle Akaba, taking its name from the palm groves in the neighborhood.Ezion-Gaber<\/strong>, also a port at the northern end of the gulf, once great and beautiful, but now lost beyond any trace. Since in their march avoiding Edom, they kept away from the cities just named, they passed, turning from the path through the Arabah, through the wady Getum, and along the path which, turning northwards, defines the wilderness of Moab<\/strong>, so that they probably followed the usual caravan route to Damascus, between the eastern bounds of the cultivated region and the western limits of Arabia deserta. With the more distantly related Moabites also (children of Lot<\/strong>) they were to avoid any oppression or contention in battle; Ar<\/strong> (archaic form for city) lying on the limits and standing for the land, not the chief city (Deu 2:18<\/span>) (Num 21:15<\/span>; Num 21:28<\/span>). Should they not take Ar, then much less the cities lying farther inward (Schultz). Deu 2:10-12<\/span> is a Mosaic parenthesis, and does not belong to the words of Jehovah, as the closing sentence, Deu 2:12<\/span>, compared with Deu 3:20-21<\/span>, shows. Moses, indeed, states here historically and more fully the of God; but as he mentions the former inhabitants of the land of Moab, and of Seir, the recollection serves the important purpose of encouraging Israel, and so much the more as the possession of Moab and Seir was denied them. The Emims<\/strong>, i. e.<\/em>, terrible, fearful. The description a people<\/strong>, sq., as well as the comparison as the<\/strong>, sq., agrees with the explanation of the name. For the Anakim comp. Deu 1:28<\/span>. This comparison with a people well known presupposes other contemporaries than, e. g.<\/em>, those under Josiah or Hezekiah. There is no necessity for supposing a gloss, in antiquarian interests, since all agrees so well with the object and method of Moses discourse, to whom also we should ascribe rather than to any other so accurate an acquaintance with the most ancient history Rephaim<\/strong> [accounted giants<\/strong>E. V.] i. e.<\/em>, tall, giants, Deu 2:11<\/span>, the common name for this giant race, of Hamitic or Semitic descent, and who were regarded as the original inhabitants of the land. The Horims<\/strong>, Deu 2:12<\/span>, are the cave-dwellers of the habitable grottoes of the Edomitic mountains, and of the rock city Petra. [The Bib. Com<\/em>. holds that Deu 2:10-12<\/span>; Deu 2:20-23<\/span>, and Deu 2:34<\/span>, are additions by a later hand, at first standing as foot-notes, and then adopted into the text by some reviser, perhaps Ezra. It urges in favor of this supposition that the removal of these verses does not interrupt or impair the narrative and the clause as Israel did unto the land of his possession<\/strong>. The latter, however, is the only argument of any weight, since the mere fact that they may be left out of the narrative without injury to it, in no way proves that they do not belong to it. They are obviously parenthetical, but arise naturally out of the statements of the discourse, and are very pertinent to the authors purpose, which was both to humble and to encourage Israel. The fact that God gave these places to the children of Lot, suggested to Moses the important fact that these children of Lot had dispossessed the race of giants, whose existence in Canaan had filled the minds of the unbelieving Israelites with fears, and in regard to whom the present generation of Israel needed encouragement. But if the children of Lot had been successful, how much more the children of Israel? These are not antiquarian details, but historical facts, having the most important moral bearing. The clause, As Israel did<\/strong>, sq., may be explained as prophetical, or as referring simply to the East Jordan possessions. In favor of the prophetic preterite (GreensGram.<\/em>, 263, 5 a<\/em>), may be urged, 1) that the construction is certainly admissible; 2) the general prophetic attitude of Moses in these discourses; 3) and chiefly that it well accords with the purpose of this discourse. Moses sees the land as already in the possession of the children of Israel, their strongest enemies dispossessed, and so describes it. To his faith it was as if already done, and his faith would serve to animate and encourage the children of Israel.A. G.]. As Israel<\/strong>, sq., comp. 4, I., 13. The reference throughout to the land east of the Jordan lies near at hand; Deu 1:4<\/span>; Deu 2:24<\/span> sq. (Schultz says, as he has done or will have done, when he has come into the land of his possession). The perfect as the fut. exactum<\/em>. (Hengstenberg: The preterite is only in part prophetic. It could not stand unless the transjordanic lands were already taken), comp. Deu 2:22<\/span>. Since the words of God do not end with Deu 2:9<\/span> (as Deu 2:4-5<\/span> with Deu 2:6-7<\/span>) the command to rise up and depart, which marks clearly the Mosaic interpolation, forms the conclusion. The host encamped on the east of Moab now cross the brook Zered<\/strong> by the wady El Ahsy, or the wady Kerek, Num 21:11-12<\/span>. From the heights on the other side of the valley Kerek there is a lovely view stretching to the Dead Sea, and even to Jerusalem. Hence the statements Deu 2:14-15<\/span> completing those in Deu 2:7<\/span> are here added. The oath of the Lord, Num 14:23<\/span>; Num 14:29<\/span>, is literally fulfilled. Comp. Deu 1:34<\/span> sq. The divine sentence of death, however, was not fulfilled, surely, in the ordinary method, but also by the extraordinary judgments sent upon them, Num 16:31<\/span> sq.; Deu 17:12-14<\/span>; Deu 21:6<\/span>; Deu 25:9<\/span>.<\/p>\n

Deu 2:16<\/span>. A once more repeated closing with the old Israel. The men of war<\/strong> are those who at that time were twenty years old and upward (Num 14:29<\/span>) the mustered hosts; (Num 1:3<\/span>), as the responsible sinners. Knobel. It is mentioned here still, not so much in relation to the past to show that the punishment had been executed, as to show that it was completed and ended, and thus with reference to the first victory and possession now about to follow. Ammon must first be excepted, and hence Ar, limits of Moab<\/strong>, appears again, called also, Ar of Moab (Areopolis) which lay upon the northeastern boundary, formed by the Arnon (Num 22:36<\/span>; Num 21:14<\/span>) and was the point of departure for the conquering Israel. Deu 2:19<\/span>. Over against<\/strong>, because Israel would thus have before itself the Ammonites dwelling in the wilderness on the farther side of the Arnon, and eastwards from Moab. Distress them not<\/strong>, as in Deu 2:9<\/span>, and although the clause in battle is there made prominent, its absence here does not place Ammon precisely like Edom. Deu 2:20-23<\/span> similar to Deu 2:10-12<\/span>. Zamzummims<\/strong> (the evil thinking, or the humming, noisy people) perhaps the same as the Zusim, a kindred to them, Gen 14:5<\/span>. Deu 2:21<\/span>. And the Lord destroyed<\/strong>, an explanation at the same time of Deu 2:12<\/span>. The here throws light upon the statement there. And the Avim<\/strong>.This race described further, after the kind and extent of their dwellings (villages), is scarcely to be regarded, as Keil remarks, as one noticed here only on account of a substantial analogy, but is added by Moses with reference to the Caphtorim<\/strong> (Gen 16:14<\/span>) who are expressly said to have been emigrants or foreigners, and thus stood in similar relations with those Israel now held. This seems to be all the more the ground of this allusion, since it is not here, as commonly elsewhere (Jer 47:4<\/span>; Amo 9:7<\/span>), the Philistines; and since also Out of Caphtor<\/strong> (Crete, or the Nile delta, or the Pontian Cappadocia) designates the place of the exodus, and with it marks this idea, as the explanation of the name of the people. That these villagers dwelling south from Gaza were eventually in the same position with the tribes related to Israel, the Edomites, Moabites, and Ammonites, and were therefore to be spared as they were, does not lie in the text as Schultz supposes. Comp. Joshua 13<\/span>.<\/p>\n

10. Deu 2:24<\/span>Deu 3:22<\/span>. The Arnon, now the wady Mdjeb, forming the boundary between the Moabites and the Amorites, is the Rubicon for Israel, Num 21:13<\/span>. But the command to depart expands into a promise reaching far beyond the Amorites. First of all comes the recollection of the former command as spoken in Deu 1:7<\/span> sq., 20 sq. Comp. also Deu 1:4<\/span>. But the beginning<\/strong> of Israel has as its escort the certain and all-assuring beginning<\/strong> of Jehovah, Deu 2:25<\/span>. Comp. Php 1:6<\/span>. The tone and style of the discourse is inspiriting, so that we think, Num 21:14<\/span> sq., of an original poetic elevation. Comp. Deu 11:25<\/span>, and Gen 9:2<\/span>, where there is also a new beginning. Comp. Exo 15:14<\/span> sq.; Exo 23:27<\/span>. The trembling and woe of the people even when the mere report only of Israel came, answers as the echo to the dread and fear which were connected with Israel. In other passages, e. g.<\/em>, Gen 49:10<\/span>; Isa 2:2<\/span>; comp. Deu 4:6<\/span>, the resistless march and gathering of the people to Israel is announced. Both open the way for the prophetic fulfilling of the blessing of Abraham, Gen 12:2-3<\/span>, and because a blessing, so although it must be prepared in the flesh, yet fulfilled in the spirit, and indeed in the Messiah, who is the Lord of the spirit, i. e.<\/em>, in Christ. Under the whole heaven<\/strong> is not therefore an hyperbole (Keil), but used in accordance with the eternal idea of the people and kingdom of God, and so here in this ideal and Christological sense.From the historical presentation of the kingdom of God in the flesh, and indeed in the Israel of the law, the idea wears necessarily a corporeal form, as in Deu 2:25<\/span>, which must correspond to the carnal powers of the world, here of Canaan, Deu 2:10<\/span>; Deu 2:20<\/span>, where indeed these are mentioned as parallel to the giant races of the earlier time. Although the end of the way of God is spirit, (not corporeal or carnal, which is rather its beginning, as we see in the creation of the world, and also of Israel) yet the spirit of the end breaks through at the very beginning, and the message of Moses, Deu 2:26<\/span>, is with words of peace<\/strong> (comp. Deu 20:10<\/span>) Luk 10:5<\/span>. The wilderness of Kedemoth<\/strong> is that lying easterly from the region of the Amorites defined by this Amorite city (Num 21:13<\/span>; Num 21:23<\/span>) where there was also a passage over the Arnon which avoided all the dangers of the deep valley. Moses knew well (Deu 2:24<\/span>) that God had given Sihon into the hand of Israel, indeed that Sihon had armed himself for the war, but in this divine arrangement, which is at the same time the closing act of the guilt of the Amorites, Israel has only to carry out the judicial sentence of God upon it. Sihon on his own part must enter with entire freedom (Deu 2:30<\/span>) which was still his own, in his offence against God. Since the firmest conviction of the self-chosen destruction of a man, need not prevent us from offering peace to him here, much less is Moses to be blamed here, where it is merely the dominion of Sihon which is at stake, and not the soul. I will go along<\/strong>. With respect to its end, which was Canaan, (Deu 2:19<\/span>), Israel could say this with truth, and it is part of such a passage that they should keep themselves ever upon the way<\/strong>, i. e.<\/em>, upon the public highways. Num 20:19<\/span>; Num 20:17<\/span>; Num 21:22<\/span>. Comp. Deu 2:28<\/span> with Deu 2:6<\/span>. On my feet<\/strong>, i. e.<\/em>, without any delay. Did unto me<\/strong>, Deu 2:29<\/span>, refers not to the will, but to the acts of Moab and Edom, who could not prevent the passage of Israel. Comp. Deu 2:12<\/span> (Deu 23:3<\/span>). [All that is said here is that the Edomites and Moabites sold them bread and water. There is no denial, express or implied, of their hostility to Israel, and their desire for his destruction. The passage is in entire harmony with Num 20:17<\/span>; Num 20:21<\/span>, and Deu 23:3-4<\/span>.A. G.].The perfect freedom of Sihon in his offence against God, appears from the would not<\/strong>, Deu 2:30<\/span>. here as in Num 20:18<\/span>. There was an inward judgment going before the outward execution of the penalty, for the Lord thy God hardened<\/strong>, etc.<\/em>, in order that He might deliver<\/strong>. The historical event or destiny develops itself out of the moral. (Pharaoh, Exo 4:21<\/span>; Exo 7:3<\/span>). Comp. Deu 15:7; 2Ch 36:13<\/span>. As it is this day<\/strong>, as it actually appears at the present moment. The event already foretold, as it was determined in the Divine will (Deu 2:24<\/span>), is still once more brought out (Deu 2:31<\/span>) in its divine causality, and directly with respect to Sihon, in order to take away every ground of glory. The divine purpose begins to complete itself in his unwillingness. In Deu 2:24<\/span> it is begin<\/strong> to possess, I will begin to put the dread<\/strong>, etc.<\/em>, but now it is I have begun to give<\/strong>. The possession, indeed, is so certain, so determined, that instead of the usually simple possess<\/strong>, Deu 2:24<\/span>, we have now (Deu 2:31<\/span>) in addition and without the possession by battle. That which comes distinctly into view, Deu 2:24<\/span>, now falls into the background. Deu 2:32<\/span>. Comp. Num 21:23<\/span>. Deu 2:33<\/span>. Comp. Num 21:24<\/span>; Amo 2:9<\/span>. His sons<\/strong>. A completion of the narrative, since they are not mentioned in Numbers. Deu 2:34<\/span>. Comp. Num 21:24-25<\/span>.And utterly destroyed<\/strong>, (in Hiph.<\/strong> separate, set apart from any further use, hence to devote to God, and indeed through destruction). The whole population was put to death. Comp. Deu 7:2<\/span> sq. Deu 2:36<\/span>. From Aroer<\/strong>, the point of departure and the most southern point. This as well as the description by the brink of the river Arnon<\/strong>, i. e.<\/em>, upon the edge of the northern precipice of the valley in question, agrees well with the present ruins, Araayr. For a fuller description of the borders formed by the Arnon, the city<\/strong> (comp. Deu 2:9<\/span>) which is by the river ( in the valley, in the Arnon gorge), thus situated as Ar, is here referred to. Ruins are still found upon a hill in a beautiful meadow-ground in the valley, near the junction of the Ledschum, coming down from the north-east, with the Arnon. Ar, as the boundary, is already sufficiently known from Deu 2:18<\/span>, and as to its name (the city simply) nothing further could be added here to define it. This easterly excluding limit of departure answers well, too, as a transition to the Ammonites lying eastward, also to be excluded or excepted (Deu 2:37<\/span>). Unto Gilead<\/strong>, here used in the narrowest and original sense, (Gen 31:33<\/span>) for the mountain on the north side of the Jabbok (the present Zerka). Deu 2:37<\/span>. Comp. Deu 2:19<\/span>.<\/p>\n

Deu 3:1<\/span>. Comp. Deu 1:4<\/span>. The Amorites, to revenge perhaps the slaughter of their kindred giant race by Moab and Amnion, had driven the latter back easterly from the upper Jabbok (Jdg 11:12<\/span>; Jos 13:25<\/span>) and Moab southerly behind the Arnon (Num 21:26<\/span>). The two Amorite kingdoms which the Jabbok divided, were of Sihon on the South, and of Og on the North, Num 21:33<\/span>. Comp. Deu 3:2<\/span>, with Num 21:34<\/span>; Num 2:24<\/span>. The fearful appearance of the king, as well as his fearless awaiting Israel, not far from his strong cities, might cause them to fear. Deu 3:3<\/span>. Comp. with Deu 2:34<\/span>; Num 21:35<\/span>. As the sons are mentioned there, they are omitted here. Deu 3:4<\/span> celebrates the greatness of the victory. Hence All his cities<\/strong> expressed first positively and then negatively. Then follows, thus anticipating Deu 3:14<\/span>, the given number (sixty cities) and a fuller description of the district in question. band, rope, cord; not here what is measured with a measuring line, but what is bound together, forms a whole. so called probably from the nature of the district ( earth-heaps, stone-heaps). Comp. Arkub. , Rgib (Ritter, XV. 2, p. 1041 sq.). The kingdom of Og in Bashan<\/strong>, is not his whole kingdom, but only so far as Bashan comes into view. But since Bashan<\/strong>, Deu 3:14<\/span>, and indeed all Bashan<\/strong>, Deu 3:13<\/span>, appears to be identical with the whole region of Argob<\/strong>, so in Bashan<\/strong> here must be taken for the sixty cities which represent, if they do not constitute the whole region of Argob<\/strong> (1Ki 4:13<\/span>). Those cities are to be viewed therefore as the original, or essential, peculiar heart of all Bashan, of which Og is said to be king (Deu 3:1<\/span>; Deu 3:3<\/span>). But since the kingdom of Og<\/strong>, Deu 3:13<\/span>, is not all included within these bounds, in Bashan<\/strong> is added here that the wider portions of that kingdom may not be excluded. It corresponds to this established relation of Argob to Bashan, that as in Argob<\/strong> there is a reference to the rough, stony stretch of land in (from the black basaltic rock), so also the still existing numerous ruins of cities are another characteristic feature. (Comp. Ritter XV. 2, p. 796). In Deu 3:5<\/span> these Argob cities are described as by an eye-witness. Recent travellers speak of the dark color of the building materials standing in contrast with the heavens, and the green of the surrounding region, of the high walls, and of the strong overtopping towers, etc., etc<\/em>. [The Argob is described by Porter, Travels<\/em>, pp. 241, 242, As presenting the most singular phenomena I have ever witnessed. Wholly composed of black basaltic rock, which appears to have issued from innumerable pores in the earth, in a liquid state, and to have flowed out on every side until the plain was almost covered. This forbidding region is thickly studded with deserted cities and villages. C. G. Graham, Cambridge Essays<\/em>, 1858, describes these cities. The streets are perfect, the walls perfect, and what seems most astonishing the stone doors are still hanging on their hinges. The doors and cities are such that travellers are forced to the conclusion that the people who constructed and inhabited these cities were not only a powerful nation, but individuals of greater strength than ourselves. This marvellous barrier, rising abruptly from the plain to the height of from twenty to thirty feet, and measuring sixty miles by twenty, amidst which Edrei and the others of the sixty cities were perched, opposed the progress of the Israelites. The victory over a power so apparently impregnably entrenched was signal and impressive.A. G.]. The doors, in part double doors, of stone slabs, are set by means of sockets deep in the lintel and threshold. The unfortified open cities, without walls, of which a great number are still found, are in Deu 3:5<\/span> cities of (from to break through, to spread out), i. e.<\/em>, of the level or flat land. Deu 3:6<\/span>, comp. with Deu 2:34<\/span>. Deu 3:7<\/span>, comp. Deu 2:35<\/span>. Deu 3:8<\/span>, as Deu 2:36<\/span>, a survey of the victory. is used here where Moses is still speaking, as in Deu 1:1<\/span>; Deu 1:5<\/span>, of the East Jordan lands, and is not the mere art of an assumed narrator. From the river of Arnon unto Mount Hermon<\/strong>. Moses thus includes the whole trans-jordanic country, and to put it beyond all doubt, signalizes the southern point of Anti-Lebanon, the northern limit of Canaan, which with its lofty snow-covered summit is seen from afar, by all the names that it wears, well known names indeed which must at that time have come to the ears of Israel. In Hermon<\/strong> the reference to Bann () is so clear, so characteristic, and agrees so well with the connection, that we cannot accept the Arabic derivation (lofty peak or ridge). The name Sion (high, upraised, Deu 4:48<\/span>), formed from the appearance of the mountain, is descriptive of its lofty height. Between Hermon and Hormah (comp. upon Deu 1:44<\/span>), the beginning and the ending of the promised land, there is an impressive parallelism. Sirion<\/strong> (Sirjon)=breast-plate, both from the resemblance in form and from the gleam of the ice. Shenir<\/strong>of like significance. [Hermon is both physically and politically a grand central point in the geography of Syria and Palestine. From it are derived all the most noted riversthe Jordan, Abana, and Pharpar, the Orontes and the Leontes. All the great ancient kingdoms converged at HermonBashan, Damascus, Syria, Israel. It was also the religious centre of primval Syria. Porter. Hence the careful specification of the names by which the mountain was known, all of which are descriptive. Bib. Com.<\/em>: Stanley, Syria and Palestine<\/em>.A.G.] Deu 3:10<\/span> presents in their order the individual parts of this remarkable region. The (from ) is the elevated plain (Sept.: ) from Mount Gilead southerly to the Arnon. All Gilead<\/strong> is the region between the north and south plain, extending southerly (to Heshbon, belonging to Sihon), and northerly from the Jabbok (to Bashan, belonging to Og). All Bashan<\/strong> is defined as reaching to Salchah<\/strong>, located upon the eastern border, with a strong castle placed upon a basaltic hill (Jos 12:6<\/span>), and north-westwards unto Edrei<\/strong> (comp. Deu 1:4<\/span>), not the modern Dera, but Edrah, or Zorah. These cities (as in Deu 3:4<\/span>) belonged to the kingdom of Og in Bashan<\/strong>. The design and tendency of the previous mention of the Rephaim (comp. Deu 2:10<\/span>; Deu 2:20<\/span> sq.) was to encourage the new Israel with reference to the old (Deu 1:27<\/span>), and thus now the fitting remark that with Og all is over with the Rephaim generally, wins its true vividness through the genuine Mosaic allusionbehold his bedstead<\/strong>, etc.<\/em> Comp. 4, I. 14. Hengstenberg: Og is to some extent a symbolical figure, in whom we have presented to us the Amorite, who is the representative of the entire Canaanitish race, upon whose neck Israel, by the grace of God, should put its feet. If the previous encouragement not to fear was essentially to guard against the unbelief or feeble faith of the first Israel, now that the victory is completed, the exhortation rises to exultant thanks. Behold<\/strong> is here so much the more in place with reference to the bedstead<\/strong>, since Og himself had been seen only by a few. The reference is simply for the contemporaries of Moses, and not in any antiquarian interest. Ritter: The bedstead is unquestionably his bier, the stately vault of his catacomb, with the more exact statement of the niche for the body of the Rephaite, or of his basalt sarcophagus. It is only one of the numerous sarcophagi in this land of Bashan, in which there remain more monuments of the dead than recollections of the living. But , literally curving, is a bed upon which one reclines for rest, Amo 3:12<\/span>; Amo 6:4<\/span>; Psa 6:6<\/span>. Rabbath<\/strong>, afterwards Philadelphia, now ruins, was the chief city of the Ammonites. It might have remained there, either as a trophy on the part of the Ammonites of some unsuccessful inroad of Og against them (Deu 2:21<\/span>), or which he had left behind him as a humiliating reminder of a successful assault. In either case, occurring long enough before, that it might be well known to Moses. [The Bib. Com.<\/em> supposes that after the defeat and death of Og at Edrei, the remnant of his army fled into the territory of the friendly Ammonites, and took with them the corpse of the giant king.A. G.] The bed, which was, moreover, designedly made larger than Og, that it might make the impression that he was larger than he really was, was thirteen and a half feet long and six feet broad, if not smaller, since it is the common Hebrew cubit from the elbow downwards which is here meant. It is an interesting fact that Alexander the Great, in his march to India, arranged his camp grounds and cavalry cribs in double number and of unusual size, that he might produce in the inhabitants of the land strange ideas of the size of his army. Iron beds (corresponding to the whole statement here) were no less frequent among the ancients than giant families and individual giants among some of the savage tribes to-day (Australia). (The Rabbins see in the bed of Og his cradle rather than his coffin.) Since the discourse now turns from the double victory, over Sihon and Og, to the first occupation of Israel, the conquered land is now (Deu 3:12<\/span>) described, for the purpose of the division, for the first time, as a possession. ( no more , as in Deu 3:4<\/span>, or , as in Deu 3:8<\/span>.) Comp. Deu 2:36<\/span>. Half of Mount Gilead<\/strong> (comp. Deu 3:10<\/span>) is, according to Deu 3:16<\/span> and Deu 3:13<\/span>, the southern half, which the tribes of Reuben and Gad bad asked (Numbers 32<\/span>). The rest of Gilead is<\/strong> the other northern part, the hilly region. All Bashan<\/strong> (Hauran and Dschaulan) is included with the rest of Gilead, as together forming the kingdom of Og<\/strong> (comp. Deu 3:4<\/span>). The fine contrast between the repeated and introduces the still more significant (Deu 3:14<\/span> sq.), since the half tribe of Manasseh had distinguished itself in a marked way in the conquest. Argob.<\/strong> Comp. with Deu 3:4<\/span>. belongs to what follows. Knobel. With all Bashan<\/strong>.[Schroeder renders as to.A. G.] It includes designedly once more the whole land of Argob<\/strong> under this name. The emphatic addition which was called the land of giants<\/strong> permits, if it does not suggest, the idea that the remaining Rephaite Og, as king of Bashan, still actually possessed upon the one Amoritic throne the old supremacy of the Rephaim. Jair<\/strong>he whom God enlightensis marked as the one who obtained all Argob<\/strong>, Deu 3:14<\/span>. The son<\/strong>i. e.<\/em>, descendant. Machir, the son of Manasseh, had a daughter, whose bastard son by Segub, a descendant of Judah, was the father of Jair (1Ch 2:21<\/span> sq.). The descent from Judah is thus clear, but here the descent on the mothers side from Manasseh alone comes into view, since the discourse treats of this tribe here. The limits, Unto the coasts of the Geshurites and Maachathites<\/strong>the inhabitants of two small kingdoms, still<\/p>\n

independent at the time of David (2Sa 3:3<\/span>; 2Sa 10:6<\/span>), and both lying on the skirts of Mount Hermon. Geshur (bridge), perhaps upon the upper Jordan, at a bridge, or passage, or ford (Keil); or upon the easterly plain (Djedur), as Knobel thinks. It escaped the con. quest. Comp. Jos 13:13<\/span>. Indeed the Geshurites with the Syrians (1Ch 2:23<\/span>), later in the history (in the disorders of the period of the JudgesKeil), took the successors of Havoth Jair, and besides Kenath, the entire sixty cities. [The Geshurites and Maachathites probably occupied some part of the impregnable district of Argob, and were not expelled by the Israelites, but dwelt among them. They may have risen up and taken a part or the whole of these cities during the period of the judges, although 1Ch 2:23<\/span> does not necessarily bear any such interpretation.A. G.] The second Jair, a grandson (Jdg 10:3<\/span>), in whom the courage of faith and victory lived again, was only able to regain the one half (30) for the family. While in Num 32:42<\/span> Nobah appears by the side of Jair, as taking Kenath and its daughters<\/strong> (cities) and naming them after himself, Nobah; here Jair alone is spoken of, because the whole land of Argob<\/strong>, in whose conquest Nobah truly played a second part, fell to his lot. Havoth Jair<\/strong>, i. e.<\/em>, Jairs life, Jairs home (from , the antique or Aramaic form for , life). Nobah continued only in the one city Kenath, and even this name appears in Jdg 10:1<\/span> to have been forgotten already (1Ki 4:13<\/span>; Jos 13:30<\/span>). For the same reason it is a matter of no importance that the number of the cities of Jair in the land of Gilead (in later usage including Bashan also), is given 1Ch 2:22<\/span>, as 23, since Kenath with its dependencies, with its connected cities (37), completes the larger number. It is the name for the whole which is here in view; hence also and called them<\/strong> (, Num 32:41<\/span>; ), viz.<\/em>, not this or that place, but after his own name. Unto this day<\/strong>. (Comp. 4, I. 15.) The expression simply says, until now. It cannot be maintained that this mode of expression is out of place, when only a brief period of time is spoken of. We say of a friend who has lately arrived, and whose departure is possible, he is here until this day. Schultz. It is generally and in its nature a relative expression, with reference to a longer or shorter period (Jos 22:3<\/span>; Jos 23:9<\/span>), according to the subject in regard to which it is used. In Genesis it embraces centuries. In Deu 11:4<\/span> it may be rendered as equivalent with all time. The conquest of Jair, with which the name-giving in question is connected, is unquestionably historically cotemporaneous with the conquest of the kingdom of Og. Deuteronomy does not complete or explain the Book of Numbers, but as Num 32:39<\/span> sq. connects the particularizing of the general (Num 21:35<\/span>) with the division of the conquered land, so precisely here in Deuteronomy (Deu 3:12<\/span> sq.), and also in the prominence of the conquest on the part of Jair (Deu 3:14<\/span>), as Num 32:39<\/span> on the part of Machir; which was necessary if the division to these persons should not want a historical right or basis. Just as in Num 32:41-42<\/span>, so also here in Deuteronomy it is only the name-giving by Jair of the place conquered by him which comes into view. Hengstenberg therefore says very finely that this addition, until this day, which is wanting in Numbers 32<\/span>, is illuminated by the , of Deu 3:15<\/span>. It is certainly in the mouth of Moses no mere time limitation, but intimates that amidst the fleeting and transitory things of men, as in this particular case, even with the names effaced, the name-giving by Jair, and with it the actual fact, continued even to the present hour, and Jair held his ground; but this fact mast not be denied its weighty sanction. While Deu 3:15<\/span> expressly says, I gave unto Machir<\/strong>, it comes to Jair more by the way, as it were, more in the assent to the name, and the possession in question. It sounds a little too strong, perhaps, when Hengstenberg says, Every grant of a possession proceeds from Moses, with the full authorization of the supreme liege Lord. Through His until this day<\/strong> He utters His fiat, and imparts to the acts originally completed by Jair the authentic approbation. Until this day<\/strong> finally belongs to those numerous which meet us in Deuteronomy. See Deu 1:9<\/span>; Deu 1:16<\/span>; Deu 1:18<\/span>; Deu 3:4<\/span>; Deu 3:8<\/span>; Deu 3:12<\/span>; Deu 3:18<\/span>. The time is made prominentthe old and the new time. Moses, too, would mark the status quo<\/em> in a testamentary way at the time while he was still there. [Hengstenberg, in his admirable discussion of this phrase, calls attention to the fact that a considerable time had elapsed between the conquest and the utterance of this discourse by Moses,from Numbers 21<\/span>, to the eleventh month of the 40th year; that the phrase is used with reference to a shorter or longer period, according to circumstances, both in profane writers and in the Scriptures; that the objectively brief period here is a very important and critical period; and to the fact that Deuteronomy generally places a wide distinction between itself and the earlier books. It begins a new section, to which all that precedes is past. At this time occurs repeatedly, without regard to whether it was months, years, or even decades. And so until this day. The phrase is not a gloss of a later writer, but a genuine Mosaic phrase, falling in with the whole position of things, and with the spirit of the book.A. G.] Machir<\/strong> (Deu 3:15<\/span>) stands naturally for his family, as in Num 32:40<\/span> it is the children of Machir. See Num 26:29<\/span>. For Gilead<\/strong> comp. Deu 3:13<\/span>. Moses passes from this individualizing of the half tribe of Manasseh to the particular description of the common possession of Reuben and Gad. Deu 3:16-17<\/span>. The description of the land proceeds from Gilead<\/strong> (as Deu 2:36<\/span>) as the highest part of this region. The Arnon limits are defined more exactly by half the valley and the border<\/strong>. Schroeder: the middle of the river and the borderi. e.<\/em>, either reaching to the middle of the river and including half the water, a very important possession for the herdsman, the border<\/strong> being the adjacent region of the valley, the pasture ground in the valley, and not merely the brink of the valley, as in Deu 2:36<\/span>; or to the middle of the valley which the river Arnon forms, and at the same time is the boundary. The immediately following border of the children of Ammon<\/strong> is in favor of the latter view, although both interpretations are essentially alike. This was the southern limit. The river Jabbok<\/strong>, i. e.<\/em>, Wady Zerka, a narrow, deep gorge, through which this foaming stream chafes its way to the Jordan, forms the north-eastern boundary, separating these tribes from the Ammonites, as the Ar does from the Moabites. Deu 3:17<\/span>. The plain also<\/strong> [Schroeder: the Arabah] gave I to these shepherd tribes, i. e.<\/em>, the Ghor, the upper part of the present Wady El Arabah (comp. Deu 1:1<\/span>), as is evident from the succeeding and Jordan and the coast thereof<\/strong>either Jordan with its easterly margin or valley setting, or, what is decidedly preferable, the Jordan as the boundary. Thus the Jordan depression or valley from Chinnereth<\/strong> onwardsthe city (Jos 19:35<\/span>) from which the Sea of Gennessaret takes its name. Num 34:1<\/span>1. The derivation from Chinnor, or the harp, the ten-stringed Greek (originating in Asia and spread by the Phnicians), as that by Kurtz from the rushing water-falls, must be abandoned, since from the root (genu<\/em>, knee), to bend, curve, agrees well both with the arched or oval stringed instrument, and, alluding to the depression, with the most probable position of the city Chinnereth. Knobel says: A beautiful and fruitful depressed plain about an hour long and twenty minutes broad, called according to Josephus , gave its name to the sea. The name cleaves to this depression, and especially to its chief town, which appears to have been situated at the place. Khan. Minyeh. Gennessaret is certainly formed from Chinnereth, and not derived, as Kurtz thinks probable, from a garden. Since Chinnereth here corresponds to the Salt Sea, it must be taken for the sea with its surroundings (as the sea of the Arabah designates the Dead Sea), as it lies enclosed northerly and southerly by the Arabah, or as it closes it (the Ghor) on the north. The further definition: under Ashdoth Pisgah eastwards<\/strong>, agrees well with this view, since we are thereby directed north-eastwards above and away from the Salt Sea. Ashdoth, under the slopes (, literally, closing together), hence the place where the torrents meet, their confluence (Num 21:15<\/span>; , plural ) at the foot of the mountain. Pisgah, from , to separate, the mountain range east of the Dead Sea, perhaps to the Wady Hesban, but especially the northern part.To this first occupation follows now, Deu 3:18<\/span>, the obligation of the two and a half tribes who inherit it, who are here addressed with the others: you<\/strong>, just as the present generation is always taken together with the first. Moreover, all Israel is the possessor of the East Jordan land, Deu 2:12<\/span>. are the people which the strong have conceived and born, the sons of strength; thus not all fitted for war (not , as in Deu 2:14<\/span>; Deu 2:16<\/span>), but from these the specially brave, a selection armed before the Lord, Num 32:20<\/span> sq. In Jos 4:12-13<\/span> they are 40,000 men, and thus 60,000 were left for the protection of their herds and the women and children, Comp. Deu 3:19<\/span> with Num 32:1<\/span>. The connection of the words: as you, so<\/strong> () also they<\/strong>, makes it clear that the possession beyond Jordan<\/strong> is for both parts of the people. Since is always on that side, never this side, the case stands alike both for the two and a half tribes and for the others. Moses appears to intimate that those shall in no respect have the preference over these. Even in this point there is one Israel. If the two tribes and a half have objectively their possession on that side of Jordan, so also the other tribes not less, to wit, from the standpoint of the two tribes and a half, for they also are on that side of Jordan. This subjective stand-point determines the use of this designation in the case before us. As the two and a half tribes were addressed, Deu 3:18<\/span>, with reference to all Israel, so this same reference appears in the address to Joshua, Deu 3:21<\/span>, who then comes into prominence, and is indeed emphatically named. Comp. Num 27:18<\/span> sq.And I commanded<\/strong>.Here as there both appointments are for the time after his death.Thine eyes have seen<\/strong>, are seeing. I need only refer thee to thyself, and what is still before thine eyes (Deu 4:3<\/span>; Deu 11:7<\/span>). Since the conquered lands of the two kings were still lying before the sight, the discourse passes from the kings to the kingdoms<\/strong>. Comp. Deu 3:22<\/span> with Deu 1:29-30<\/span>.<\/p>\n

11. Deu 3:23-29<\/span>. As the command, the prediction, the encouragement to Joshua, Deu 3:21<\/span>, are no mere repetition of Deu 1:38<\/span>, but rather its execution, so neither is Deu 3:23<\/span> a mere repetition of Deu 1:37<\/span>. The very brief allusion there is now completed in the most express and hearty way, and this fuller statement connects itself here with the previous mention of Joshua, as inversely the introduction of Joshua there connects itself with the divine judgment upon Moses. But the prayer of Moses pre-supposes the judgment of God. The following verses even have a wider theme than Deu 1:37<\/span>. The divine judgment was for Moses the thorn in the flesh (2 Corinthians 12<\/span>). The prayer of Moses belongs to Deuteronomy first according to its subjective character, and then from its importance for the new generation, and the impression it makes upon them (comp. Exodus 32<\/span>; Numbers 16<\/span>; Num 27:15<\/span> sq.). With Deu 3:24<\/span>, comp. Deu 2:25<\/span>; Deu 2:31<\/span>. He holds before Him the beginning, since he longs to see the completion. Thy greatness<\/strong> and mighty hand<\/strong>; so also thy works<\/strong> and thy might<\/strong>.<\/p>\n

Deu 3:25<\/span>. The goodness of the land, , as the mountainous district of Canaan rises into vision, passes over into the idea of the beautiful. The style reveals the genuine Mosaic directness of perception. We would have brought the terms together, and said: the glorious land, this glorious mountain!Beyond<\/strong>, on that side of Jordan; used here as in Deu 3:20<\/span>, from the subjective stand-point, and in full accordance with the subjective character of this whole paragraph.And Lebanon<\/strong>, of which the Arabic poets say: Winter sits upon its head; spring plays around its shoulders; and summer sleeps at its feet. Comp. upon Deu 1:7<\/span> (Deu 11:11<\/span>)<\/p>\n

Deu 3:26<\/span>. The in connection with and in Deu 3:25<\/span>, seems like a play upon words. (Let me go over, over the Jordan, I prayed to Him, but He came over me.) The hithpael denotes the ebullition, and thus does not, any more than , Deu 1:37<\/span>, set forth the aspect of feeling. While the energy of the will lies in the , it comes out here first in the would not hear me<\/strong>. Indeed this latter is the peculiar and main thing here, behind which, as merely explanatory, the anger is kept back. Hence also it is not so full and expressive as Deu 1:37<\/span>, but is simply for your sakes<\/strong>. He does not hearken to me, and I must hearken to him. (Gen 45:28<\/span>; Num 16:3<\/span>; Deu 1:6<\/span>; Deu 2:3<\/span>) in the sense of 2Co 12:9<\/span>. Let what I have said to thee be sufficient for thee. , in this uttered, and therefore settled matter. The command, Deu 3:27<\/span>, reminds us typically of the ecstasy of Paul into Paradise, 2Co 12:4<\/span>. Comp. also Deu 4:21<\/span>. The top of Pisgah<\/strong>, according to Deu 34:1<\/span>, is Nebo. , seawards, because the Mediterranean was westwards. , where the night gathers and darkens, with paragogic northward. , just as (from =, to shine), the day (), the light side of the day, southwards. with , paragogic, from , to break forth, the breaking forth of the light, eastwards. For the rest, comp. Num 27:12<\/span> sq. Comp. Deu 3:28<\/span> with Deu 1:38<\/span>; Deu 3:21<\/span>; Deu 31:7<\/span>. In Deu 3:29<\/span>, which closes the foregoing historical introduction, and forms the transition to what follows, we hare a more precise observation of the locality of Deuteronomy. In the valley<\/strong> over against Beth-Peor<\/strong>, i. e.<\/em> in the plains of Moab (Deu 4:46<\/span>; Deu 34:6<\/span>). The of the Sept. is a mountain (Deu 4:3<\/span>) nearly northward along the Abarim heights. The city in question was located on this mountain, perhaps about six miles easterly from Libias over against Jericho. Comp. Deu 1:5<\/span>.<\/p>\n

12. Deu 4:1-40<\/span>. The general introduction, Deu 1:1-5<\/span>, was followed by the historically introductory portion. That which now follows shares in this introductory character, but has a prevailing dogmatic nature. Chap. 4, Deu 4:1<\/span>. The law generally according to its contents, , the firmly fixed, designates the statutes, the definition of the law in all its aspects, as moral, ecclesiastical and civil; designates what according to these statutes in all relations is right; thus that by the judge directed and pronounced right. These two general designations in their conjunction here, as they are joined in Lev 19:37<\/span>, include the whole law.To do them, that<\/strong>, etc.<\/em>The object of the law, and hence of instruction in the statutes and judgments, is practice, the yielding of fruit unto life.Live<\/strong>.This is the practical goal, viewed in reference to Canaan, and then to the fathers<\/strong>, who failed to inherit it through their disobedience, although it was promised to the patriarchs. [This general entreaty is pointed by special mention and enforcement of the fundamental principles of the whole covenant (Deu 4:9-40<\/span>), the spiritual nature of the Deity, His exclusive right to their allegiance, His abhorrence of idolatry in every form, His choice of them for His elect people. For a fuller elaboration of these topics, see chaps. 2730. They follow, however, so naturally in the history just narrated, that the Orator could not, so to say, pass from it, even for a time, without pausing to urge them briefly here. Bib. Com. The discourses are closely connected, of one spirit, and from the same author.A. G.] (Deu 2:14<\/span> sq.; comp. Deu 4:38<\/span> sq.) Deu 4:2<\/span>. The dignity and honor of the law (the word which I command you<\/strong>.because Moses spake unto the children of Israel according to all, etc.<\/em>; Deu 1:3<\/span>; Deu 4:5<\/span>) forbid, first of all, any addition, as a false orthodoxy usually precedes Rationalism and Nihilism, and a false pietism, unbelief. Herxheimer: The later allowed enlargements or diminution of the law, however, happened according to the traditional exposition, for the preservation of the Mosaic law, through enclosing and precautionary statutes, or at times necessary abrogations, for the purpose of saving them in their true or higher sense. Other traditional expounders refer the prohibited enlargement or diminution here merely to the number and form of the commands by Moses, as they were put into practice, e. g.<\/em> they should not divide the priestly blessing into four utterances. Comp. Deu 12:32<\/span> (Deu 13:1<\/span>).That ye may keep<\/strong>; parallel with the to do them, Deu 4:1<\/span>, but not the same. Keep<\/strong>, since what I command you are the commandments of Jehovah<\/strong>. It is not merely the keeping, preserving them which is spoken of (Deu 33:9<\/span>), Schultz, but the keeping of them in their integrity and completeness.<\/p>\n

Deu 4:3<\/span>. Demonstratio ad oculos<\/em>, with respect to what was said, especially as to the life-giving fruits of obedience to God. Deu 4:1<\/span>. Your eyes have seen<\/strong> [lit. seeing<\/strong>]. Comp. Deu 3:21<\/span>. The participle retains its present signification, since the breach in Israel, made by the divine destruction, still continued, and the seeing are those standing the test. Deu 4:4<\/span>. At Baal-peor<\/strong>.What Jehovah did there is sufficiently explained through the following: for all the men<\/strong>, etc<\/em>.Comp. Numbers 25<\/span>.Baal<\/strong>.The Phnician male divinity (the sun in its fructifying power). The surname Peor<\/strong>, at which this Moabitic idolatrous service was observed (derived according to the Rabbins from an allusion to the licentious rites connected with this service, or from the wide, open, lustful mouth which the image of this divinity wore), is in this case the explanation of the name of the mountain and city at which this cultus was established (Deu 3:29<\/span>), or the mountain, as is frequently the case, has given its name to the city and the idolatrous cultus. (Exo 23:2<\/span>; Gen 24:5<\/span>; Gen 24:8<\/span>) marks in a striking way the fact that the Israelites going out from their own camp were deserters. (A general biblical expression of the religious service as following; the profession of idolatrous service as a turning away from the ark of Jehovah. God the teacher, man the disciple. The walk, the religious profession.), as in Deu 2:14-15<\/span>.<\/p>\n

Deu 4:4<\/span>. Ye that did cleave<\/strong>. , to fasten, cleave to; used of the closest, most intimate communion (Gen 2:24<\/span>): here in distinction from those who went after Baal, Deu 4:3<\/span> (even the fathers, perhaps the mothers, whom they left, and joined themselves to Jehovah), but in a significant distinction from Num 25:3<\/span>. Jehovah<\/strong>, etc.<\/em>, points to the kernel of all fulfilling of the law, as a living union (Deu 10:20<\/span>) with the Lawgiver Himself, from which springs, as here, its fruit, life, Deu 4:1<\/span>, and life enduring (). Comp. Deu 5:3<\/span><\/p>\n

Deu 4:5<\/span>. A new beginning, with behold<\/strong>, because it points to the experience of Deu 4:1<\/span>. But I have<\/strong>, etc.<\/em>, points at the same time to the earlier law-giving (Lev 19:37<\/span>), which indeed is only clearly explained in Deuteronomy (Deu 1:5<\/span>).Commanded me<\/strong>, etc.<\/em>, Deu 1:3<\/span>. The takes up again the point presented in Deu 4:1<\/span>, but mainly for the sake of the connection, and hence without the mention of life, but simply the possession of Canaan as the goal, for God has another end in view in the law, which appears in Deu 4:6<\/span>. ( , Deu 4:5<\/span>, points back to in Deu 4:3<\/span>.) The prominent thought, hence stands before , leads us back to Deu 4:2<\/span>, to that ye may keep<\/strong>, sq. Israel, when through the possession of Canaan it should have localized itself in the midst of the land, must hold fast the law in its integrity, and therewith its own dignity, in its practice truly, but especially over against other nations with their human laws. Since this practical keeping is the thing of chief importance here, this is the purport of the reason for this<\/strong>, sq. For themselves life, for others the impression of wisdom and understanding. This is the second goal or end of the law. Wisdom<\/strong> and understanding<\/strong>, or insight for the higher and lower life, as in Deu 1:13<\/span>. In the sight of<\/strong>. Schroeder, for the eyes of the nations<\/strong>. A demonstratio ad oculos<\/em>, as in Deu 4:3<\/span>. A complete parallelism. Comp. Deu 2:25<\/span>. The transition from to , like that from to , is worthy of notice. Through the terms people and nation, the heathen declare that Israel as a people is of like birth and privileges with themselves. And in this comparison from the heathen side the form is used in Deu 4:7<\/span>, who hath God<\/strong>. Schroeder: gods, so nigh<\/strong>, sq. The plural, pointing to the polytheism of heathenism, and really comprising all that is named God in the Elohim of Israel, who is Jehovah his God<\/strong>. The origin of the law, the law-giving, to which we pass in Deu 4:9<\/span> sq., presupposes such a nearness of God to Israel, i. e.<\/em>, such a relation of revelation. This relation is a covenant relation, and hence the illustrative clause, which embraces not only the peculiar exigencies, but the general position of Israel to God, sounds like the N. T. Abba cry in Romans 8<\/span>. The parallel clause, Deu 4:9<\/span>, closes what is said concerning the law in general, (righteous as all this law<\/strong>, sq.); for a great people, even in an external sense, should it remain (and the fundamental meaning of is to be firm) requires the rule of righteousness. Israels greatness is now essentially the spiritual, that of the divine covenant in the law. The transition to the law-giving at Horeb is effected by the finally commanded keeping<\/strong> of the law, in this case a self-keeping in a doubled form or expression. As in Deu 4:1<\/span>, so here, it is the life, ( the breathing) which is concerned. What was seen at Horeb was essentially words<\/strong> () Deu 4:10<\/span>; Deu 4:12-13<\/span>. All that was visible at Horeb served to make it unquestionable that these were spoken by God. Thus the seeing these words<\/strong> is the vivid conviction that the law-giving truly proceeded from God Himself; and this conviction thou must hold fast, (lest thou forget<\/strong>) and indeed cherish with love (lest they depart from thy heart<\/strong>) and so transmit it to their descendants (teach them thy sons<\/strong>) Deu 6:7<\/span>; Deu 11:19<\/span>. It is not the nature and state of the heavenly Law-giver which is here spoken of, as Schultz supposes, but after the previous description of the law in general, he now emphasizes the experienced divine origin of the law, and with it the origin and ground of Israel as a people. Deu 4:10<\/span>. As the Redeemer came in the fulness of the time, so the day<\/strong> for the law-giving at Horeb deserves notice. When the Lord said<\/strong>, sq. They stand there by virtue of a divine call. Comp., moreover, Exodus 19<\/span>. The particular individual mountain, Deu 4:11<\/span>, probably Jebel Musa (Kurtz II., p. 256) is distinguished from Horeb, the range as a whole. [The particular mountain is now thought to be Ras. Sufsafeh. The recent surveys of the peninsular all tend to identify this peak as that from which the law was given. For the arguments see Stanley, Sinai and Palestine<\/em>. SmithsDict. Art. Sinai<\/em>.A. G.]. Deu 4:11<\/span>. Exo 19:17<\/span>. A continuing (partic.) fire symbolizes the act. To the midst (heart) of heaven<\/strong>, the heavenly (Exo 20:19<\/span>), the sublimity, with respect to those standing under the mountain<\/strong>, and upon the earth<\/strong> Deu 4:10<\/span>. The fire lifting itself from the black ground of the dark clouds<\/strong>, (Exo 19:18<\/span>) is the expression of revelation, of a knowledge (a light) in the darkness of this fallen world, which knowledge embraces in itself at the same time the consuming (fire) judgment of the self-condemnation unto the salvation, and of the condemnation by God to the destruction, of the sinner. The great energy of this law-giving in its two-sided results. The darkness was there, but Jehovah spake only out of the midst of the fire<\/strong>, Deu 4:12<\/span> (Deu 4:15<\/span>; Deu 5:22<\/span>). The additional remark Ye heard the voice<\/strong>, sq., prepares the way for the following paragraph. How fitly also the words<\/strong> remain as the expression of the Spirit. Comp. on the other hand with regard to Moses himself, Num 12:8<\/span>. It is not a general revelation of God, but that revelation of God made to Israel, and indeed to the whole people, which is here spoken of. This fact renders it clear that there is no theory of revelation given here. Deu 4:13<\/span>. The covenant<\/strong> is designated as his<\/strong>, and as such every idea of reciprocity is removed. In (from to divide, to separate (to choose, to decide, to create, to fix, appoint) we have the pure act of the will of God. Hence the explanation through the Ten, (Commandments) words<\/strong>, Exo 34:28<\/span>, in which also we have the more exact definition of the words<\/strong>, Deu 4:12<\/span>. Such an announcement includes, naturally, the commands<\/strong> on the part of God, and must have, on the other side, the doing<\/strong> of the people as its result. This is the purpose of God, and hence the written, fixed form, on two tables of stone:<\/strong> Deu 10:5<\/span>; Deu 10:19<\/span>; Exodus 34<\/span>. Israel does not contract with Jehovah, but it is the will of God, in this way to provide for his coming into communion with Himself. Deu 4:14<\/span> throws light upon Deu 1:18<\/span>, since the decalogue law-giving was even there presupposed, although there truly, as here, it is the mediation of Moses in the inculcating and expounding of particular statutes and judgments<\/strong>, which comes into view (Exodus 21<\/span> sq.). Even there, but especially here, the deuteronomic procedure of Moses is intimated as one at that time already prepared. At that (in this) time<\/strong>, the same as in Deu 1:18<\/span>. That ye might do them in the land<\/strong>, sq., confirms the translation of Deu 1:18<\/span>, which ye shall do<\/strong> (Schroeder), not should<\/strong> [as in A. V.].<\/p>\n

Deu 4:15<\/span>. Comp. Deu 4:9<\/span>. for your good, etc.<\/em> That which follows now as to the nature of the Most High Law-giver, and the mode of His worship, is simply a Mosaic deduction from what has gone before, through which Israel is made certain beyond any doubt of the divine origin of the law. Comp. Deu 4:12<\/span>; Exo 20:4<\/span>. Deu 4:16<\/span>. from in Piel, and of like signification with the here (Deu 4:25<\/span>; Deu 4:31<\/span>) used Hiphil (as is often the case, e. g.<\/em>, periit<\/em> Piel, and Hiphil perdidit<\/em>) to slay, destroy, corrupt (Exo 32:7<\/span>; Deu 9:12<\/span>) to be supplemented here not by walk, conduct, but by yourselves. Ye should not corrupt, destroy your life (Deu 4:1<\/span>) from (), to hew, especially the idol-image, because the heathen carved them in wood, stone, and the like. (Sharpe calls the art of the sculptor the true pillar of religion among the Egyptians). The multiplying of similar expressions in the following particulars is to prevent any uncertainty, to cut off any possible exception. from , signifies that which distinguishes, form, shape, appearance. Deu 4:12<\/span>; Deu 4:15<\/span>. like is perhaps an overlaid gilded image. Any figure<\/strong>, sq., figures, namely, of any kind which represent the carving of idols, whether a likeness of man or of beast, in order to represent the appearance of God. from to bend together, model, pattern, image. It is the image worship which is spoken of. The specification, Deu 4:16-19<\/span>, passes from Egypt (animal worship) to Canaan (star worship), in an entirely historical way, but without even hinting at a history of idolatry. Heathenism comes into view, not as to its gods, the objects of worship, but after the form of its cultus, which was an image service, and to which Israel could not conform itself with respect to Jehovah. Thus the sun, moon, and stars, Deu 4:19<\/span>, appear not as divinities, but because, as they unfold upon the deep blue heaven all the charm of their lights, beside the representation through men first mentioned, they seem themselves peculiarly enticing, as if an image cultus, established by God Himself. from () to separate signifies to remove, to turn away. The ceremonial homage, farther, the entire service, rendered to the stars as the representations of Jehovah, was thus an apostacy from Jehovah (who had given the stars that they should serve men, not that men should serve them, Deu 18:14<\/span>), and would also conform Israel to all the nations<\/strong> (heathen) under the whole heaven<\/strong>, while through its very leading out of Egypt (Deu 4:20<\/span>) it occupied a peculiar position with respect to Jehovah. (The Egyptians worshipped the stars as sense images of the gods, the sun as Ra, the moon as Joh. or Isis. Sharpe). The meaning of the clause, which the Lord thy God hath divided<\/strong>, sq., cannot be as Schultz and Keil hold, for veneration, i. e.<\/em>, to permit that they should choose the same for their objects of worship; for 1) the question is not here of strange gods, as Deu 29:25<\/span>; Deuteronomy 2<\/span>) if this was the question, still it would not be always true that the sun, moon, and stars, were given to all nations under the whole heaven for their veneration; 3) it is not said in Deu 29:25<\/span>, nor in Rom 1:21<\/span> sq., that God has arranged and distributed the idolatrous heathen service, but in the first only that Israel should not go after strange gods, because Jehovah was their portion, and in the last, that the moral corruption of the heathen is the Divine judgment upon their religious errors and wanderings. The designedly chosen expression brings out into a suggestive contrast the Lord of heaven, which was divided unto all the nations, with the Lord of hosts which was the portion of Israel (Jehovah thy God<\/strong>). Comp. Psa 16:4-6<\/span>. [The great Legislator may be regarded as taking, in the passage before us, a complete and comprehensive survey of the various forms of idolatrous and corrupt worship practiced by the surrounding Oriental nations, and as particularly and successively forbidding them every one. The chosen people of God are not to regard with superstitious reverence one of their own race, male or female; nor to fall into the low nature worship of which they had seen so much in Egypt, and to which they had once since, in the sin of the Golden Calf, shown a bias; nor yet to be beguiled by the more subtle cosmic religionism of some of the Syrian tribes. Bib. Com.A. G.]. Deu 4:20<\/span>. The opposition between Israel and the other nations is here made apparent still more by what Jehovah had done, and His purpose in doing it, in delivering Israel out of Egypt as an iron furnace<\/strong>, i. e.<\/em>, a furnace for the smelting of iron, a striking image of the hardship suffered there, and of its moral import, (Isa 48:10<\/span>). For a people of inheritance<\/strong>. As Jehovah was the inheritance of Israel from the fathers, so Israel of Jehovah, Exo 19:5<\/span>. The possession of Canaan as an inheritance forms the third period. As ye are<\/strong> [Schroeder, as it is<\/strong>] this<\/strong> day (comp. Deu 2:30<\/span>) refers to what Jehovah had done in the purpose designated, according to which the passage into Canaan was viewed as already accomplished. Deu 4:21<\/span>. The grief of Moses appears again on this occasion, and for the third time. Comp. Deu 1:37<\/span>; Deu 3:26<\/span> (and 2Co 12:8<\/span>). Here as in the first passage we have and the same definiteness, namely, here , while there, for your tumult and rebellion. The oath is added here after the analogy of Deu 1:34<\/span>, almost indeed as if Moses would include himself entirely in the divine judgment there uttered. Comp. upon Deu 1:37<\/span>. (Herxheimer: I must warn you against idolatrous service in Canaan, all the more since I cannot enter there. Abarb.: As he was disciplined, so much more must they be. The conclusion of Deu 4:21<\/span>, on the other hand, comprises or sums up the method both of Deu 1:37<\/span> and Deu 3:25<\/span> sq. Comp. Deu 4:22<\/span> with Gen 48:21<\/span>; Gen 1:24<\/span>. Comp. Deu 4:23<\/span> with Deu 4:9<\/span>; Deu 4:13<\/span>; Deu 4:16<\/span> (Deu 2:37<\/span>). Comp. Deu 4:24<\/span> with Deu 4:11<\/span>, and Exo 24:17<\/span>; Deu 9:3<\/span> (Heb 12:29<\/span>). (Deu 5:9<\/span>; Deu 6:15<\/span>) gives the ethical explanation of the previous figure (Exo 20:5<\/span>). The farther exhibition of this way and nature of the Most High Law-giver, appears in two aspects, in Deu 4:25-28<\/span>, and Deu 4:29-31<\/span>. Deu 4:25<\/span> : Here as elsewhere in Deuteronomy, the eye of Moses, undimmed by age, is clearly seen. Israel on the contrary, when it grows old, will also become cold to the zealous love of Jehovah, and so provoke His equally zealous anger. The address changes from thou<\/strong> to ye<\/strong>; regards Israel as this people of Jehovah (Deu 4:20<\/span>) to whom He is his God (Deu 4:24<\/span>), or directs itself to particular individuals among the people, the men concerned here, fathers and children, and grandchildren. In the land<\/strong> which ye shall then possess, and as to which ye shall forget how ye came to possess it. Comp. upon Deu 4:16<\/span> (23). Deu 4:26<\/span>. Begins the conclusion. Comp. Deu 8:19<\/span>; Deu 30:19<\/span>; Deu 32:1<\/span>. Heaven and Earth<\/strong>. Not with reference to Lev 26:19<\/span>, for it is not an avenger, but witnesses<\/strong>, which are here in question; not to angels and men, since the latter especially could scarcely come into view as witnesses, but because the heavens and earth had alike heard the discourse of Moses and were everywhere, and thus were witnesses continually at hand. Knobel: He speaks in the name of the Lord of the world. For the rest comp. Deu 5:1<\/span>; Deu 5:9<\/span>; Deu 5:15<\/span>; Deu 7:4<\/span>; The certainty and the suddenness of the destruction are made prominent. Comp. Deu 4:40<\/span>; Deu 30:18<\/span>; Exo 20:12<\/span>. Deu 4:27<\/span>. It is only as near Jehovah, and as this definitely gathered people, that Israel can remain in the land. With its forsaking of its God, is involved the loss of the promised land, and its dispersion among the nations, and since such dispersion is the dissolution of its distinct nationality, so it explains the extermination and destruction denounced in Deu 4:26<\/span>. The discourse speaks of people and nations, as Assyrians and Chaldeans, but not of any particular dispersion. And ye shall be left few in number<\/strong>. (Gen 34:30<\/span>). Not that they should so far perish through want and suffering, Keil, but in their dispersion reckoned as few over against the numbers of the heathen. (Comp. upon Deu 4:7-8<\/span>), Deu 28:64<\/span>; Jer 42:2<\/span>. The threatening here is different from that in Leviticus 26<\/span>. Piel, indicates both from the significance of the word, and from the connection, not a gentle leading, but a driving and urgent pressure (Exo 14:25<\/span>) Deu 28:36<\/span>; Gen 31:26<\/span>. Deu 4:28<\/span>. Their sin their punishment. The punishment with respect to Jehovah, whom they have forsaken, is that they shall serve gods who, because after the work of mens hands<\/strong> (Psa 115:4<\/span>);for God Himself is formless, and has given His word, but no image of Himselfcan neither exercise the sacred attributes of Jehovah (neither see nor hear<\/strong>) nor the common functions of poor man (nor eat, nor smell<\/strong>, with an allusion to the food and incense worship of the heathen) Psalms 135<\/span>. Deu 4:29<\/span>. If Deu 4:25-28<\/span> declare the method of Jehovah as the jealous God with respect to His anger, the energy of His holiness, so now we have the other side, the energy of His love which does not forsake Israel. The seeking does not intimate any abject begging, Schultz, but rather the working of grace, which cannot leave itself without a witness, and utters its testimony through this necessity of the heart. He who permits himself to be found<\/strong> also works efficiently that they shall seek Him. The seeking is the promise of the finding. Not in vain does Moses intimate to Israel that Jehovah<\/strong> remains thy God<\/strong>. , Deu 4:29<\/span>, and Deu 4:28<\/span>, correspond the one with the other. Thy<\/strong>, namely the God of Israel, so that the people attain again a self-consciousness as a people, and as the people of Jehovah, and can be addressed as thou<\/strong>, sq. Thou shalt find<\/strong>, according to the connection, Jehovah, but placed here designedly, without an object, since Deu 4:31<\/span> declares what they shall find in Jehovah. Necessity teaches the remnant, the holy seed (Isa 6:13<\/span>) the prayer, for the necessity, external and internal sorrow, will come upon him (). As explains the preceding , so with the we come to the latter days<\/strong> [Schroeder, the end of days<\/strong>]. here corresponds to the in the beginning. Deu 31:29<\/span>. In the kingdom of God last times are ever times of need. (See Matthew 24<\/span>; Luke 21<\/span>; 2Ti 3:1<\/span>). The is the counterpart to the (Deu 11:12<\/span>). As now in the beginning of days the Sabbath was the end (Gen 2:1-3<\/span>) so here also by the end of days is meant the Sabbath solemnity, Heb 4:9<\/span>, the Messianic time of completion, Keil. Comp. Hos 3:5<\/span>; Isa 2:2<\/span>; Act 2:17<\/span>; Heb 1:1-2; 1Jn 2:18<\/span>. The expression (Num 24:14<\/span>; Genesis 49<\/span>) has indeed according to the prophetic time-period of the speaker, a more or less Messianic form. The entire fitness of the words to the connection, to the time relations following, without any intimation of the idea of the Messiah or of His kingdom, is characteristically Mosaic. It would not have been so fitting at the time of the prophets. It utters only the idea of Israel. And as the idolatrous service merely was included in Deu 4:28<\/span>, so in Deu 4:30<\/span> simply the returning to Jehovah, and the hearkening to His voice<\/strong> (Deu 4:12<\/span>). Come upon thee, find thee<\/strong>, looking back to the thou findest<\/strong> (Deu 4:29<\/span>); thou the help, the need, the tribulation, thee. The condition and the time for the return of Israel are arranged in parallel clauses, (Deu 4:30<\/span>), i. e.<\/em>, when the distress, the curse of the law, is completed, then also will the time of Israel be completed, then will be the end of days<\/strong>, and as the threatening will be fulfilled, so also the promise, the return to the Lord. Thus there is revealed a future of Israel, when through its returning obedience to the law, (and hearkening to his voice<\/strong>, Deu 4:30<\/span>, Mat 5:17<\/span>; Mat 7:24<\/span> sq.) it makes effective in humanity, the peculiar idea of its nationality, see Deu 4:6<\/span> sq. (comp. upon Deu 2:25<\/span>). Since salvation comes from the Jews, (Joh 4:22<\/span>), the national Israel may be considered a spiritual, which in that respect is the completion of Israel, when through the ingrafted fulness of the Gentiles in the place of the hardened portion, which takes place more and more, all Israel shall so (in this way) be saved, Rom 11:26<\/span>. (Moreover as Deu 4:28<\/span> is fulfilled according to Jeremiah 44<\/span>, so also Deu 4:29<\/span> indeed, according to Jeremiah 24<\/span>, in the better part, the selection, of Israel in the exile. The latter gave the key to the exile, so that under the Maccabean princes, the heathen spirit was generally rejected by the people as anti-national). The foundation for such a future is given in Deu 4:31<\/span>, with a reference to Exo 34:6<\/span>, where an analogous apostacy of Israel had previously occurred. to be tender, graciously inclined, parallel to , Deu 4:24<\/span>, according to the other side, of his being, of the jealousy as love. permit to sink or fall, Deu 31:6<\/span>, Comp. on Deu 4:16<\/span>. He will not, as thou wouldest thyself, (Hos 11:8-9<\/span>). Comp. Deu 4:23<\/span>. The covenant of Jehovah there spoken of is here the covenant with the fathers, as the explanation which he<\/strong>, sq., shows. Lev 26:42<\/span>; Lev 26:45<\/span>; Genesis 17<\/span>, and Gen 26:3-4<\/span>. As the eye has been turned by Deu 4:6<\/span> to the other nations, so should (Deu 4:32<\/span>), the time since their creation, and the space in which their history moves, be inquired of with respect to Israel. Comp. Deu 32:7<\/span>. Deu 4:33<\/span> relates especially to the revelation of God at Horeb. Elohim<\/strong> is not here any more than in Deu 4:32<\/span>, any particular deity, but God in the general, (Deu 4:12<\/span>). It is not the superiority of God over the gods which is spoken of, but of Israel in the wide humanity under the whole heaven. The hearing<\/strong> was already something perhaps unheard of, now also the living after the hearing. Deu 4:34<\/span>. Or hath God assayed<\/strong>, sq., only made the attempt (Schultz, Keil) now even to do with temptations<\/strong> what God did to Pharaoh in order to lead out Israel, Deu 7:18-19<\/span>; Deu 29:1-2<\/span>; Deu 6:22<\/span>. [The temptations are obviously the plagues miraculously sent upon the Egyptians as the following clause shows.A. G.]. To go and take him<\/strong>, sq., the most personal forth-stepping and in-bringing. Nation from the midst of nation<\/strong>. As Deu 4:32<\/span> goes back to the universal humanity, so here the conformity of Israel to the generality of nations. Egypt is intended. By signs and wonders<\/strong> (Haevernick on Ezekiel, p. 160 sq.). Comp. Exo 7:3<\/span>; by war<\/strong>, Exo 14:14<\/span>; Exo 15:3<\/span>; by a mighty hand, and stretched-out arms<\/strong> (Deu 5:15<\/span>), Exo 6:6<\/span> (Deu 14:8<\/span>); by great terrors<\/strong>, Exo 11:6<\/span>; Exo 12:30<\/span> sq.; Deu 14:20<\/span>; Deu 14:24<\/span> sq. The redemption from Egypt even to its completion in the march through the Red Sea is thus specifically described. Comp. Deu 1:30<\/span>. In all this which Jehovah had done for Israel, before their eyes, so that they have seen it, the people have the advantage of an experience (Deu 4:35<\/span>) upon which even an advanced knowledge rests as upon its foundation, that his God, ha-Elohim<\/strong>, i. e.<\/em>, God simply, not merely the highest, but the one exclusive God, is the only one, there is none beside Him<\/strong>. (The fundamental truth of Genesis meets us again in Deuteronomy). But as was said above, Moses does not here prove this position, as over against the idols, but proves the glory of Israel above other nations and men, which it possesses through such a knowledge of revelation, especially through the law-giving at Horeb, to which all that happened in and upon Egypt, was merely of secondary moment; and thus even again, as from the beginning of this first discourse, Deu 1:6<\/span> sq., so now here at its very close, Deu 4:36<\/span>, the revelation at Horeb stands out prominent. (made to see<\/strong>), comp. upon Deu 4:9<\/span>. The revelation of Jehovah to Israel in order to make more apparent the superiority of the people, is here characterized (Deu 4:36<\/span>) by its super-earthly exaltation (out of heaven<\/strong>), with which the rendering of to discipline, i. e.<\/em>, to take under sacred training, by Keil and Knobel [also Sept., Luther,A. G.] will not agree, as indeed it does not with Deu 4:35<\/span>. This idea does not lie in the connection here (comp. Deu 8:5<\/span>). The usual and practical meaning of the word also is to teach, to instruct, figuratively applied (Isa 28:26<\/span>), to the preparation of the field, but absolutely never signifies to admonish, set right, as in Isa 8:11<\/span>, when used with . Comp. on Deu 4:11-12<\/span>. The symbol of the fire so emphasized, also according to the prominent aspect of that love energy of God in the rescuing of the sinner, presented in the foregoing section, leads to Deu 4:37<\/span>, where the love however is portrayed as the electing faithfulness or truth. Thy fathers<\/strong> here as in Deu 4:31<\/span>. The covenant with them has here its root in God. However humbling this may be for Israel, it is necessary here, where such a superiority of Israel upon the earth is made conspicuous. As Israel should not represent God, nor make an image of Him, so it has nothing in itself over which to cherish conceited imaginations (Deu 9:4-5<\/span>). Indeed even the fathers has God simply loved<\/strong>. The choice is rooted thus in the love of God. The () essentially to desire, wish, becomes a choice, so considered with reference to its object. The humiliation encloses in itself the highest encouragement, the greatest blessedness for Israel. What is more blessed than to know that one is the object of the love of God from childhood, and what more encouraging than such love, which is such faithfulness. This faithfulness of the divine love, has its very noticeable characteristic in the singular suffix: his<\/strong> [not their, A. V.] seed after him<\/strong>, which as it discovers a living and thorough acquaintance on the part of the speaker with Genesis, pre-supposes also a familiarity on the part of the hearers with the beginning of Israels history. For only in this faithfulness can Abraham, who is the person referred to, be the friend of God (Gen 18:17<\/span> sq.; James 2:33). At the same time this marks the true personal nature of the divine love. Abraham is the father of all believers (Rom 4:11<\/span>) throughout the Scripture, and hence the father, , of Israel. Isa 51:2<\/span>; Gen 17:4-5<\/span>; Mat 3:9<\/span>. For his seed<\/strong> comp. further Gen 21:12<\/span>; Rom 9:7<\/span>; Psa 105:6<\/span>, and Deu 4:20<\/span>.In his sight<\/strong> [Schroeder: by his face, presence<\/strong>.A. G.], i. e.<\/em> in His own person, in His self-revelation (Exo 13:21<\/span>; Exo 14:19<\/span>; Exo 14:24<\/span>; Exo 33:14-15<\/span>; Isa 63:9<\/span>). Deu 4:37<\/span> stands related to Deu 4:36<\/span>, as Deu 4:34<\/span> to Deu 4:33<\/span>. The is the simple conjunction; but , as , Deu 10:15<\/span>, has the whole emphasis of the connected new motives. The expulsion of the nations, as of the people of Sihon and Og was a pledge to Israel that even wider room would be made for him. Comp. Deu 1:28<\/span>; Deu 2:30<\/span>; Deu 4:20<\/span>. An exhortation or inference parallel to Deu 4:35<\/span> follows now in Deu 4:39<\/span>. The , Deu 4:38<\/span>, stands instead of of Deu 4:35<\/span>, and so here resumes the of that verse. It is not however bare knowledge, but a matter of the heart (worth taking to heart). Comp. upon Deu 4:35<\/span>. In connection with this, Deu 4:40<\/span> returns to Deu 4:1<\/span> sq. Instead of , we have here , because the reference is altogether to God. Comp. besides upon Deu 4:26<\/span>.<\/p>\n

DOCTRINAL AND ETHICAL<\/strong><\/p>\n

1. Chap., Deu 1:6-8<\/span>. The departure from Horeb for the realization of the promise of Jehovah is the world-historical advance of Israel. A step at the same time for humanity, for the anointed in Spirit, is the of the conscience, as of the law (Rom 10:4<\/span>). As this universal human truth has its solemn festive expression in the Sabbath of Israel (quia feeisti nos ad te et inquietum est cor nostrum, donec requiescat in te<\/em>.Augustine), so it finds its historical expression in the possession of the promised land (Heb 3:7<\/span> to Heb 4:10<\/span>). Advancing therein, as equally in the case of their ancestor (Genesis 12<\/span>), the elect people appears as humanity in its God-placed desires, as Moses himself the head of this people is a man of desire (Exo 33:18<\/span>; Exo 33:13<\/span>; Deu 3:25<\/span>). Canaan is the localized promise of God, the pledge that the whole earth shall be full of His glory (Num 14:21<\/span>). In this land, assured to the fathers by an oath (Deu 1:8<\/span>), Israel realizes for the time the grace and truth (Joh 1:17<\/span>), which indeed were not given by Moses, for the law was given through Moses, but which should historically come into existence (become) in the people of this land, and thus they become a blessing for all people. While Hellas seeks the true and the beautiful, and Rome law and dominion, Israels desire reaches after the reality of God and Jerusalem (Psa 42:2-4<\/span>; Psa 137:5<\/span>).<\/p>\n

2. Deu 1:9-18<\/span>. The natural jurisdiction, as it existed in the patriarchal institution, had already fallen into decay in Egypt. It was the policy of the oppressor to destroy the internal organization (Exo 2:11<\/span> sq.). With the exodus, the stream had returned to its old channel. But religious zeal concentrates the entire judicial authority in Moses. Aid must soon be thought of. The arrangement is proposed by the people in order that it may strike its roots among them more easily. The people choose, probably with reference to the advice of Moses, judges, according to the gradation of tribes and families great and small. There was a natural subordination among these judges. The heads of the tribes were the presidents, the heads of the larger or smaller families the co-assessors, with a more or less weighty voice in the decision. Those who were chosen were then confirmed by Moses. We are not to think of a crude decimal division. The arrangement was precisely destined for the residence in Canaan. Hengstenberg. The law of Jehovah is the rule of life for Israel. The princes and judges are called to introduce and put in practice this life-regulation as national. The general instruction which Moses gave to the officers of the community was thus, through the law of Jehovah, intended for the individual, and thus that whole organization of the people began at the advice of Jethro,was established. Baumgarten. Jethros counsel (Exodus 18<\/span>) and the act of Moses, as he here speaks of it, unite to form a beautiful picture of the judge, what he should be, and how he should act. signifies to make ready, to finish; and thus the judge is one who is to deal with strifes, and remove them out of the world. Thus the oath makes an end of all strife (Heb 6:16<\/span>). On the other hand this is the charge and burden (Deu 1:12<\/span>) of the judicial office. The will against the will of man, only the will of God can give a decisive settlement. The first judicial qualification therefore is the fear of God<\/strong> (Luk 18:2<\/span>) which is the beginning of wisdom<\/strong> (Pro 1:7<\/span>; Pro 3:7<\/span>; Pro 9:10<\/span>; Psa 111:10<\/span>). Where there is this internal support there is also fidelity and faith (confidence), and hence the second more outward qualification, men of truth<\/strong>, with which the judge has to do, and at the same time understanding, insight into even the most intricate cases. Lastly, as the most exterior qualification, with the good report<\/strong> among the people, is connected the hating covetousness, unselfishness which recommends itself to every man as an attribute of the judge. With the divine character of the court agrees the position of the judge with respect to his duties between the parties; and thus impartiality, and since they are all brethren before God, a brotherly disposition is requisite. Reconciliation therefore of those whom the strife had separated, was the act which corresponded most nearly to the idea of the Shophet, a judge. But when this could not be secured, then righteousness should determine the judicial act; i.e.<\/em> as the fixed, the right () of God, his law should decide the case. As Israel is before God a nation of brethren, so the Israelite in himself before God, and over against the stranger, is still only a man. (, abbreviated form of ,, an adherent, associate, man as a social being, living in communities.) With the brotherliness connects itself the universal humanity (2Pe 1:7<\/span>). See the following thoughts. When God only is adhered to, and one is established in His law, there the (as , to hold fast with the eye) coincides with , to fear, namely, God, through which the man does not become timid, servile, cowardly, but feels himself lifted up with infinite power, since he knows the divine strength and freedom, as his own. The fear of God has this significance from the Old Testament stand-point in opposition to all nature-religion (Meier).[We have too here all the elements of a true popular government. The authority comes from God; but the people select their rulers freely from among themselves. Once clothed with their office, the rulers become so far the representatives of God, are so to be regarded by the people, and are held responsible by Him for the discharge of their trusts.A. G.]<\/p>\n

3. The humanity of the Mosaic law appears with respect to the stranger. He comes into view, assembling himself with Israel, in his own right, not however as one roving around, but as intimates, as one who sojourns for a shorter or longer time. As such has equal part with the Israelite in the Courts (judge, justice, duty, punishment), Lev 24:22<\/span>. How thoroughly in this law the religious point of view determines and bounds the moral. Not merely because Israel also had been a stranger (Exo 22:21<\/span>), but this other motive, because Canaan belonged to Jehovah, and thus the native dweller is only a guest (Lev 25:23<\/span>), co-operates to the same end. Any exclusiveness towards the stranger enters only when the religious and moral relations out of which such humanity flows would be endangered (Exo 23:32-33<\/span>). How entirely different stands the people of justice, the people of Rome, in this regard! In the twelve tables (hostis<\/em>) enemy is synonymous with stranger, which Cicero calls (de off<\/em>. I. 12) a milder expression. Comp. on the contrary, e.g.<\/em>, Lev 19:34<\/span>.<\/p>\n

4. The movement at Kadesh running through the whole history of the people of God, as Goethe (Works VI., p<\/em>. 159) expresses it: The peculiar and the profoundest theme of the world and human history, to which all others are subordinate, is the conflict of faith and unbelief. All the epochs in which faith rules, under whatever form, are glorious, heart-stirring and fruitful for the present and the future. On the other hand all epochs in which unbelief in any form claims a sorrowful victory, and although it may shine in apparent splendor for a time, vanishes before the after ages, because no one will harass himself with the knowledge of the unfruitful. While the first book of Moses records the triumph of faith, the last four have for their theme the unbelief which does not in a bold way attack and contend with faith, but which also does not show itself in its whole fulness, however, crowds forth from step to step in the way, and often through kindness, but more often still through severe punishments, is never healed, never destroyed, but only silenced for the moment; and hence so continues its subtle course that it threatens to wreck at the beginning a great and noble purpose undertaken upon the most glorious promises of a credible national God, and prevents its ever being completed in its whole fulness.<\/p>\n

5. That the period of the thirty-seven years curse, which lies between Kadesh and Kadesh, is not brought within the compass of the narrative, is not due only to the express theocratic historic style, as Kurtz asserts, but meets us also in the rhetorical recollections in Deuteronomy, and this silence, as over the grave or the dead, is an intentional death-silence. It is altogether proper. One should be silent, at best, over those under the judgment of rejection. There is a moral consideration, as also a liturgical act of the historical writer and speaker. Kurtz rejects the supposed reason: that, in a general way, nothing remarkable occurred during this period, as if this was the rejection of the only reason for that silence. But that which is communicated of law and history, Numbers 15<\/span> sq., does not concern the rejected Israel, but the Israel of the future (e. g.<\/em> Deu 15:2<\/span>; Deu 15:13<\/span>; Deu 15:18<\/span>). In reference to this, there was nothing further memorable to communicate until Numbers 20<\/span>, as in reference to that the long silence prevails. The reticence of Moses over the coffins and sepulchres of Israel, is similar to that in regard to the four hundred years in Egypt, the cradle of the people. What Kurtz says of the thirty-seven years as years of dispersion, and that only the whole Israel, the organic completion of all the essential parts of the people, etc.<\/em>, is the subject of the recorded history, rests upon a still questionable view of the real relations and condition of Israel at this time. On the contrary his fine remark: the advance only, not the standing still, or the retrograde steps into the wilderness, is the subject of the recorded history, hits the case perfectly. The way from Sinai to Kadesh was a progress; only one step further and thenBut during the thirty-seven years the history of Israel did not come even one step nearer its goal. It remained as it was. It is different in the fortieth year with the journeyings from Kadesh to the plains of Moab. Under the unfavorable relations of this time, the nearest way from Kadesh to Canaan was by Mount Seir, around through the plains of Moab, and across the Jordan. Even the geographical return from Kadesh to the Red Sea is an historical progress.<\/p>\n

6. Among the three exceptions which Israel must respect, Edom holds the first place. It has it in consequence of the prominent part which Amalek, the branch people of Edom, had already taken, Num 24:20<\/span>. It shares with them also the hostility with which Amalek was the first people who maliciously fell upon the rear of the wearied Israelites (Deu 25:18<\/span>), and vindictively went to the front before the Canaanites, Num 14:45<\/span>. Israel had avoided the armed hostility with which Edom met him, Num 20:18-21<\/span>. The conflict between Edom and Israel exists historically, as it had displayed itself before in their mutual ancestors, Esau and Jacob. But with this distinction, that now the fear is on the side of Esau (comp. Deu 2:4<\/span> with Gen 32:8<\/span>). This fear introduces at the same time with the command here, the promise, Num 24:18<\/span>. Edom, although the first-born, is an apostacy from the chosen seed, a degeneration to heathenism. Just because it is so closely related to Israel, it removes to the widest distance from the people of God (Mat 10:36<\/span>). His fear of the Divine, in Israel, throws light upon the hatred and character of Edom, usually fearless, and much more feared, by Israel when punished by his God. Thus it gains those stereotype features which it bears in the prophets. Comp. e. g.<\/em>, Eze 35:15<\/span>; Eze 36:6<\/span>. Oba 1:10<\/span> sq. It must be conceded that the relations which Israel sustains to Edom, according to Deuteronomy, in no way correspond to the days of the prophets, but only to the time of Moses. [We can scarcely conceive of a later Jew giving the directions which Moses here gives. They are opposed in their whole spirit to the feeling which filled the minds of the Jewish people, and find expression in the prophets. And the feeling which ultimately gained such strength grew up in the relations and intercourse of these nations, so that there is no period which so well accords with these directions as that of Moses. They would not have been so appropriate to the time of Samuel even.A. G.]. For Moab and Amnion comp. upon Deu 23:4-5<\/span>, and the Doctrinal and Ethical remarks.<\/p>\n

7. Although it is not expressly said that Moab drove out the Emim, which would have agreed well with the description, so that Schultz conjectures they were not a bold people, and that we must think of a gradual extinction by death, still it may be inferred from what is said in regard to Edom. In any case, even without a warlike expulsion of the earlier inhabitants, the possession, as in the case of Edom and Ammon, so also by Moab, appears as the providence and ordering of God. He raises up and removes kings, Dan 2:21<\/span>, and defines their times and the bounds of the people (Act 17:26<\/span>) upon the earth. This was an appropriate instruction for Israel when, by localizing itself in Canaan, it was about to take its place among the nations and lands. It follows from this, that although the removal of a neighbors landmark is a crime (Deu 19:14<\/span>; Deu 27:17<\/span>) so it is not only true that kingdoms and lands are entailed, but also that both inward distractions and external conquests may be the ways of God. The character of the instruments he uses to collect the debt which is due, remains a question of secondary moment. This exalted view of the history of nations should not be denied, even in respect to Italy, especially by believers. [But this view of the hand of God in ordering the limits and condition of nations, does not interfere of course with any efforts on the part of the people to change their condition, provided there is a reasonable ground for them. Such attempts, immediately successful or otherwise, may be among the instruments which God uses.A. G.].<\/p>\n

8. That Moses speaks of Israel according to its idea (Deu 2:25<\/span>; Deu 4:6<\/span> sq., 30) corresponds to his prophetic character and stand-point, belongs to that preparation and introduction to the full prophetic order which was to be effected by him, and preserves, at the same time, the point of union for the New Testament fulfilling of this idea in the kingdom of God. The exclusiveness of Israel is for its universal ends.<\/p>\n

9. The investiture of Israel with Canaan is to be viewed with respect to the chosen people as a gracious gift of God to the fathers, and with respect to the Canaanites as a divine righteous judgment, as Hengstenberg (Beit<\/em>. III., 471 sq.) has shown in opposition to other interpretations. But since now Seir, as well as the land of Moab and Ammon, are held before Israel as expressly given to their present occupants by Jehovah (Deu 2:5<\/span>; Deu 2:9<\/span>; Deu 2:19<\/span>), the destruction of their earlier occupants appears, in part at least, as the act of Jehovah, and hence also as a judgment of God (Deu 2:21-22<\/span>). The region therefore upon which Israel should dwell, not merely as to Sodom and Gomorrah, but throughout, and even in its surroundings is an extended scene of divine judgments and destruction, which must involuntarily warn, most impressively, its occupants as to the deep seriousness of their life. The cheering enjoyment of the mercy and truth of God is not without a recollection of the solemn background of His holiness. Schultz. The successors of Abraham are the executors of the divine sentence of death upon the many-tribed nation. Hence the bann, as in reference to Sihon and Og, the constrained consecration of those to God who stubbornly refused freely to consecrate themselves to Him, in general directed only against persons; but now in order to show that Israel does not enjoy its land and its possession as a mere conquest, reaches in the first conquered city Jericho, to all its possessions. Hengstenberg. As the Israelites were first qualified for such a banning, who themselves had grown up a new generation under the bann, so also the iniquity of the Canaanites was full (Gen 15:16<\/span>). There was open to them the alternative of flight from the land, or of conversion to the faith of Israel. Lange. But that this latter case occurs only with Rahab, shows the complete dehumanizing of the dwellers in Canaan, (Deu 9:4-5<\/span>) as they sanction and observe only its bestial cultus, especially the Moloch worship (Cterum censeo, Carthaginem esse delendam<\/em>).<\/p>\n

10. When Schultz, in distinction from Keil, who refers to 1Ki 10:4<\/span> sq. and the therein ever significant type of proselytism in the self-dissolution of heathen religions, remarks upon the recognition of the Old Testament revelation on the part of the heathen, that the actual facts have been almost an irony, he says nothing more than that Israel has in its actual history, very poorly answered to its idea, according to which Moses speaks of it. It is only when Israels light shines before men, and they see its good works, that men can praise it. (Matthew 5<\/span>). But it is true, further, that the idea of Israel finds its fulfilment only in Christ and Christianity; the subjection of the nations to it, and still more their transition into it, is the realizing of what was said regarding Israel according to its idea, (Deu 4:6<\/span> sq.).<\/p>\n

11. While the spiritual (super-sensible) nature if God in the law-giving is elsewhere described by the statement, the law was spoken by angels, (Heb 2:2<\/span>; Act 7:38<\/span>; Act 7:53<\/span>; Gal 3:19<\/span>), referring back to Deu 33:2<\/span> (Psa 68:17<\/span>; Psa 104:4<\/span>); here however this mediation of the spiritual and super-creaturely divine nature, is not mentioned, but only the word, that spoken, and indeed in opposition to any form whatever. Since he fire on the mountain was clearly alluded to (Deu 4:11<\/span>) so is it, in opposition to Knobel, precisely with respect to the people, as Exo 24:17<\/span>. It is different with the selection Exo 24:11<\/span>, for they saw ( Deu 1:10<\/span>, Deu 1:11<\/span>, although this seeing was an intuitive seeing, beholding, vision) the God of Israel, and this seeing must have distinguished itself from what all the people saw continually by something else than this, that in their eyes the fire token was separate from the cloud, (Hofmann, Schriftbew<\/em>. I.). What is further said, Deu 1:10<\/span>, that there was under his feet, and that the elders of Israel suffered no harm, presupposes an attested revelation of God beyond or above that to the whole people. We must think certainly upon the very same human form which Isaiah 6<\/span> imagines upon the throne, and of which Eze 1:7<\/span>; Eze 1:9<\/span>; Eze 1:13<\/span>, expressly speaks. (Dan 7:9<\/span>; Dan 7:13<\/span>). On the other hand it cannot be said, with V. Gerlach, that Deu 4:12<\/span> must be applicable also to the elders, at least not for their own case, for the revelation to them is different from that to the whole people, as again the revelation of God to Moses is different from that to the elders. Exodus 33<\/span>.; Num 12:8<\/span>; Deu 34:10<\/span>. But Exo 33:11<\/span> points also to the manifest human form, and this form must have been the similitude<\/strong>, form of Jehovah<\/strong> (Num 12:8<\/span>) in which God throughout held intercourse with Moses. The distinction will thus be as to the one experience of the elders, and that the revelation of God to them was as from a distance, not face to face, not from mouth to mouth. The people saw the glory of God through the medium of the fire (comp. Exo 16:7<\/span>; Exo 16:10<\/span>); a nearer approach was not permitted, Exo 19:21<\/span>; Exo 24:2<\/span>. Even the elders must keep at a distance, Exo 24:2<\/span>. Moses remains alone in the presence of God. What Moses therefore, Exo 33:18<\/span>, desires in reference to the divine glory, the whole fulness of His being in the more fitting revelation, must reach beyond that which he had already enjoyed. With reference to this we are to understand Exo 33:20<\/span>, as on the other hand Exo 24:11<\/span> is spoken in reference to the people who were warned away with the penalty of destruction. What would have brought ruin upon the people did not harm the elders, but no mortal may see the face of His glory. Thus the face is in general the person, but with reference to the glory, the exact expression of the whole Divine being revealed absolutely and without any limitation, while the back, Exo 33:23<\/span>, is only the after splendor of that which has passed by (Deu 1:22<\/span>). The human appearing form in these revelations of God to the favored individuals, already to the patriarchs, was the preparatory symbolism to the brightness of the glory and the express image of his person in the incarnation of the Son. (Heb 1:3<\/span>; Joh 1:14<\/span>). With this the Psalmist comforts himself, Psa 17:15<\/span>, and we learn, that even until Christ, the spirituality of the divine being does not in itself exclude relative forms, when He would reveal Himself to man. But this relative form is not commonly for Israel the human form, although it has place in a human way through the Word. The fire and the cloud-darkness were truly conspicuous, but no form as little as the voice, (the sound) of the words which the people perceived. It is not given us of God to know intuitively His being in itself (Beck, Christ Lerhw<\/em>. I., p. 41 sq.) but only in some form or representation, made visible and become inward to us. In His own essential majesty invisible to man (Joh 1:18<\/span>; 1Jn 4:12<\/span>) and as such dwelling in light inaccessible (1Ti 6:16<\/span>) He remains for our conception and expression transcendent and unsearchable, even in His revelation also (Rom 11:33<\/span> sq.; Eph 3:8<\/span>; Isa 40:28<\/span>; Psa 145:3<\/span>; Psa 147:5<\/span>; Job 11:7-9<\/span>), and we know Him in His nature, therefore, only as coming forth from His inaccessible light, He descends to earthly representations, but not in His own , Php 2:6<\/span>. Hence there comes to us, through the Son, the only one initiated into these profoundest intuitions of the Divine nature, by virtue of His most intimate communion with the Father, only such knowledge of the divine nature or essence as He unfolds to us through words and works. Joh 6:46<\/span>; Joh 1:18<\/span>; Mat 11:27<\/span>.<\/p>\n

12. At this point, as in Exo 24:10<\/span> sq., nothing is said as to the form of God (even Isaiah 6<\/span>. is silent upon this topic) but in reference to the fundamental revelation in the giving of the law, it is emphatically repeated to the people, that it was entirely by the word. The word truly in itself, as the fittest spiritual expression of the Spirit (Joh 1:1<\/span>), opposes every image of Jehovah which Israel might make. But now the people have heard the ten commands<\/strong>, and see them remaining upon the two tables; the revelation by God (according to the significance of the number ten) is fixed for Israel as perfect. Thus there is nothing which can go beyond the word heard by the people and seen by them. Israel stands upon the summit, and should be conscious that it is so placed, so that every image which it might form of God appears as a descent to heathenism, as idolatry. Heathenism sprang out of the apostacy from the primitive religion, and through the corruption, and especially the secularization of the consciousness of God. The divine numen<\/em> did not as in Israel become nomen<\/em>, which presupposes knowledge, thus revelation, but that which is and should remain spirit, became nature. Pantheism is unknown at the beginning, but known as the end of the heathen way. In its progress pantheism realizes itself in polytheism, i. e.<\/em>, this or that, many and various representations of the Deity, according to the land, time, history, civilization, explained by the words of priests (mythology) because there was no clear word of God. Thus the images, although at first sense images of the Deity, become at last gods, idols of the heathen way, upon which Israel must not tread, since idolatry was rather its enemy and punishment, (Deu 4:28<\/span>). The stand-point of Deuteronomy is purely principial, which is altogether unfavorable to the later time of the historical criticism.<\/p>\n

13. The covenant of God is no social contract between equals, so that the human factor could annul or abrogate the other, the divine (Rom 3:3<\/span>; Gal 3:17<\/span>; 2Ti 2:13<\/span>). Although there should be no religiousness, religion would still exist. God has revealed Himself, and this sun shines even upon the blind. The covenant of God is the formulating of His revelation in promise and command, so that the demand rests upon the promise, and both rest upon what God has already done. In this way of salvation, which is indeed for humanity, man neither helps nor acts. The covenant is sure and finished as of God, and so also the signs and seals of the covenant require not the help of men. God is one, Gal 3:20<\/span>. The Mediator of the covenant only has to do with men; for since the covenant of God is the way of salvation, it is so for humanity, and it can only be so for mankind, when man gives the promising and commanding God, faith and obedience. But this condition of the realization of the covenant for mankind need not be conceived of as a condition of the realization of the covenant itself.<\/p>\n

14. Since God has concluded a covenant with men (Deu 4:23<\/span>), has thus revealed in the promise and command His essential strength of will in the world, it does not touch in the least His transcendency, disturbs not the inward rest and blessedness of God, when He is said to be angry. Nor is this a mere anthropomorphism, for what appears with respect to anger, after the flesh among men, does not belong to it after the spirit, is not that which is essential and necessary, as human nature, in its primitive divine resemblance, presents it (Mar 3:5<\/span>; Eph 4:26<\/span>). designates the immanent energy of the divine life [love?] in the world. The Hebrew expression, according to its radical elements, refers to division, signifies fundamentally a dissension, since jealousy only corresponds to love, when it is real or true. God, in His efficient strength (Beck, p. 162), out of His own holy will, even in love as a holy one, i. e.<\/em>, as one in the complacent communication of good, preserving the same, and indeed fitting it for a perfect life, determines to work, then holds Himself not only free from the authorship and nurture of all evil, but opposes it rather as a godless nature with the innermost energy of His consuming anger; but, on the other hand, over all and everywhere originates, cherishes and strengthens the good, and that with a faithfulness and truth which no unbelief or falsehood can destroy, agreeably to which His wise and holy determination, together with word and work, through all the developments of time, in a living unity, asserts itself as the most constant life-regulation of love.<\/p>\n

HOMILETICAL AND PRACTICAL<\/strong><\/p>\n

Deu 1:6-8<\/span>. Everything has its time with God: 1) delay and 2) departure. Long enough the watchword 1) of holy Wisdom , 2) of a gracious leading; 3) of a defensive keeping (comp. Luk 22:38<\/span>).The turning points in life: 1) how they should become blessings to us (and the command and promise of God, Deu 1:7<\/span>); 2) why on the other hand, they turn to a curse for us. Because in unbelief and disobedience (ver 8) we fail to improve them.The promise of God opens the widest prospects: 1) the directory in Deu 1:7<\/span>; Deuteronomy 2<\/span>) the use of it (1Ti 4:8<\/span>).The hand of God makes an open land, as 1) in the old, Song of Solomon 2<\/span>) in the new covenant (Mat 25:34<\/span>).The blessing of the fathers builds the home of the children, if the children do not prevent the blessing of the fathers, Deu 1:8<\/span>.<\/p>\n

Deu 1:9-18<\/span>. Moses and Christ as to their power to bear: 1) While Moses alone is unable to bear, Christ bears all things (Heb 1:3<\/span>). 2) Christ has borne what Moses was not able to bear, even our sicknesses (Isa 53:4<\/span>).The indispensable qualities in a judge: 1) wisdom (the fear of God); 2) prudence (by the side of truth, faithfulness); 3) good report.The judgment is of God: 1) a consolation to the righteous Judges 2<\/span>) a terror to all the unrighteous.The judicial model in Deu 1:16<\/span>; Deu 17:1<\/span>) the open ear; 2) the impartial mind; 3) justice for every one; 4) fear of no one.<\/p>\n

Deu 1:19-21<\/span>. The way of the children of God still from mountain to mountain: 1) from Sinai to Golgotha; 2) from Golgotha to the Jerusalem above (Mat 5:14<\/span>; Rev 21:10<\/span>).The bride of the Song comes up out of the wilderness: 1) the war-times of the Church (Son 3:6<\/span> sq.); 2) but also its times of peace and victory, Son 8:5<\/span>How should we look back upon the wilderness: 1) as upon a school-time which has been entirely finished; 2) as upon many and serious occasions for gratitude to God. We must not fear: 1) the high prerogative, 2) nor the sacred duty of the Church.<\/p>\n

Deu 1:22-25<\/span>. The Spies: 1) in their two-fold relation to the wish of the people and to the purpose of God; 2) in their two-fold result: that Canaan is a good land, but Israel a wicked people.Gods promises stand the test, 1) but faith must investigate, and 2) doubt not sit in judgment.Even for the heavenly Canaan the fruits of the Spirit (Gal 5:22<\/span>; Eph 5:9<\/span>) prove the goodness of the land.<\/p>\n

Deu 1:26-33<\/span>. Unbelief 1) in its grounds, a would not; 2) in its nature, no going up; 3) in its utterances, rebellion, disobedience to the command and promise of God, murmurs by themselves, and outspoken ingratitude (Deu 1:26-27<\/span>).The exaggerations of perverse and craven hearts, of an excited and depressed, a haughty and faint-hearted spirit (Deu 1:28<\/span>).Means against fear and terror: 1) the Lord is our leader: 2) the Lord fights for us (Deu 1:29-30<\/span>).How God bears His people: 1) He raises them from the dust; 2) He holds them in His arms; 3) He brings them to His home (Deu 1:31<\/span>).The care of God over His own at evening, during the night, and the day (Deu 1:33<\/span>).<\/p>\n

Deu 1:34-40<\/span>. The wrath of God Isaiah 1<\/span>) certain, 2) just, 3) consuming (Heb 10:27<\/span>).The blessed exceptions in the judgments represented in Caleb and Joshua.The steadfast faith as of Caleb: 1) in the apostacy, 2) to the end. Again 1) as to its reward; 2) as to its work.What is the perfect following of the Lord? When one follows Him in every condition and at all times.A mediator is not a mediator only as Moses proves: 1) in his love which identifies him with the people; 2) in the judgment of God upon him which excludes him from the promised land.Even thou! how solemn it sounds, 1) for the unbelievers (Luk 23:31<\/span>); 2) even for believers (Job 4:18<\/span>)!Like the lightning, the judgments of God, 1) strike the heights, 2) that those in the low-grounds should fear. The nearer to the Lord, the nearer to His judgmenta truth for us even, and for others.It is not Moses, but Joshua, who should introduce Israel into the inheritance of Canaan: 1) observe His name (Jesus); 2) mark His preparation, as a servant, disciple of Moses (Exo 17:9<\/span> sq.; Deu 24:13<\/span> sq.); 3) consider his qualification for the work, strengthen Him, and 4) the promise of God concerning Him. The importance of Joshua 1<\/span>) with Moses, 2) beyond Moses.Gods thoughts are not our thoughts, both in wrath and in love. How the wisdom of the flesh is foolishness with God, 1) in its anxious care; 2) in its final issue.<\/p>\n

Deu 1:41-46<\/span>. The sorrow of the world (2Co 7:10<\/span>) 1) repents indeed, but how? 2) acts indeed, but against what? 3) works death at the end. Three-fold repentance of Cain (Gen 4:13<\/span>), of Israel, of Judas (Mat 27:4<\/span> sq.)The Lord is ever more thoughtful for us than we for others, indeed than for ourselves even.If God is not with us, there Isaiah 1<\/span>) no victory with us; 2) the contest is in vain (Psa 127:1<\/span> sq.); 3) even our own strength is against us (Deu 1:43<\/span>).By the bees we are not to understand their own strength (Deu 1:44<\/span>), not even as armed (Deu 1:41<\/span>), but rather their weakness against the strength of God (Psa 118:12<\/span>).Hormah, the bann place for the first, through the second Israel. There is a return, and even a weeping, before the Lord, to which He grants nothing, to wit, 1) the return from vain attempts in our own strength; 2) our tears from obstinacy and despair.<\/p>\n

Deu 2:1-3<\/span> Kadesh an ending which is at the same time a beginning.The past and present departures in their similarity and in their differences.The way of Israel: 1) no retreat, although back to the Red Sea; 2) no residence, although many days at the mountain (Doct. and Ethical, 5).<\/p>\n

Deu 2:4-23<\/span>. The passage of Israel along the borders of Edom, to these for terror (Deu 2:4<\/span>), to those in love (Deu 2:5-6<\/span>).We should not overcome evil with evil, but with good (Rom 12:17<\/span>; Rom 12:21<\/span> :1Pe 3:9<\/span>).The blessings of God in the march through the wilderness: in the work of the hand, in the way of the feet, in the necessities of life. To the divine blessing (Pro 10:22<\/span>) there Isaiah 1<\/span>) nothing too much, 2) nothing too difficult, 3) nothing too long, 4) nothing too great. (Indeed, the greater the need, so much the quicker the aid.)God is a ruler over the people and all kingdoms (2Ch 20:6<\/span>). The hoariest antiquity shows this; history is ever showing it; in the kingdom of God at last all people and kingdoms will show it. The times as well as the bounds of the people are of the Lord (Doct. 7). What God gives, He only can take away, but often through human agency (Dan 4:24<\/span>; Dan 2:21<\/span>). God preserves His word in judgments as well as promises: the old Israel a glass for the one case, and the new for the other (1Co 10:6<\/span>; Rom 15:4<\/span>). Who is great? God only, and He only confirms it in His doings (Psa 77:14<\/span>; Jer 10:6<\/span>).<\/p>\n

Deu 2:24<\/span> to Deu 3:22<\/span>. Israel against Sihon, a type of the Church Militant. It is given to it to conquer; it is told to fight. The gates of hell shall not prevail against the Church of God; in the great day of the Lord there is terror before it under the whole heaven (Rev.).A true Church in certain circles is ever an object of fear.In the hardened heart much good precedes the inward judgment, and its outward execution; the greeting of peace goes before the rejection (Luk 10:6-7<\/span>).If God is for us (Deu 2:31<\/span>), who can resist us (Deu 2:32<\/span>)? We shall conquer widely (Deu 2:33<\/span>), and the sight shall correspond to the faith (Deu 2:34<\/span> sq).Upon what does the inheritance depend? upon courage, the people, the flesh? (Psa 20:7<\/span>).When ought we to fear? When even the whole world is for us, but not the Lord.As God gave Og and Sihon unto the armed power of Israel, so now He gives his and our enemies into the power of our prayers.(For the celebration of victory.) Victory is of the Lord, but so also the contest (2Sa 22:35<\/span>).A man can himself do nothing, except it is given him from heaven (Joh 3:27<\/span>).The best watcher of a city (Psa 127:1<\/span>), and even the true keeper (Pro 14:26<\/span>) is the Lord.We also have fortifications to destroy, but with the weapons of God, scarcely with any others (2Co 10:4<\/span> sq.).Tyrants, conquerors, the natural man, the world: in their might (Og was the only one remaining), in their glory. (Behold his bed!) Jer 9:22<\/span> sq. The last bed is ever the grave, and it cannot be said of any one, as of the risen one, Mar 16:6<\/span>.The strong fall to the Lord for a spoil, Deu 2:12-13<\/span>, in the members, and still differently in the head, Isa 53:12<\/span>.The heroes of eternity (as Jair): their contests and victories in faith, their testimony of faith (and called them,<\/strong> sq.)Be one; common the victory, common the battle.Brotherly love: in its divine ground (God has given you), in its cheerful march, in its equipments and strength.Let us not forsake our assembling! Heb 10:25<\/span>.Separation leads, 1) to a corrupt enjoyment of the gifts of God; 2) to a carnal self-exaltation (rejoicing in the armament, in the very nails); 3) to an unlovely forsaking and censorious inspection (judging, not going before) our brother; 4) to a self-consuming of strength, to a peculiar exhaustion.God knows well how to guard these left behind, to lead the pilgrim to rest, to bring the exiles home. Faith also has eyes, and indeed looks backwards, forwards, upwards: to the wonderful works, the promises, of God, to God Himself, who takes away all fear, who constantly fights for us.<\/p>\n

Deu 3:23-29<\/span>. Moses, a servant of God, and indeed one approved or faithful, but only at the beginning (Heb 3:5<\/span>; Joh 15:15<\/span>; 1Jn 3:2<\/span>).The desire of Moses compared with that of Paul, 2 Corinthians 12<\/span>; Php 1:23<\/span>.There are fruitless prayers even in the kingdom of God, and precisely in cases like those of Moses and Paul, when we do not ask according to the counsel and will of God (Mat 26:39<\/span>). [But are such prayers fruitless? They are in truth fruitful, never vain. See the results with Moses, Paul, and especially our Saviour.A. G.]. With this also we must take into view the regard to the kingdom of God and the world. What possible falls we might be kept from were it not for others.Still God does not deny His own, without also granting their request. (If He cannot make me happy in the way which I desire, He will still press upon my heart loving consolation in prayer).Humbled (Deu 3:26<\/span>) we may go up (Deu 3:27<\/span>): I know whom Thou wilt gloriously adorn, those whom Thou hast first brought low.I have seen, O Lord, Thy throne from afar, sq.The humble may be exalted, the weak may be strong in the strength of God. (2Co 12:9<\/span>; Php 4:13<\/span>).<\/p>\n

Deu 4:1-40<\/span>. To the law and the testimony! To do and be true is the duty, life, and glory of the people of God.But be doers of the word, and not hearers only (Jam 1:22<\/span>). The doing justifies (does it) (Rom 2:13<\/span>) but neither doing with respect to it, nor flowing from it.The true orthodoxy is this: the righteous, not the followers of Baal, believe, and faith proves itself right, through word and walk. The right service of God is the following Him and communion with Him, the open confession and the hidden converse.The glory of the people of God: 1) Outwardly to appear as the keepers of the treasure of God, and therefore to be highly prized; 2) inwardly the gracious and powerful nearness of God, the joyful access in prayer of individual members to God, and the certain knowledge of the divine will.They are true parents who are not forgetful hearers themselves, and who know how to make intelligent hearers of their children (Deu 4:9-10<\/span>).The day at Horeb, in its threefold import: 1) as the day of the people (Deu 4:10<\/span>): 2) as the day of God in His majesty and exaltation (Deu 4:11-12<\/span>); 3) as the day of the covenant of God, and of the law for the people (Deu 4:13<\/span>).Corruption in religion, 1) has its beginning in this, that God (His being and will) has been changed into nature, the Creator into the creature (Rom 1:18<\/span> sq.); but 2) it passes over, not barely into gross heathenism, but first and directly into the less gross, in which God (counsel and work) is confounded with reason, the redeemer with self-righteousness and self-redemption.Redemption is the choice and leading of the child of God as in the case of Israel (Deu 4:20<\/span>; Isa 43:1<\/span> sq.).The grief of Moses: His thorn in the flesh, a sign for Israel.Self-preservation is secured, 1) through a recollection of the covenant grace of God; 2) in obedience to the word of God. His commands.The Lord is a consuming fire; thus, His nature being love, which works with consuming energy.Holiness the attribute of that nature, is a fire (consuming not merely the dross from His own, but the perverse also. The wrath expressing itself in chastisement, and in punishment).Not only Israel, but the sinner generally, has the witness in the heaven above, and in the earth at his feet, as in Sinai, and much more in Golgotha.Sin is a corruption of the people, and an injury to the land, and sins are punished through sins.The true seeking has the sure promise of finding, and is a concern of the whole man.Times of need are times of blessing, for temptation teaches us to mark the word (Isa 28:19<\/span>), and trial leads to prayer (Isa 26:16<\/span>). The true seeking is the godly sorrow (2Co 7:10<\/span>) promised by God, wrought by God, and leads to God.The promise of the conversion of Israel begins in the exile, fulfilled in Christ, still remains open. (For missions to the Jews.) This is the mercy of God, that He preserves, saves us, and preserves the word.Inquiry into the uses of the world-history: 1) Leads to God as the origin of all; 2) teaches us to recognize the greatness of His thoughts towards men; 3) shows the sacredness and intimacy of His revelation to His people; 4) declares the wonders of His way; 5) is, in fine, a theodicee.The national greatness of Israel, 1) measured by that which is humanly and earthly great; 2) confirmed by the grand revelation of God at Horeb, and through the grand redemption from Egypt.The seeing-eye, to what it extends: It gives the sight, but not the insight (Isa 6:9<\/span> sq.) hence open thou mine eyes, that I, sq., Psa 119:18<\/span>.The living God distinguishes Himself from idols generally, by His wonderful works, but specially by the law and redemption. The most wonderful thing is His being, because God is love, which transcends all nature and all reason (Eph 3:19<\/span>). The fathers were flesh and blood, and what is Abrahams seed, in the light of reason, and in comparison with the other nations? (Deu 4:38<\/span>). The thankful knowledge of the Lord is a concern of the heart, and that only, and is eternal life.<\/p>\n

Chap. 1. Deu 1:6-7<\/span>. Calvin: Lest the people should delay who were already far too slow, he adds in the facility stated, a stimulus, saying that they had barely to move the feet to enjoy the promised rest. (So Jesus had even greater haste than Judas himself, Joh 13:27<\/span>). Schultz: With the readiness of the Lord to fulfil His covenant promises. He joins closely His holiness, which shows itself only upon the occasion of sins, but as punishing unreservedly, comes into so much clearer light. A beautiful title, with which he opens his discourse: the Lord our God<\/strong>. The Lord does not intend, indeed, any immediate transition from bondage to dominion, but an unimpeded advance to the goal. In following Him he gives no special residence. Richter: The Amorites were especially named to intimate that their iniquity was full (Gen 15:16<\/span>) and the time for the occupation (of Canaan) had come. Berl. B.: The law cannot make perfect. But we must not stand still. The true light beckons us onward. Zinzendorf: The possessing of the land at our day is nothing but a bringing of the kingdom of God in this or that region.<\/p>\n

Deu 1:9<\/span>. Starke: No Christian should assume a heavier burden than he is able to bear. Deu 1:11<\/span>. Schultz: Moses is so much more impelled to his wish, as it touches the life of a nation, called to be the bearer of the honor of the Lord. Spake<\/strong> for promise (Num 10:29<\/span>); Israel throughout relegated to the word of God, had no special word for promise; what God spake He began to do in that He spake it. To the believer all that God has spoken is assured. Deu 1:13<\/span>. Calvin: This liberty [election by the peopleA. G.] is very desirable, so that we should not be compelled to obey any one, whoever may be placed over us, but that the choice should be given so that no one should rule us who may not have been approved. The highest integrity and diligence are not enough for the ruler, if skill and sagacity are wanting. Luther: It is dangerous and shameful that one should force himself into power, against the will of the people. Many artifices mislead the wise, if they are not prudent, and will deceive them if they are not experienced and skillful. If a prince cannot have both, it is better that he should be a man of great foresight and wanting in piety, than pious and imprudent. Starke: In the appointment of officers the choice should not proceed upon favor, but upon experience and the fear of God, Act 2:23<\/span> sq.; Deu 6:1<\/span> sq.; 2Ch 19:5<\/span> sq. Deu 1:14<\/span>. Osiander: Subjects should not reject the useful plans of their rulers, nor resist the same in any arbitrary manner, Rom 13:1<\/span>; Tit 3:1<\/span>. Deu 1:16<\/span>. The word of one party is not enough, they should have both. Deu 1:17<\/span>. Luther: This is the highest and most difficult virtue in a prince. To judge the poor and unknown is easy, but to condemn the powerful, the rich, and friends, without regard to blood, honor, fear or favor, according to the clear view of the case, that is a divine virtue. No prince does this, unless made strong and courageous by the Holy Spirit. Calvin: They should not fear any mortal, because the judgment is of God, by which He not only reminds them of the account to be rendered to God, but shows how absurd it is to prostitute the majesty of God in that manner, since they, standing rather in His place, should look as from above upon all men. Were this deeply impressed upon magistrates and pastors, they would not. vacillate, but stand firm against all terrors [Moses, 1) appointed men of good character; 2) gave them a good charge: to be diligent and patient, just and impartial, resolute and courageous; 3) a good reason to enforce the charge, for the judgment is Gods<\/strong>. Matt. Henry.A. G.]. Deu 1:19<\/span>. Schultz: The greater and more fearful the wilderness through which they went, led and borne by the Lord, the more blameable is their unbelief which was active even then. Piscator: The Church of God is a stranger in this world, walks continually in a wilderness in which it meets rough ways, storms and faithless nomads, but in all has one true support and protector. [So the way to the heavenly Canaan is beset with difficulties and dangers, Act 14:23<\/span>. Wordsworth.A. G.]. Deu 1:20<\/span>. Schultz: The high grounds of Canaan correspond to the most high God, who would have His dwelling therein. Deu 1:21<\/span>. Schultz: The demand fear not<\/strong>, sq., our Lord gives in the N. T. to His disciples, Joh 14:27<\/span>.<\/p>\n

Deu 1:23<\/span>. Calvin: If they had all been taken from one tribe their faithfulness might have been suspected; but if each possessed its own witness, all jealousy and suspicion would be removed. Then, too, God chose men of renown, whose testimony would command respect. But there is nothing which the wickedness of men cannot pervert. Deu 1:26<\/span>. Luther: Thus those whom God has trusted in great things are faithless to Him in small things; for thou knowest that faith is not a work of the free will, but only of the grace of God. Schultz: There are, in the history of the kingdom of God, deciding points, when even wickedness rises to its highest distinction, for the perfecting of grace. Israel, similar to the pilgrim in his holiest moments. Deu 1:27<\/span>. Schultz: All the prophets point to this redemptive work. Some refuse the gifts of the Son in the N. T., and become like the old Israel. Deu 1:27-28<\/span>. Luther: Unbelief raves because the word of God is lost. That is the fruit of human prudence in divine things. Unbelief makes the dangers more and greater than they are, but faith counts all for nothing, and the word as the strength of God, Deu 1:29<\/span> sq. [All our disobedience and failures flow from a want of faith in the word of God. Unbelief is disobedience, and the spring from which it issues.A. G.]. J. Gerhard: If we turn our eyes from the promise of the gospel, Satan tries to persuade us that we are unable to stand against such mighty foes. Krummacher: Is it not thus with many in Christendom? No, we can never do that. Glad to have it off their hands, they will not make the least attempt nor even give to the Lord one good word for it, because He might strengthen them, and they will not come to Him.Starke: Our brethren<\/strong>. Through this the spies become partakers in the sins of many. Deu 1:29<\/span>. Cramer: Those who are strong in faith should comfort and help the weak, Gal 6:1<\/span>. Schultz: It is precisely with this demand as with that to Ahaz, Isa 7:10<\/span> sq. The last attempt. It must at all events appear, what was desired. Deu 1:30<\/span>. Schultz: Jehovah your God<\/strong>.Can it be that His relation to them is still not destroyed, even if it were as Gen 6:6<\/span>. Moses can point for the answer to a present experience, Deu 1:33<\/span>. Deu 1:31<\/span>. Schultz: Incomprehensible condescension of God, and still more incomprehensible exaltation of the Church. The true Shepherd. Deu 1:32<\/span>. Luther: Thus they put no faith in Moses, who was prepared with so many words, and so many miraculous signs. But why should we wonder when to-day there is so little faith, and the whole world raves in unbelief? If only two men from the great mass cleave to Moses, he will not intermit his office-work with respect to the word, and preaches in vain to the unbelievers. Deu 1:33<\/span>. Schultz: The divine activity in its energy cannot be represented in any more fitting way than in light and fire, with which the smoke cloud itself appears, Isa 4:5<\/span>. The living energy of men comes appropriately and early to light in the smoking breath. The animating and consuming, the refreshing and wearying potencies in their unity. The caravans in the wilderness raise an artificial smoke-cloud to go before them. Since the Lord sought out the camping places, the inconsistency is the more remarkable, in that they have hitherto trusted to Him for rest, followed Him through the darkest paths; but now when so near the peculiar resting-place they despair.<\/p>\n

Deu 1:34<\/span> sq. Schultz: The judgment upon the old Israel, a prediction of that upon the new, when it should become an old. It tended to check the external, false particularism.Luther: The Jewish people fails when it was upon the very neck of the Amorites. Thus the forbearance of God gives space for repentance to the heathen before they should be destroyed. Rom 3:29<\/span>. Their blindness is their snare, sq. Deu 1:36<\/span>. So also Noah in his evil generation, Gen 6:7<\/span>. Schultz: The old Israel, to a certain extent, entered Canaan with Caleb and Joshua. Caleb not only saw the land, but possessed it. He asked for Hebron (Joshua 14<\/span>), because in his old age he had still living faith in the face of the sons of Anak, who had plunged the others, for the most part, into fear. His more glorious reward. The statement why he was spared removes every suspicion of partiality on the part of God. The problem of humanity, especially of Israel, is to be faithful unto death and in death; solved only in the true Caleb. Deu 1:37<\/span>. Starke Moses confessed his own sin, but, also that it was not intentional with him. Luther: For our instruction and comfort, lest we should despair in our sins, for in this temptation not only many of the people, but even men of excellence, even the greatest prince Moses, with his holy brother Aaron, fell. We should fear the Lord, and despair in ourselves, since we are what we are only by His grace and power. Deu 1:38<\/span>. In the kingdom of God it is first true, le roi ne meurt pas<\/em>. Starke: Joshua here typifies a higher one than Moses[Matt. Henry: Mercy is mixed with wrath, 1) though Moses might not bring them into Canaan, Joshua should; 2) though this generation should not enter, the next should.A. G.]<\/p>\n

Deu 1:39<\/span>. Wurt. Bib.: Although we do not believe God, He remains true and faithful to His promises. Schultz: What you will not believe, that I will bring to pass, that I may make known my strength in the weak, and better aid your helpless ones than yourselves. Through the whole history of His kingdom, He knows how to find himself in the form of a servant, Deu 1:40<\/span>. Schultz: But it is different with you older than with the younger; you to punishment and death, they to preservation and strength. If Israel has not Canaan, then the desert. Either heaven or hell, no intermediate place.<\/p>\n

Deu 1:41<\/span>. Starke: Our nature is so depraved, that it knows no restraints. What God forbids, we do; what He commands, we neglect.Krummacher: They add: as the Lord commanded us<\/strong>. But indeed had He said: The Lord will fight for you. Your plan was partly too late, partly not properly arranged. Psa 44:5<\/span>; Psa 33:16<\/span> sq. Your obedience must now consist in this, that you lay aside your own will. Starke: Plans undertaken against God and His word come to a bad end. [Henry: Thus when the door is shut and the day of grace is over, there will be found those that stand without and knock. Cowardice and presumption are not far apart.A. G.] Luther: The unsearchable judgments of God! His people who presume upon their own strength, He permits to be overcome, as if He were not their God. But the enemy, who rely upon their own strength, He allows to conquer. Know that as there is that which is more to be feared than the manifest signs of the anger of God, so the unbeliever is sometimes successful in his way, Deu 1:45<\/span>. It happens to Israel as to Esau, Heb 12:17<\/span>.<\/p>\n

Chap. 2, Deu 2:3<\/span>. Schultz: The Lord waits again only to a certain extent to call out His it is enough<\/strong>, and to lead the desert-wanderers into Canaan. Deu 2:4<\/span> sq. Luther: In the history of the heathen we see the greatness or smallness of works; but in the history of the Jews it is only the word of God, through whose leading and will all things come to pass. Richter: Before God brought the Israelites to punish His enemies in Canaan, He taught them to forgive their enemies in Edom. Deu 2:7<\/span>. In all the providence of God with respect to other people, and in all his consideration of them, Israel still appears as the one especially blessed, as bodily so spiritually. Psa 147:20<\/span>. As (Deu 1:31<\/span>) all false steps, falls and contingencies are taken up in the divine bearing, so all wants in the divine providence which always helps him (Luk 22:35<\/span>). They end in love and blessing, if they are from the ways of God. Deu 2:15<\/span>. The hand of God finds His enemies. He rules in the midst of His enemies. Deu 2:23<\/span>. Richter: How impressively the true history of the world teaches the righteousness of the Judge of the world. Deu 2:24<\/span>. Krummacher: What may we not do if we believe, and how should not all things be possible to those whom Christ makes strong? The true beginning to take possession is made in the blessed dying hour. The full possession follows at doomsday. [Henry: Observe in the commission given to Israel, 1) though God assured them the land should be their own, yet they must bestir themselves, and contend with Sihon in battle; 2) when they fight, God will fight for them.A. G.] Deu 2:25<\/span>. Schultz: Israel enters into the same relation to the heathen as man generally to the rest of creation, as the representative of communion with God, of the higher life of the Spirit. Deu 2:31<\/span>. Richter: Thus oftentimes gifts come to the children of God beyond their expectation. Schultz: To the divine beginning in love, the beginning on the part of His people in zeal and confidence must correspond (Isa 40:31<\/span>), and thus always when the call is given by God, there must be a cheerful response. His saints are also His mighty jubilant ones, Isa 13:3<\/span>.<\/p>\n

Chap. 3, Deu 3:1<\/span>. Luther: Og must have been a bold king to contend with Israel alone, and not have come to the help of Sihon. At the time of Saul all Israel fled before a single giant; it would have been so here if the faith of the people and the truth of the promise of God had not wrought wonders. Deu 3:2<\/span>. Schultz: If the demands upon Israels faith, made stronger by the first victory, were greater, so the Lord comes to their aid with cheering and impressive encouragement, Deu 1:29<\/span>. Deu 3:14<\/span>. Richter: Moses, surprised, says of Jair, stretching widely to the north, he maintained his name. Thus what would be an obstacle to unbelief or weak faith becomes a source of strength to the believer. Deu 3:18<\/span>. Schultz: Moses laboring against any isolation of the East Jordanic tribes not only in the present war, but for the long future, ventures to hope that the special exertions for their brethren could easily strengthen the community of feeling, and make it permanent. In case of isolation the East Jordan tribes would suffer the most. Tub. Bib.: We should interest ourselves in the brethren in faith, Rom 12:14<\/span>; Gen 14:13<\/span> sq. Cramer: If we have planted our feet firmly in spiritual things, we should help the weak and unconverted. Gal 6:1<\/span>; Php 2:12<\/span>. Luther: They enter the work of God with their strength, but do not presume upon their strength. Blessed are they who thus serve God with their weapons and members. Deu 3:21<\/span>. Schultz: The contest in the service of God may for the first be the more severe, the longer it lasts; but out of the localities in which we have fought for and with God, there rise up loud-speaking witnesses to kindle anew our courage and faith. Deu 3:23<\/span> sq. Richter: Through this open confession of his hearts desire he in part wakens or strengthens a similar desire in Israel, and in part in opposition to Num 20:12<\/span> sanctifies again the name of God. Schultz: Moses truly in the first word betrays his thoughts of his own guilt. Above all he makes the impression that the law introduced by him had reached in his case its most peculiar object, the knowledge of sin. Deu 3:24<\/span>. J. Gerhardt: When one asks a favor from an avaricious person, he is wont to present before him the kindness he would have performed; but when from a generous person, the kindness he has already received. Deu 3:25<\/span>. Schultz: Canaan presents itself to him as a highland by the side of Horeb, where he lived the best days of his life, and in contrast to the desert. Deu 3:26<\/span>. Tub. Bib.: If this is done in the green tree, what shall be done in the dry (1Pe 4:18<\/span>). Wurth. B: If we sin with the godless, we must suffer punishment with them. Deu 3:27<\/span>. Schultz: Viewing Canaan from Pisgah, a true representative of the Old Covenant. Though he must content himself with the distant view, his life has not been an aimless one. However much or little of perfection may pass before the eye of the individual, if it concerns a work of God, there is a progress and completion indeed endless, in which at last the individual shall be included in the finished work of God. [Wordsworth: The law had a far-off vision of the gospel and its heavenly revelations, and yearned for it and them, but could not go in and possess them; but Moses after his death was brought into Canaan to see the glory of Christ (Mat 17:3<\/span>). Not Moses, but Jesus, brings us to our Canaan.A. G.]<\/p>\n

Chap. 4, Deu 4:1<\/span>. Schultz: And now, i.e.<\/em> since He has first loved us, He permits us again to love Him. As Rom 10:17<\/span>, first, etc.<\/em> Starke: Beside the hearing, the reading, the devout contemplation, the careful preservation, the actual fulfilling. [From Gods doing to ours. We should use Gods providences to quicken us in duty.A. G.] Richter: Deu 4:2<\/span> places the limits to men, not to the Spirit of God. Starke: Thus the sacred Scriptures contain perfectly all that is necessary to salvation. Deu 4:6<\/span>. Schultz: There lies throughout at the foundation the truth, that man by himself is deficient in wisdom. Deu 4:7<\/span>. Michaelis: God shows Himself the lawgiver and judge of His people, as He answers their law-questions. Deu 4:8<\/span>. Schultz: No heathen nation was able to establish justly the rights of men between each other, however great it might be. All justice has at last its roots in God. Richter: Paulalso, Romans 3, 9<\/span>, celebrates the advantage of Israel (Deu 4:6-9<\/span>). Ziegl: What are all the political systems of Machiavelli, Helvetius, Haller, etc.<\/em>, against the Republic of Plato, which every one who in this day will be a politician admires above all? And still this last, in comparison with the Israelitish constitutional law, is nothing more than an abstraction in a mythological dream. Deu 4:9<\/span>. Calvin: Thus the tardiness of our flesh must be aroused, and at the same time its weakness fortified, its inconstancy prevented, since nothing is more easy than that the whole zeal should collapse in a sudden forgetfulness, or grow languid by degrees. Deu 4:11<\/span>. Schultz: The appearance upon Sinai, and the sacred night. Both foundations of a covenant of Godbut how different! Deu 4:29<\/span>. The sinner never binds himself to seek God, unless when he conceives Him to be placable. Sincere conversion is that of the whole heart, and the opposite to that which is feigned or hypocritical. Deu 4:30<\/span>. Calvin: Sorrow in its uses and fruits, Heb 12:11<\/span>. We should not be exasperated by the rod of God. [Deu 4:31<\/span>. Wordsworth: He will not forsake thee<\/strong>. There is mercy then in store for the Jews.A. G.] Deu 4:34<\/span>. ziegl: In fact (beyond Christ, where the miracle appears as nature) there is no other point in history, about which such a fulness of miracles are massed, as the exodus of Israel, in what precedes and follows it. Indeed the supernatural in nature, which is a proof of the constant latent existence of a higher order of things, is only introduced through the divine freedom, but on the other hand is closely connected as a sign with the following revelation. Deu 4:37<\/span>. Schultz: True faith must grow, and be one with the feeling of unworthiness; will it be strong, it must have some other ground for the divine love than itself; a fundamental truth which touches the central point of Christendom.[For further homiletical hints see the admirable and practical summing up of this chapter in Henry.A. G.].<\/p>\n

Footnotes:<\/strong><\/p>\n

[1]<\/span>1 Deu 1:5<\/span>. [, to dig, to inscribe upon stone, as Deu 27:8<\/span>. Hence Haevernick and Wordsworth understand here, to write down. But as the idea is, to bring to light, to make clear, our word, explain, seems to meet all the necessities of the case.A. G.]<\/p>\n

[2]<\/span>[Deu 1:13<\/span>. , give, place, set.A. G.]<\/p>\n

[3]<\/span>[Deu 1:23<\/span>. It, the word, was good in mine eyes.A. G.]<\/p>\n

[4]<\/span>[Deu 1:36<\/span>. Margin: lit. fulfilled, to go after Jehovah.A. G.]<\/p>\n

[5]<\/span>[Deu 1:41<\/span>. . Most modern commentators adopt the rendering of Schrder, connecting it with the Arabic word of the same sense. It is merely a conjecture, however, and the context would seem to favor the rendering in our version.A. G.]<\/p>\n

[6]<\/span>[Deu 2:6<\/span>. Lit. dig water, buy permission to dig water. Bib. Comm.A. G.]<\/p>\n

[7]<\/span> Deu 2:9<\/span>. [Margin: use not hostility against them; but the text is better here.A. G.]<\/p>\n

[8]<\/span>[Deu 2:13<\/span>. Omit said I<\/em>. The words are still the words of God to Moses, and connect it with Deu 2:9<\/span>.A. G.]<\/p>\n

[9]<\/span>[Deut 3:34. . The meaning and construction of this word are doubtful; but the weight of authority and the absence of the article are both in favor of connecting it with , and of rendering mortals, men generally. We took all his cities, and laid under ban every city of mortals. What was laid under ban was of course destroyed.A. G.]<\/p>\n

[10]<\/span>[Deu 4:6<\/span>. See Deu 2:36<\/span>.A. G.]<\/p>\n

[11]<\/span>[Deu 4:18<\/span>. Sons of strength.A. G.]<\/p>\n

Fuente: A Commentary on the Holy Scriptures, Critical, Doctrinal, and Homiletical by Lange<\/b><\/i><\/h4>\n

Is there not a good deal of gospel in this opening of Moses’ discourse? Was not this the Mount Sinai? and as such, is it not<\/p>\n<\/p>\n

a figure of the bondage state of sin and Satan, under which<\/p>\n<\/p>\n

GOD’S people continue as long as they are looking to a<\/p>\n<\/p>\n

covenant of works? And is not the land of Canaan, to which<\/p>\n<\/p>\n

GOD calls him to go up and take possession, a figure of that<\/p>\n<\/p>\n

rest which remained for the people of GOD? And is not this<\/p>\n<\/p>\n

really and truly given in the covenant engagements of GOD in<\/p>\n<\/p>\n

CHRIST JESUS? Reader! why should we shrink back when our<\/p>\n<\/p>\n

GOD calls us, as he did Israel, to leave earth for heaven? Have<\/p>\n<\/p>\n

we not dwelt long enough in this mount, which burned with<\/p>\n<\/p>\n

fire, with sin, and sorrow, and evils in abundance? Shall our<\/p>\n<\/p>\n

JESUS call and say, Come up hither, to the land which I have<\/p>\n<\/p>\n

taken possession of in your name, and shall we feel reluctant,<\/p>\n<\/p>\n

and wish to put off the merciful call? Dearest LORD! do thou<\/p>\n<\/p>\n

quicken our drowsy, earthly affections, and raise them to<\/p>\n<\/p>\n

thyself, that we may be looking and longing for the day of thy<\/p>\n<\/p>\n

coming. 2Pe 3:12<\/span> .<\/p>\n

Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n

(See the Deuteronomy Book Comments for Introductory content and Homiletic suggestions).<\/p>\n<\/p>\n

XII<\/p>\n<\/p>\n

FIRST AND SECOND ORATION, PART I<\/p>\n

Deu 1:6-11:32<\/span><\/p>\n

<\/strong><\/p>\n

<\/p>\n

FIRST ORATION<\/p>\n

<\/strong><\/p>\n

The occasion is great and awe inspiring. Death is just ahead of the speaker, about one month off, and yet the old man stands before us in the vigor of youth. He does not die from decay of either mental or physical power but simply because God is going to take him. He has carried these people in his heart eighty years and has borne them in fact for forty marvelous years of eventful history; has suffered unspeakably in their behalf, and now is burdened with the spirit of prophecy which unfolds to his eagle eye their disastrous future for thousands of years, brightened for a time by the coming of the Prophet, like himself but infinitely greater, and the prospect of their final restoration. He starts out with a reference to Horeb where they entered into covenant relations with God, and where he himself sat, with the chiefs of the tribes, of thousands, of hundreds, of tens, to hear all minor causes, appealing to him only in great matters. The qualifications of these judges are set forth in Exo 18:21<\/span> , and “they were able men such as fear God, men of truth, hating covetousness,” and here, as “wise men, well-known chiefs of the tribes, full of understanding.” He rehearses his original charge to these judges: they must fairly hear all cases, must judge righteously, must be impartial, must fear no face of man, must remember that the judgment is Jehovah’s. The object of the reference is to show that they left Sinai thoroughly organized and equipped; left there in numbers more than the stars shown to Abraham and with their leader praying, “The Lord of your fathers make you a thousand times as many more as ye are, and bless you as he hath promised you.”<\/p>\n

They left there at God’s command to go at once to take possession of their long promised country. But alas, on account of their sins they lost thirty-seven days in getting to Kadesh-barnea and then with the imperative command ringing in their ears, the Lord said as before, “Come and take possession”; they again are delayed forty days in order to get a report from spies, and after that report and an awful breach of the covenant they lost thirty-eight years more of weary wandering, then when again assembled at Kadesh-barnea sinned again and caused Moses himself to sin, and so debarred him from the Promised Land. Then, through unbelief in God, through fear of man, through presumption toward God, through fleshly lusts, they had utterly failed to enter in.<\/p>\n

Moreover, they had lied in attributing their attitude of rebellion to parental concern for their children, which God rebuked by showing that he could lead those helpless children into the Promised Land without the loss of one, while the bones of the parents whitened in the wilderness. And now, though at Kadesh-barnea again, when entrance was no more than stepping over a line drawn in the sand, they must turn down toward the Red Sea, and by a long, weary and circuitous march approach the country on the other side; a path must compass Mountain Seir, skirt Edom, Moab, and Ammon and bring them into deadly conflict with Sihon, king of the Amorites, Og, king of Bashan, and all the hosts of Midian. That circuitous march was marked by some great sins and made memorable by some great deliverances. Aaron died at Mountain Hor. Moses is about to die, without passing over into the Promised Land.<\/p>\n

Now, this oration, having thus briefly reviewed the legislation, makes that survey the basis of his exhortation by way of application. Learn from this model, O preachers, how to revive the lost art of exhortation. That used to be the custom for men that were called to exhort who could not preach. They could not preach a sermon but they could sit down and listen to a preacher preach and then move people mightily by exhortation. I have heard men, ignorant as they were in books, give exhortations that would make the stars sparkle.<\/p>\n

Dr. Burleson preached a sermon at Huntsville and at the close of the sermon J. W. D. Creath got up and commenced by slapping his thigh and you could have heard him a hundred yards. He said, “The spirit of God is here, and the devil is fighting hard.” The people were converted by the hundreds and the biggest man was Sam Houston. A Negro boy on the outside was convicted of sin and came to the front, not understanding but feeling the power of God, he knelt at Sam Houston’s feet saying, “Massa Houston, save me.” Sam Houston said to the boy, “Ask the clergy, I am just a poor lost sinner myself.” We bad Deacon Pruitt; he never preached but Judge Baylor never held a meeting but he got Brother Pruitt to help him. He always wanted him to exhort after he preached. Moses determined to exhort these people, and in order to exhort them, he takes up the survery. They keep forgetting the times of his exhortation. The points are stated thus:<\/p>\n

(1) Hearken unto God’s word and do it.<\/p>\n

(2) Do not add to his law nor diminish it. “Heaven and earth,” says our Lord, “must pass away, but my word shall not pass away.”<\/p>\n

(3) Be warned by your own history. History teaches lessons and imposes obligations. Preachers especially should be students of history in order to understand God’s government over nations and the way of his providence.<\/p>\n

(4) In view of its impression on other nations obedience will be your highest wisdom. They will thereby recognize your relations with Jehovah and marvel at your prosperity and fear your power.<\/p>\n

(5) Do not forget. Teach this law diligently to your children.<\/p>\n

(6) Remember that you yourselves and your nation alone heard God’s own awful voice pronounce your Decalogue and that you have his autograph copy preserved as a witness.<\/p>\n

(7) Remember that when you heard his voice you saw no likeness of him and beware that you make no graven image of anything that is in heaven above, nor earth below; do not fall down and worship it. We should all become iconoclasts, breakers of images. “Icon,” the image; “Iconoclast,” the breaker of images.<\/p>\n

(8) Remember that Jehovah is a jealous God and will look upon sin with no degree of allowance, and be sure that he will find out your sins and be sure that he will punish your sins. Don’t you become so sweetly sentimental that you will think it impolite to say the word “hell.” Let us remember the awful words of our Lord, greater than Moses, who said, “Fear him that is able to destroy both soul and body in hell,” who said, “Depart from me, ye cursed, into everlasting fire prepared for the devil and his angels.” So this is the first exhortation of Moses.<\/p>\n<\/p>\n

SECOND ORATION, PART I<\/p>\n

<\/strong><\/p>\n

The scripture of this part is Deu 4:44<\/span> , to the end of the eleventh chapter. Like the first oration, the second has an introduction giving the time, place, and circumstances of delivery. The closing: paragraph of Deu 4<\/span> gives this introduction in verses Deu 4:44-49<\/span> . There is nothing in it calling for additional comment beyond the fact that it marks an interval of undetermined time between the two Orations.<\/p>\n

This part of the oration consists of a rehearsal of the whole Decalogue, stated in an offhand, oratorical form, without attempting the exact verbal quotations, and of an exposition of the first table, that is, the four commandments embodying our relation to God) and then an earnest exhortation by way of application. Note the verbal differences between this offhand rehearsal of the Decalogue by Moses and the Exodus record of it as spoken in the very words of Jehovah himself, and written by him on tablets of stone. From Revised Version, read Exo 20:2-17<\/span> , and then read the corresponding Commandments in the same version from Deu 5:6-21<\/span> . You must consider the Exodus form as the true original, and the Deuteronomy form as a substantial restatement by a public speaker, and note that Deu 5:15<\/span> , is not an attempt to quote the Fourth Commandment as originally given, but merely a passing exhortation, assigning an additional motive for remembering the sabbath day. The reader will also note that Romanists combine the first and the second according to our division, to make their first, and then divide our tenth to make their ninth and tenth. This does not affect the matter, only the numbering of the parts.<\/p>\n

I asked you to read the Decalogue in Exodus and Deuteronomy alternately because enemies of the Bible have made so much of the fact that there is not an exact verbal agreement, and hence they have denied the verbal inspiration of the Scriptures. The reply to it is that the divine original in God’s own handwriting is the Commandments as they were delivered; second, in this case there is an inspired substantial restatement of the original in oratorical form and this restatement is just as much inspired as the original. Remember the sabbath because God rested on that day and it is prophetic, in an indirect way, of the New Testament sabbath. As God rested from creation when he had finished the work and the day commemorated an historical fact, so Jesus, having accomplished the great redemption (so that the Jewish sabbath is nailed to the cross of Christ), rested from his work and there remaineth a sabbath-keeping to the people of God. Jesus entered into this rest, as God did his.<\/p>\n

Here I pause to commend, first, the exposition of the Decalogue in the Catechism of the Presbyterian Confession of Faith. This catechetical exposition has been taught to more children than perhaps any other in the world. Let us always commend the Presbyterians for their fidelity in family instruction, and always confess and lament Baptist delinquency on this line until we repent and do better. Second, it now gratifies me to be able to commend a Baptist exposition of the Decalogue, which, in my judgment, is the best in all literature. Not very long ago, a venerable man, soon to pass away, was helped upon the platform and introduced at the Southern Baptist Convention, and he received the Chautauqua salute. It was George Dana Boardman of missionary fame. He is the author of University Lectures on the Ten Commandments. The lectures were delivered before the students of Pennsylvania University, and the book was issued by the American Baptist Publication Society. Study it carefully and assimilate it into your very life. On the Fourth Commandment, perhaps without immodesty, I may ask you to read the three sermons on the sabbath in my first published volume of sermons.<\/p>\n

My reason for speaking of these books is that Moses himself is now to devote eight chapters to an exposition of the Decalogue in the oration under consideration. You will make special note that Moses emphasizes the fact that the Decalogue was the only part of the covenant actually voiced by Jehovah, and that this divine autograph was then filed away in the ark as an eternal witness. The fact is also emphasized that no other people had even heard God’s voice or possessed his autograph. Thousands of the younger generation now addressed by Moses were present that awful day when Sinai smoked and trembled and was crested with fire, and the loud and ever louder trumpet smote their ears as no other trumpet will smite the ears of men until the great judgment day. They might well recall their terror when from the fires of Sinai this awful penetrating voice solemnly pronounced in thunder tones those Commandments one after another. They themselves could recall how they begged not to hear that voice any more and implored Moses to hear for them as mediator and to repeat to them in human voice any other words of God. I have already sought to impress you that Deuteronomy is an exposition of the law rather than a giving of the law. The orator and expositor not only shows that these Commandments of God are exceedingly broad, but he attempts to show their depths and reveal their heights, yea, to lay bare their very heart and spirit.<\/p>\n

This heart and spirit he finds in the word “love.” “Hear, O Israel, Jehovah our God is one Jehovah, and thou shalt love Jehovah thy God with all thy soul, with all thy might.” He compresses the first four Commandments into “Thou shalt love Jehovah,” as later in this book he compresses the last six into “Love thy neighbour as thyself.” When our Lord answers the question, “Which is the first commandment of the law?” He quotes Deuteronomy in his answer: “This is the first and great commandment, Thou shalt love the Lord thy God with all thy heart, and all thy mind, and all thy strength, and the second is like unto it, Thou shalt love thy neighbour as thyself. On these two commandments hang all the law and the prophets.”<\/p>\n

And as the second is impossible without the first, a New Testament writer may well say, “All the law is fulfilled in this: Thou shalt love thy neighbour as thyself.” And another says, “Love is the fulfilling of the law.” Or as Paul to Timothy declares its widest scope, “Now the end of the commandment is love, out of a pure heart, out of a good conscience, out of faith unfeigned.” In one word then, that grandest thing in the world, LOVE, Moses expounds the Decalogue. On this matter he founds his exhortation thus:<\/p>\n

(1) “Thou shalt teach them diligently unto thy children and shalt talk of them when thou sittest in thy house, and when thou walkest by the way, and when thou liest down, and when thou risest up, and they shall be as frontlets between thine eyes, and thou shalt write them on the posts of thine house, and on thy gates.” What a course of family instruction! What a theme of family conversation! What a safeguard at home, at the gate, at the door, at the hearth, at the bed! As the Jew awoke in the morning, the Law greeted him; as he passed the door, it saluted him; as he passed through the gate, it hailed him; in all his walking beyond the gate it accompanied him. It governed the words of his tongue; it remained between his eyes to regulate sight; it dwelt in his heart to regulate emotion; and remained in his mind to prescribe and proscribe thought, purpose and scheme. Its hand of authority touched the scales and yardstick and restrained within its bounds all his business. His fruit, his grain, his flock, and all other treasures acknowledged its supremacy. It provoked the questions of children by its object lessons and supplied the answers to the questions.<\/p>\n

(2) When prosperity comes with its fulness of blessings) do not forget God, (Deu 6:10-15<\/span> ).<\/p>\n

(3) When adversity and trial overtake you do not tempt God as you tempted him at Massah, saying, “Is God among us?” (Deu 6:16<\/span> ). Just here the psalmist says, “My feet had well nigh slipped, for I was envious of the prosperity of the wicked and said, In vain have I washed my hands in innocency and compassed thine altars, O Lord of Hosts.” How often have we been bitter in heart and counted God our adversary and ourselves the target of his arrows and lightning.<\/p>\n

(4) “Remember that the destruction of the Canaanites is essential to your fidelity to this law. They will corrupt you if you spare them. You shall not pity them, for the measure of their iniquity is full.” You are God’s sheriff executing his will, not yours, mercilessly as a pestilence, a cyclone, an earthquake, or a flood, indiscriminatingly obey his will. Make no covenant with these doomed and incorrigible nations. Do not intermarry with them. Covet none of their possessions devoted to God’s curse. Ah, if only Achan later had remembered this and had not brought defeat upon his people and ruin to himself and house!<\/p>\n

(5) Remember the bearing of this law on Self:<\/p>\n

(a) When walls crumble before you and the sun and moon stand still to complete your victory, beware lest you attribute your victories to your own strength.<\/p>\n

(b) Or to your numbers.<\/p>\n

(c) And especially beware of self-righteousness. All your history avouches you to be a stiff-necked and rebellious people. There was no good in your origin. “A Syrian ready to perish was your father.” At the Red Sea, at the waters of Marah, when you thirsted, when you hungered, in all the wilderness, and at Kadesh-barnea, through the cunning of Balaam even until now you have sinned and kept sinning, and will continue to sin, existing as monuments of grace and mercy. Who are you, to be puffed up with conceit and pride of selfrighteousness?<\/p>\n

(6) Consider how reasonable all of Jehovah’s commandments are: “And now, Israel, what doth Jehovah thy God require of thee but to fear Jehovah thy God, to walk in all his ways and to love him, and to serve Jehovah thy God with all thy soul, with all thy heart, to keep the commandments of Jehovah and his statutes, which I command thee this day for thy good?” (Deu 10:12<\/span> ).<\/p>\n

A later prophet shall re-echo the thought: “He hath showed thee, O man, what is good; and what doth Jehovah require of thee but to do justly and to love kindness, and to walk humbly with thy God.”<\/p>\n

(7) Finally, blessings crown your obedience and curses follow your disobedience. The inexorable alternative is set forth before you. Obey and live; disobey and die. And ye yourselves, over yonder, shall stand on opposing mountains while this law is read in a valley between, and those on Gerizirn shall call out the blessings, and those on Ebal shall pronounce the curses. And you will in one loud Bounding voice say, “Amen, so let it be.”<\/p>\n<\/p>\n

QUESTIONS<\/p>\n

<\/strong><\/p>\n

1. What briefly the occasion of the first oration?<\/p>\n<\/p>\n

2. What the substance, appeal and application of the first oration?<\/p>\n<\/p>\n

3. What lost art here referred to, and what examples of this art cited?<\/p>\n<\/p>\n

4. What the several points of his exhortation?<\/p>\n<\/p>\n

5. Where do you find introduction to the second oration and what the time, place and circumstances of its delivery?<\/p>\n<\/p>\n

6. Of what does Part 2 of the second oration consist?<\/p>\n<\/p>\n

7. What are the verbal differences between the Exodus form and the Deuteronomy form of the Decalogue and how account for them?<\/p>\n<\/p>\n

8. Which is the true, original form?<\/p>\n<\/p>\n

9. What of Moses’ statement here of the Fourth Commandment?<\/p>\n<\/p>\n

10. How do the Romanists number the commandments?<\/p>\n<\/p>\n

11. What charge is sometimes brought against the Bible because of these verbal differences and the reply thereto?<\/p>\n<\/p>\n

12. What books on the Ten Commandments commended?<\/p>\n<\/p>\n

13. What facts in connection with the giving of the Ten Commandments especially emphasized by Moses?<\/p>\n<\/p>\n

14. What was Moses’ summary of the Ten Commandments and what Christ’s use of it?<\/p>\n<\/p>\n

15. Kame the points of his exhortation.<\/p>\n<\/p>\n

16. How was the importance of teaching the law emphasized?<\/p>\n<\/p>\n

17. What exhortation relating to prosperity?<\/p>\n<\/p>\n

18. What one relating to adversity?<\/p>\n<\/p>\n

19. What charge concerning the Canaanites, and why?<\/p>\n<\/p>\n

20. What the bearing of this Law on self?<\/p>\n<\/p>\n

21. How does he show the reasonableness of God’s law?<\/p>\n<\/p>\n

22. What alternative set before them, and what prophecy concerning blessings and curses here given by Moses?<\/p>\n

Fuente: B.H. Carroll’s An Interpretation of the English Bible<\/b><\/i><\/h4>\n

Deu 1:6 The LORD our God spake unto us in Horeb, saying, Ye have dwelt long enough in this mount:<\/p>\n

Ver. 6. Long enough.<\/strong> ] The law is not for men to continue under, but for a time till they be fitted for Christ. Gal 3:16-25 Humbled they must be, and hammered for a season; sense of misery goes before sense of mercy.<\/p>\n

Fuente: John Trapp’s Complete Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n

NASB (UPDATED) TEXT: Deu 1:6-8<\/p>\n

6The LORD our God spoke to us at Horeb, saying, ‘You have stayed long enough at this mountain. 7Turn and set your journey, and go to the hill country of the Amorites, and to all their neighbors in the Arabah, in the hill country and in the lowland and in the Negev and by the seacoast, the land of the Canaanites, and Lebanon, as far as the great river, the river Euphrates. 8See, I have placed the land before you; go in and possess the land which the LORD swore to give to your fathers, to Abraham, to Isaac, and to Jacob, to them and their descendants after them.’<\/p>\n

Deu 1:6 LORD This is the unique name for the God of Israel (i.e., YHWH, BDB 217). See Special Topic: Names for Deity .<\/p>\n

our God The personal PLURAL PRONOUN implies a covenant relationship, initiated and accepted at Sinai. This is the name of deity, Elohim (BDB 43). It is used of God as Creator, Provider, and Sustainer of all creation (e.g., Gen 1:1 to Gen 2:3). See Special Topic: The Names for Deity .<\/p>\n

Horeb See note at Deu 1:2.<\/p>\n

‘You have stayed long enough at this mountain’ God now tells the people it is time for them to do what He initially had commanded them, occupy Canaan (cf. Gen 15:13-21; Numbers 13-14)! They had stayed at Mt. Horeb for about one year (compare Exo 19:1 with Num 10:11).<\/p>\n

Deu 1:7<\/p>\n

NASBTurn and set your journey<\/p>\n

NKJVTurn and take your journey<\/p>\n

NRSVResume your journey<\/p>\n

TEVBreak camp and move on<\/p>\n

NJBMove on, continue your journey<\/p>\n

The first VERB (BDB 815, KB 937, Qal IMPERATIVE) means turn, but is used in several senses:<\/p>\n

1. turn to look at something\/someone, Exo 2:12; Exo 16:10; Num 12:10<\/p>\n

2. turn so as to change direction, Gen 18:22; Gen 24:49; Exo 14:25; Exo 21:33; Deu 1:7; Deu 1:24; Deu 2:3; Deu 9:15; Deu 10:5<\/p>\n

3. turn to other gods, Lev 19:4; Deu 29:18; Deu 30:17; Deu 31:18; Deu 31:20<\/p>\n

4. seek help from, Lev 19:31; Lev 20:6<\/p>\n

5. the approach of<\/p>\n

a. evening, Deu 23:11<\/p>\n

b. morning, Exo 14:27<\/p>\n

The second VERB (BDB 652, KB 704, Qal IMPERATIVE) means pull out, pull up, or set out, which is used often in Numbers for the Israelites moving their camp site. This usage continues in Deuteronomy (e.g., Deu 1:7; Deu 1:19; Deu 1:40; Deu 2:1; Deu 2:24). It originally referred to pulling up the tent stakes.<\/p>\n

and go This is the third parallel Qal IMPERATIVE (BDB 97, KB 112).<\/p>\n

There are five topological divisions of Palestine running north to south mentioned:<\/p>\n

1. in the hill country of the Amorite – This refers to the eastern bank of the Jordan and the kingdoms of Sihon and Og.<\/p>\n

2. in the Arabah – This refers to the Jordan rift valley south of the Dead Sea (BDB 787, cf. Deu 1:1; Deu 1:7; Deu 2:8; Deu 3:17; Deu 4:49; Deu 11:30; Jos 8:14; Jos 11:2; Jos 11:16; Jos 12:3; Jos 18:18)<\/p>\n

3. in the hill country and in the lowlands – This refers to the area west and south of the Dead Sea, later to become the tribal allocation of Ephraim and Judah.<\/p>\n

4. the Negev – This is the arid desert land south of the Dead Sea and to the west (BDB 616)<\/p>\n

5. by the seacoast – This is the coastal plain running from Egypt to Lebanon (i.e., Shephelah, BDB 410)<\/p>\n

All of these taken together refer to the land promised to Abraham in Genesis 15.<\/p>\n

Deu 1:8 Deu 1:8 is a series of commands:<\/p>\n

1. See – BDB 906, KB 1157, Qal IMPERATIVE<\/p>\n

2. Go in – BDB 97, KB 112, Qal IMPERATIVE<\/p>\n

3. Possess – BDB 439, KB 441, Qal IMPERATIVE (see Special Topic at Deu 8:1)<\/p>\n

‘I have placed the land before you’ The Hebrew term for have placed is the same as given (BDB 678, KB 733, Qal PERFECT). God was now giving them the land as He had promised Abraham (Gen 12:1, line 5; Deu 15:12-21; Exo 6:8), but they had to possess it. Notice the conditional aspect of even this foundational covenant (e.g., Deu 4:1; Deu 5:33; Deu 6:18; Deu 8:1; Deu 16:20; Deu 30:16; Deu 30:19).<\/p>\n

the land which the LORD swore to give to your fathers, to Abraham, to Isaac, and to Jacob, see Special Topic: Covenant Promises to the Patriarchs .<\/p>\n

See Deu 4:37; Deu 6:10; Deu 9:5; Deu 10:11; Deu 10:15; Deu 30:20; Gen 12:5-7; Gen 13:14-17; Gen 15:18; Gen 26:3; Exo 32:13; Exo 33:1. This land would include the area from Kadesh-Barnea in the south to Byblos and Zephan, Zedad and Lebo-hamath in the north (possibly even as far east as the head waters of the Euphrates, cf. Gen 15:18). See MacMillan Bible Atlas, p. 47.<\/p>\n

There are several places where the general boundaries of the Promised Land are given (Exo 34:1-12; Deu 1:6-8; Deu 3:12-20; Deu 11:24; Jos 1:3-4). It was only during David’s reign that this whole general area was under Israel’s control.<\/p>\n

Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley<\/b><\/i><\/h4>\n

The LORD our God = Jehovah ‘eloheinu. Two titles of later date do not occur in Deut.: “The LORD of hosts” (Samuel) and “the Holy Ono of Israel” (Isaiah). <\/p>\n

spake. Jehovah spake only here to “us”. His speaking to others, see Deu 2:1. Jehovah “said”, See Deu 2:9. Jehovah “commanded”, See Deu 4:14. Horeb. Twentieth day of second month. Num 10:11-13. <\/p>\n

Fuente: Companion Bible Notes, Appendices and Graphics<\/b><\/i><\/h4>\n

2. From Horeb to Kadesh<\/p>\n

1. The command to go in and to possess the land (Deu 1:6-8)<\/p>\n

2. The appointment of judges reviewed (Deu 1:9-18)<\/p>\n

3. The failure to possess the land (Deu 1:19-33)<\/p>\n

4. The judgment of God (Deu 1:34-46)<\/p>\n

In the beginning of our annotations we must guard once more against the misleading conception, that the book of Deuteronomy is nothing but a rehearsal of previous history. On account of this wrong estimate, the book has not received the close study it deserves and Gods people have missed the blessing, which results from such a study. It is true, Deuteronomy contains much that is retrospective, but it is far from being mere repetition. Spiritual lessons are found here, which are very much needed at the present time.<\/p>\n

God had spoken at Horeb, Ye have dwelt long enough in this mount. This communication is not found in the book of Numbers, though the opening chapters of that book presuppose such a command. Not a word is said here of the cloud and the trumpets, the twofold means by which Jehovah guided and directed His people. We therefore learn, that the Lord also spoke in direct words to them. He had watched their dwelling at Horeb; the purpose He had with them at that mountain was accomplished and now they had been instructed to move. It reveals the loving interest the Lord took in His people and in their movements. And He is still the same, who controls the tarrying and the journeying of His people. Every word in verses 7 and 8 reveals the divine purpose to lead His people at once into the land, which He had sworn unto Abraham, Isaac and Jacob (Gen 22:16). The land was set before them; all they needed was to go forward in faith and possess it. They failed miserably.<\/p>\n

The nation had greatly multiplied and Moses was not able to bear them alone (Exo 18:17-18; Num 11:14). To guard against any misunderstanding of his word: I am not able to bear you myself Moses added the gracious wish the LORD God of your fathers make you a thousand times so many more as ye are and bless you, as He hath promised you! These beautiful words still breathe the warmth of the loving heart of Moses and they are also expressing his faith in the promise of Jehovah. Provision was made for the relief of Moses. There is no discrepancy here with the statements in Exodus and Numbers on this matter. Moses in his address does not give a repetition of the historical-chronological facts, and circumstances, but simply mentions them incidentally as leading up to the main object of his address. It was failure on his part, when he complained of his burden. We learned this in our annotations of Numbers 11. May we think here of the great burden-bearer, our Lord, who never fails His people and who never complains. We can cast our burdens and cares upon Him and shall ever find that He careth for us.<\/p>\n

The sending out of the spies is next mentioned. Here we find the hidden things uncovered and the motives are given, which prompted the people to ask for the spies. They asked for the spies themselves. So we learn that the wish did not come from the Lord, nor from Moses. When Jehovah saw the desire of their hearts and heard their request, He commanded the sending out of the spies. He knew in what it would result. Moses was ignorant of that, therefore, the saying pleased him well. If the people had faith in God they would have been obedient at once and gone up to possess the land. The story of their unbelief and rebellion follows. Fearful was the accusation, which came from their lips. Because the Lord hated us, He hath brought us forth out of the land of Egypt to deliver us into the hands of the Amorites, to destroy us. What ingratitude and blindness! The Lord, who had so graciously delivered them out of Egypt, who had overthrown the hosts of Egypt, who had given them the bread from heaven and water out of the rock, Him they accused of hatred.<\/p>\n

The words of Moses to inspire the murmuring people with new courage (verses 29-31) do not appear in the book of Numbers. Deuteronomy is clearly not a mere rehearsal of what took place. Moses honored the Lord by the words he spoke. He did not share the unbelief of the people. The concluding paragraph of the first chapter shows the judgment, which fell upon that unbelieving generation. The opening words of Moses in this book are of a solemn character. Unbelief and disobedience had brought judgment upon the people. Gods demands here and throughout this book are faith and obedience as the expression of faith. Confidence in Him and obedience, unswerving obedience He asks of us; He can never dispense with these. We find these demands of Jehovah everywhere. Obedience is the way to blessing and the enjoyment of what Jehovah is, while disobedience plunges into darkness and despair. And how significant are the burning exhortations to obedience from the lips of the servant of God, whose failure by being disobedient and self-willed had deprived him from entering into the land!<\/p>\n

Fuente: Gaebelein’s Annotated Bible (Commentary)<\/b><\/i><\/h4>\n

in Horeb: Deu 5:2, Exo 3:1, Exo 17:6 <\/p>\n

Ye have: Exo 19:1, Exo 19:2, Num 10:11-13 <\/p>\n

Reciprocal: Num 9:22 – abode Num 33:16 – they removed Deu 2:3 – long enough<\/p>\n

Fuente: The Treasury of Scripture Knowledge<\/b><\/i><\/h4>\n

Deu 1:6. Ye have dwelt long enough in this mount They had stayed at mount Sinai, or Horeb, almost a year, receiving the law, erecting the tabernacle, numbering the people, ranking them under their standards, &c. And so, being fitted for an orderly march, they were commanded to depart thence, and proceed to the nearest borders of Canaan.<\/p>\n

Fuente: Joseph Bensons Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n

Deu 1:6 to Deu 4:40. Moses first discourse, based on JE in Ex. and Nu. though possessing peculiar features due to a Deuteronomic editor.<\/p>\n

Deu 1:6 to Deu 3:29. Moses Reviews the Journey of the Israelites from Horeb.<\/p>\n

Deu 1:6-8. The words suggest that the Israelites would be able to take possession of the land immediately they entered it; cf. Joshua, which describes such an entrance into Canaan. The more historical view is that given by Judges.<\/p>\n

Deu 1:6. The Lord . . . spake: where? (cf. Exo 33:1).<\/p>\n

Deu 1:7. hill country, etc.: a common name for W. Palestine from its leading physical characteristics; Deu 1:4* (Amorties).all the places, etc.: render, all their bordering peoples (or tribes).Araban: I*. Here it means that part of it which stretched from S. of Sea of Galilee to some fifty miles S. of Dead Sea.lowland: (pp. 31f.), the flat country of the Philistines.South: Heb. Negeb, the technical term for the barren region S. of the Judan mountains (p. 32). The writers use of the word for S. shows that he lived W. of the Jordan.the sea shore: i.e. the maritime plain to the N. of Philistia.the land of the Canaanites: probably an interpolation.Lebanon . . . Euphrates: the ideal boundaries N. and E.; Deu 11:24, cf. Jos 1:4.<\/p>\n

Deu 1:8. This oath is often mentioned by JE (Gen 24:7, etc.) and in Dt. (Deu 3:5; Deu 6:10; Deu 6:18; Deu 6:23, etc.). The contents of the oath are expressly stated in Gen 22:16 f. only (see Gen 26:3 f. (J)<\/p>\n

Fuente: Peake’s Commentary on the Bible<\/b><\/i><\/h4>\n

1:6 The LORD our God spake unto us in {f} Horeb, saying, Ye have dwelt long enough in this mount:<\/p>\n

(f) In the second year and second month, Num 10:11.<\/p>\n

Fuente: Geneva Bible Notes<\/b><\/i><\/h4>\n

1. God’s guidance from Sinai to Kadesh 1:6-46<\/span><\/p>\n

Moses began his recital of Israel’s history at Horeb (Sinai) 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.<\/p>\n

"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." [Note: Peter C. Craigie, The Book of Deuteronomy, p. 94.] <\/span><\/p>\n

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.<\/p>\n

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)<\/b><\/i><\/h4>\n

II. MOSES’ FIRST MAJOR ADDRESS: A REVIEW OF GOD’S FAITHFULNESS 1:6-4:40<\/span><\/p>\n

". . . an explicit literary<\/span> structure to the book is expressed in the sermons or speeches of Moses; a substructure<\/span> is discernible in the covenantal character of the book; and a theological<\/span> 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 (Deu 6:4-5)." [Note: Patrick D. Miller, Deuteronomy, p. 10.] <\/span><\/p>\n

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.<\/p>\n

". . . it is not an overstatement to propose that covenant is the theological center of Deuteronomy. . . .<\/p>\n

". . . 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." [Note: Merrill, "A Theology . . .," p. 62. See also idem, "Deuteronomy," in The Old Testament Explorer, p. 131-32.] <\/span><\/p>\n

"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 Deu 1:6 to Deu 4:49." [Note: Kline, "Deuteronomy," p. 157.] <\/span><\/p>\n

Moses pointed out Israel’s unfaithfulness to emphasize God’s faithfulness.<\/p>\n

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)<\/b><\/i><\/h4>\n

A. God’s past dealings with Israel 1:6-3:29<\/span><\/p>\n

Moses began this first "sermon" by reviewing God’s faithfulness to Israel. God had been faithful in bringing the nation from Sinai to her present location, and by giving her victory over her Transjordanian enemies. He also reminded the people of the future blessings that she could anticipate.<\/p>\n

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)<\/b><\/i><\/h4>\n

Moses called Mt. Sinai "Horeb" almost exclusively in this book, ". . . in keeping with the rhetorical style of the book." [Note: C. F. Keil and Franz Delitzsch, Biblical Commentary on the Old Testament: Pentateuch, 3:284.] <\/span> The events in this section of verses took place before Israel left Horeb. The references to "the river Euphrates" (Deu 1:7) and "the stars of heaven for multitude" (Deu 1:10) hark back to God’s promises to Abraham.<\/p>\n

"Virtually all of Palestine and Syria are included in these terms [in Deu 1:7], an area larger than Israel ever possessed in fact, even during the reigns of David and Solomon." [Note: Craigie, p. 95.] <\/span><\/p>\n

"The Lord’s gift of Canaan to Israel (Deu 1:8) 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<\/span> them, but chosen for<\/span> them’ (p. 303)." [Note: Kalland, p. 22. The quotation is from Dennis Baly, The Geography of the Bible.] <\/span><\/p>\n

God had already multiplied the Israelites, and He was ready to give them the land. However the "strife" (Deu 1:12) of the people would prove to be their undoing. God appointed judges (Deu 1:16) 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 (Deu 1:17).<\/p>\n

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"

The LORD our God spoke unto us in Horeb, saying, Ye have dwelt long enough in this mount: 6 8. The Command to start from oreb for the Land Jehovah spake: In oreb ye have dwelt enough (6); break up and march to the Mt of the Amorites and the parts adjacent as far as … Continue reading “Exegetical and Hermeneutical Commentary of Deuteronomy 1:6”<\/span><\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"","ping_status":"","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"class_list":["post-4907","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/4907","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/comments?post=4907"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/4907\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=4907"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=4907"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=4907"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}