DEUTERONOMY 1 COMMENTARYWritten and edited by Glenn Pease

PREFACE

This verse by verse commentary quotes the great old commentaries as well as some

contemporary authors. All of this information is available to anyone, but I have brought it

together in one place to save the Bible student time in research. If anyone I quote does not want

their wisdom shared in this way, they can let me know and I will remove it. My e-mail is

glenn_P86@yahoo.com

INTRODUCTION

1. W. G. JORDAN, “For those who desire to understand fully the growth of Hebrew religion and

the origin of Judaism, the Book of Deuteronomy is of the very greatest interest and importance.

The three most powerful and aggressive religions of the world, Islam, Judaism, and Christianity,

are closely related to the Old Testament; and in the Sacred Canon there is no book of larger

historical importance and deeper spiritual significance than this. The name is due to a mistaken

translation of a particular text, and yet it turns out, as we shall see to be wonderfully appropriate.

In the Greek version of 17:18 the phrase "a copy of this law" is rendered "this deuteronomion'

which means this second law, hence the name Deuteronomy, just as we use "Deutero-Isaiah," for

a second writer of the Isaiah school, or a second part of the book of Isaiah. The Jews sometimes

used this name, though it was their usual custom to take the first words of a book as its title ; in

this case, these words or simply words. Modern versions give it the heading : The Fifth Book of

Moses.”

2.Moody Bible Institute, “As Deuteronomy opens, the Israelites had reached the end of forty

years of wandering and were poised to enter the Promised Land. Before they did, though, Moses

had some final exhortations. So while the literary form of Deuteronomy resembles a suzerain-

vassal treaty, the book is also built around a series of sermons: “These are the words Moses spoke

to all Israel” (v. 1). We’ll signal these addresses as we go along. Deuteronomy is the key to the

theology of the Pentateuch and indeed to all of Scripture--the book is quoted or alluded to nearly

one hundred times in the New Testament. Its main purpose was to renew the covenant between

God and Israel and to highlight major themes of His Law. These exhortations would refresh the

Israelites’ commitment to the Lord and prepare them spiritually for the conquest.

The book’s themes include God’s election, obedience, love, worship, and faith. The main content

flows from Israel’s identity as the people of God. Because He had chosen them, there were certain

standards for their behavior and worship. By obeying, they would remain in a right relationship

with Him, receive His blessing, and bring glory to His name.”

3. Dr. Joe Temple, “We wonder why the book of Deuteronomy has the name that it has. They took

two Greek words and made one word out of it and gave us the name that we have. They took the

word deuteros, which means ``second." Then they took the word nomos, which means ``a law,"

and made the one word out of it that we call Deuteronomy. The word Deuteronomy simply means

``the second law."You will find the reason for that as we go along in our study of the book of

Deuteronomy because the book of Deuteronomy repeats the law of God. It gives the law---the Ten

Commandments---and all of the ceremonial law that we see in Exodus and Leviticus. It gives it

the second time, so when they realized that was true, they said, ``Let's call it the second law. That

is as good a name, I suppose, as we could have. However, in the Hebrew Bible, it wasn't called the

second law; it was called a name that was based upon the very first words of the first verse. It was

called Elleh haddevarim, and the reason that it was called that is those are the two Hebrew words

that translate, ``These be the words. Elleh haddevarim." That is the name of this book in the

Hebrew Bible. It is a good name because we are going to discover before we are through that this

entire book is a series of discourses, of speeches, which were delivered by Moses.

Let me remind you that with the exception of the first eleven chapters of the book of Genesis, the

entire Pentateuch is given over to a discussion of the history of the nation of Israel. In the book of

Genesis, beginning with chapter 12, the nation of Israel was chosen. In the book of Exodus, she

was redeemed. In the book of Leviticus, she was taught to worship. In the book of Numbers, she

was tested and in the book of Deuteronomy, as we are going to see, she was taught to obey.If you

want one word that will give you the theme of the book of Deuteronomy, you can use the word

obedience.”

The Command to Leave Horeb

1 These are the words Moses spoke to all Israel in thewilderness east of the Jordan—that is, in the Arabah—

opposite Suph, between Paran and Tophel, Laban,

Hazeroth and Dizahab.

1. Gill, "These verses are prefixed as a connecting link between the contents of the preceding

books and that of Deuteronomy now to follow. The sense of the passage might be given thus:

“The discourses of Moses to the people up to the eleventh month of the fortieth year” (compare

Deu_1:3) “have now been recorded.” The proper names which follow seem to belong to places

where “words” of remarkable importance were spoken. They are by the Jewish commentators

referred to the spots which witnessed the more special sins of the people, and the mention of them

here is construed as a pregnant rebuke. The Book of Deuteronomy is known among the Jews as

“the book of reproofs.”On this side of Jordan - Rather, “beyond Jordan” (as in Deu_3:20,

Deu_3:25). The phrase was a standing designation for the district east of Jordan, and at times,

when Greek became commonly spoken in the country, was exactly represented by the proper

name Peraea.

In the wilderness, in the plain - The former term denotes the Desert of Arabia generally; the

latter was the sterile tract (‘Arabah,’ Num_21:4 note) which stretches along the lower Jordan to

the Dead Sea, and is continued thence to the Gulf of Akaba.Over against the Red Sea - Render it:

“over against Suph.” “Sea” is not in the original text. “Suph” is either the pass Es Sufah near

Ain-el-Weibeh (Num_13:26 note), or the name of the alluvial district (the Num_21:14 note).

Tophel is identified with Tufileh, the Tafyle of Burckhardt, still a considerable place - some little

distance southeast of the Dead Sea. Paran is probably “Mount Paran” Deu_33:2; or a city of the

same name near the mountain. Compare Gen_14:6.Laban is generally identified with Libnah

Num_33:20, and Hazeroth with Ain Hadherah (Num_11:34 note); but the position of Dizahab is

uncertain.

2. Henry, "We have here, I. The date of this sermon which Moses preached to the people of Israel.

A great auditory, no question, he had, as many as could crowd within hearing, and particularly

all the elders and officers, the representatives of the people; and, probably, it was on the sabbath

day that he delivered this to them. 1. The place were they were now encamped was in the plain, in

the land of Moab (Deu_1:1, Deu_1:5), where they were just ready to enter Canaan, and engage in

a war with the Canaanites. Yet he discourses not to them concerning military affairs, the arts and

stratagems of war, but concerning their duty to God; for, if they kept themselves in his fear and

favour, he would secure to them the conquest of the land: their religion would be their best policy.

2. The time was near the end of the fortieth year since they came out of Egypt. So long God had

borne their manners, and they had borne their own iniquity (Num_14:34), and now that a new

and more pleasant scene was to be introduced, as a token for good, Moses repeats the law to

them. Thus, after God's controversy with them on account of the golden calf, the first and surest

sign of God's being reconciled to them was the renewing of the tables. There is no better evidence

and earnest of God's favour than his putting his law in our hearts, Psa_147:19, Psa_147:20."

3. Clarke, "These be the words which Moses spake - The five first verses of this chapter contain

the introduction to the rest of the book: they do not appear to be the work of Moses, but were

added probably either by Joshua or Ezra.On this side Jordan - בעבר beeber, at the passage of

Jordan, i. e., near or opposite to the place where the Israelites passed over after the death of

Moses. Though עבר eber is used to signify both on this side and on the other side, and the

connection in which it stands can only determine the meaning; yet here it signifies neither, but

simply the place or ford where the Israelites passed over Jordan.

In the plain - That is, of Moab; over against the Red Sea - not the Red Sea, for they were now

farther from it than they had been: the word sea is not in the text, and the word סוף suph, which

we render red, does not signify the Red Sea, unless joined with ים yam, sea; here it must

necessarily signify a place in or adjoining to the plains of Moab. Ptolemy mentions a people

named Sophonites, that dwelt in Arabia Petraea, and it is probable that they took their name

from this place; but see the note from Lightfoot, Numbers 20 (note), at the end.

Paran - This could not have been the Paran which was contiguous to the Red Sea, and not far

from Mount Horeb; for the place here mentioned lay on the very borders of the promised land, at

a vast distance from the former. Dizahab - The word should be separated, as it is in the Hebrew,

Di Zahab. As Zahab signifies gold, the Septuagint have translated it τα χρυσια, the gold די זהב

mines; and the Vulgate ubi aurum est plurimum, where there is much gold. It is more likely

to be the name of a place.

4. Barnes, "These verses are prefixed as a connecting link between the contents of the preceding

books and that of Deuteronomy now to follow. The sense of the passage might be given thus:

“The discourses of Moses to the people up to the eleventh month of the fortieth year” (compare

Deu_1:3) “have now been recorded.” The proper names which follow seem to belong to places

where “words” of remarkable importance were spoken. They are by the Jewish commentators

referred to the spots which witnessed the more special sins of the people, and the mention of them

here is construed as a pregnant rebuke. The Book of Deuteronomy is known among the Jews as

“the book of reproofs.”On this side of Jordan - Rather, “beyond Jordan” (as in Deu_3:20,

Deu_3:25). The phrase was a standing designation for the district east of Jordan, and at times,

when Greek became commonly spoken in the country, was exactly represented by the proper

name Peraea.

In the wilderness, in the plain - The former term denotes the Desert of Arabia generally; the

latter was the sterile tract (‘Arabah,’ Num_21:4 note) which stretches along the lower Jordan to

the Dead Sea, and is continued thence to the Gulf of Akaba.Over against the Red Sea - Render it:

“over against Suph.” “Sea” is not in the original text. “Suph” is either the pass Es Sufah near

Ain-el-Weibeh (Num_13:26 note), or the name of the alluvial district (the Num_21:14 note).

Tophel is identified with Tufileh, the Tafyle of Burckhardt, still a considerable place - some little

distance southeast of the Dead Sea. Paran is probably “Mount Paran” Deu_33:2; or a city of the

same name near the mountain. Compare Gen_14:6.Laban is generally identified with Libnah

Num_33:20, and Hazeroth with Ain Hadherah (Num_11:34 note); but the position

of Dizahab is uncertain.

5. Jamison, "Deu_1:1-46. Moses’ speech at the end of the fortieth year. These be the words which

Moses spake unto all Israel — The mental condition of the people generally in that infantine age

of the Church, and the greater number of them being of young or tender years, rendered it

expedient to repeat the laws and counsels which God had given. Accordingly, to furnish a

recapitulation of the leading branches of their faith and duty was among the last public services

which Moses rendered to Israel. The scene of their delivery was on the plains of Moab where the

encampment was pitched on this side Jordan — or, as the Hebrew word may be rendered “on the

bank of the Jordan.”in the wilderness, in the plain — the Arabah, a desert plain, or steppe,

extended the whole way from the Red Sea north to the Sea of Tiberias. While the high tablelands

of Moab were “cultivated fields,” the Jordan valley, at the foot of the mountains where Israel was

encamped, was a part of the great desert plain, little more inviting than the desert of Arabia. The

locale is indicated by the names of the most prominent places around it. Some of these places are

unknown to us. The Hebrew word, Suph, “red” (for “sea,” which our translators have inserted, is

not in the original, and Moses was now farther from the Red Sea than ever), probably meant a

place noted for its reeds (Num_21:14). Tophel — identified as Tafyle or Tafeilah, lying between

Bozrah and Kerak.Hazeroth — is a different place from that at which the Israelites encamped

after leaving “the desert of Sinai.”

6. K&D, "Deu_1:1-4 contain the heading to the whole book; and to this the introduction to the

first address is appended in Deu_1:5. By the expression, “These be the words,” etc., Deuteronomy

is attached to the previous books; the word “these,” which refers to the addresses that follow,

connects what follows with what goes before, just as in Gen_2:4; Gen_6:9, etc. The geographical

data in Deu_1:1 present no little difficulty; for whilst the general statement as to the place where

Moses delivered the addresses in this book, viz., beyond Jordan, is particularized in the

introduction to the second address Deu_4:46), as “in the valley over against Beth-Peor,” here it is

described as “in the wilderness, in the Arabah,” etc.

This contrast between the verse before us and Deu_4:45-46, and still more the introduction of the

very general and loose expression, “in the desert,” which is so little adapted for a geographical

definition of the locality, that it has to be defined itself by the additional words “in the Arabah,”

suggest the conclusion that the particular names introduced are not intended to furnish as exact a

geographical account as possible of the spot where Moses explained the law to all Israel, but to

call up to view the scene of the addresses which follow, and point out the situation of all Israel at

that time. Israel was “in the desert,” not yet in Canaan the promised inheritance, and in fact “in

the Arabah.” This is the name given to the deep low-lying plain on both sides of the Jordan,

which runs from the Lake of Gennesaret to the Dead Sea, and stretches southwards from the

Dead Sea to Aila, at the northern extremity of the Red Sea, as we may see very clearly from

Deu_2:8, where the way which the Israelites took past Edom to Aila is called the “way of the

Arabah,” and also from the fact that the Dead Sea is called “the sea of the Arabah” in Deu_3:17

and Deu_4:49. At present the name Arabah is simply attached to the southern half of this valley,

between the Dead Sea and the Red Sea; whilst the northern part, between the Dead Sea and the

Sea of Galilee, is called el Ghor; though Abulfeda, Ibn Haukal, and other Arabic geographers,

extend the name Ghor from the Lake of Gennesaret to Aila (cf. Ges. thes. p. 1166; Hengstenberg,

Balaam, p. 520; Robinson, Pal. ii. p. 596). - סוף מול, “over against Suph” (מול for מול, Deu_2:19;

Deu_3:29, etc., for the sake of euphony, to avoid the close connection of the two 8-sounds). Suph

is probably a contraction of ים־סוף, “the Red Sea” (see at Exo_10:19). This name is given not only

to the Gulf of Suez (Exo_13:18; Exo_15:4, Exo_15:22, etc.), but to that of Akabah also

(Num_14:25; Num_21:4, etc.).

There is no other Suph that would be at all suitable here. The lxx have rendered it πλήσιον τῆςἐρυθρᾶς θαλάσσης; and Onkelos and others adopt the same rendering. This description cannot

serve as a more precise definition of the Arabah, in which case עשר (which) would have to be

supplied before מול, since “the Arabah actually touches the Red Sea.” Nor does it point out the

particular spot in the Arabah where the addresses were delivered, as Knobel supposes; or

indicate the connection between the Arboth Moab and the continuation of the Arabah on the

other side of the Dead Sea, and point out the Arabah in all this extent as the heart of the country

over which the Israelites had moved during the whole of their forty years' wandering

(Hengstenberg). For although the Israelites passed twice through the Arabah, it formed by no

means the heart of the country in which they continued for forty years. The words “opposite to

Suph,” when taken in connection with the following names, cannot have any other object than to

define with greater exactness the desert in which the Israelites had moved during the forty years.

Moses spoke to all Israel on the other side of the Jordan, when it was still in the desert, in the

Arabah, still opposite to the Red Sea, after crossing which it had entered the wilderness

(Exo_15:22), “between Paran, and Tophel, and Laban, and Hazeroth, and Di-Sahab.” Paran is at

all events not the desert of this name in all its extent, but the place of encampment in the “desert

of Paran” (Num_10:12; Num_12:16), i.e., the district of Kadesh in the desert of Zin (Num_13:21,

Num_13:26); and Hazeroth is most probably the place of encampment of that name mentioned in

Num_11:35; Num_12:16, from which Israel entered the desert of Paran. Both places had been

very eventful to the Israelites. At Hazeroth, Miriam the prophetess and Aaron the high priest had

stumbled through rebellion against Moses (Num 12). In the desert of Paran by Kadesh the older

generation had been rejected, and sentenced to die in the wilderness on account of its repeated

rebellion against the Lord (Num 14); and when the younger generation that had grown up in the

wilderness assembled once more in Kadesh to set out for Canaan, even Moses and Aaron, the two

heads of the nation, sinned there at the water of strife, so that they two were not permitted to

enter Canaan, whilst Miriam died there at that time (Num 20). But if Paran and Hazeroth are

mentioned on account of the tragical events connected with these places, it is natural to conclude

that there were similar reasons for mentioning the other three names as well.

Tophel is supposed by Hengstenberg (Balaam, p. 517) and Robinson (Pal. ii. p. 570) and all the

more modern writers, to be the large village of Tafyleh, with six hundred inhabitants, the chief

place in Jebal, on the western side of the Edomitish mountains, in a well-watered valley of the

wady of the same name, with large plantations of fruit-trees (Burckhardt, Syr. pp. 677, 678). The

Israelites may have come upon this place in the neighbourhood of Oboth (Num_21:10-11); and as

its inhabitants, according to Burckhardt, p. 680, supply the Syrian caravans with a considerable

quantity of provisions, which they sell to them in the castle of el Ahsa, Schultz conjectures that it

may have been here that the people of Israel purchased food and drink of the Edomites for

money (Deu_2:29), and that Tafyleh is mentioned as a place of refreshment, where the Israelites

partook for the first time of different food from the desert supply. There is a great deal to be said

in favour of this conjecture: for even if the Israelites did not obtain different food for the first

time at this place, the situation of Tophel does warrant the supposition that it was here that they

passed for the first time from the wilderness to an inhabited land; on which account the place was

so memorable for them, that it might very well be mentioned as being the extreme east of their

wanderings in the desert, as the opposite point to the encampment at Paran, where they first

arrived on the western side of their wandering, at the southern border of Canaan. Laban is

generally identified with Libnah, the second place of encampment on the return journey from

Kadesh (Num_33:22), and may perhaps have been the place referred to in Num 16, but not more

precisely defined, where the rebellion of the company of Korah occurred. Lastly, Di-Sahab has

been identified by modern commentators with Mersa Dahab or Mina Dahab, i.e., gold-harbour, a

place upon a tongue of land in the Elanitic Gulf, about the same latitude as Sinai, where there is

nothing to be seen now except a quantity of date-trees, a few sand-hills, and about a dozen heaps

of stones piled up irregularly, but all showing signs of having once been joined together (cf.

Burckhardt, pp. 847-8; and Ritter, Erdk. xiv. pp. 226ff.). But this is hardly correct. As Roediger

has observed (on Wellsted's Reisen, ii. p. 127), “the conjecture has been based exclusively upon

the similarity of name, and there is not the slightest exegetical tradition to favour it.” But

similarity of names cannot prove anything by itself, as the number of places of the same

name, but in different localities, that we meet with in the Bible, is very considerable. Moreover,

the further assumption which is founded upon this conjecture, namely, that the Israelites went

from Sinai past Dahab, not only appears untenable for the reasons given above, but is actually

rendered impossible by the locality itself. The approach to this tongue of land, which projects

between two steep lines of coast, with lofty mountain ranges of from 800 to 2000 feet in height on

both north and south, leads from Sinai through far too narrow and impracticable a valley for the

Israelites to be able to march thither and fix an encampment there.

(Note: From the mouth of the valley through the masses of the primary mountains to the sea-

coast, there is a fan-like surface of drifts of primary rock, the radius of which is thirty-five

minutes long, the progressive work of the inundations of an indefinable course of thousands of

years” (Rüppell, Nubien, p. 206).)And if Israel cannot have touched Dahab on its march, every

probability vanishes that Moses should have mentioned this place here, and the name Di-Sahab

remains at present undeterminable. But in spite of our ignorance of this place, and

notwithstanding the fact that even the conjecture expressed with regard to Laban is very

uncertain, there can be no well-founded doubt that the words “between Paran and Tophel” are to

be understood as embracing the whole period of the thirty-seven years of mourning, at the

commencement of which Israel was in Paran, whilst at the end they sought to enter Canaan by

Tophel (the Edomitish Tafyleh), and that the expression “opposite to Suph” points back to their

first entrance into the desert. - Looking from the steppes of Moab over the ground that the

Israelites had traversed, Suph, where they first entered the desert of Arabia, would lie between

Paran, where the congregation arrived at the borders of Canaan towards the west, and Tophel,

where they first ended their desert wanderings thirty-seven years later on the east.”

2 (It takes eleven days to go from Horeb to Kadesh Barnea

by the Mount Seir road.)

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

2. GILL, “There are eleven days' journey from Horeb, by the way of Mount Seir, toKadeshbarnea. Not that the Israelites came thither in eleven days from Horeb, for theystayed by the way at Kibrothhattaavah, a whole month at least, and seven days atHazeroth; but the sense is, that this was the computed distance between the two places;it was what was reckoned a man might walk in eleven days; and if we reckon a day'sjourney twenty miles, of which See Gill on Jon_3:3, the distance must be two hundredand twenty miles. But Dr. Shaw (e) allows but ten miles for a day's journey, and then itwas no more than one hundred and ten, and indeed a camp cannot be thought to movefaster; but not the day's journey of a camp, but of a man, seems to be intended, who mayvery well walk twenty miles a day for eleven days running; but it seems more strangethat another learned traveller (f) should place Kadeshbarnea at eight hours, or ninetymiles distance only from Mount Sinai. Moses computes not the time that elapsedbetween those two places, including their stations, but only the time of travelling; andyet Jarchi says, though it was eleven days' journey according to common computation,the Israelites performed it in three days; for he observes that they set out from Horeb onthe twentieth of Ijar, and on the twenty ninth of Sivan the spies were sent out fromKadeshbarnea; and if you take from hence the whole month they were at one place, andthe seven days at another, there will be but three days left for them to travel in. And headds, that the Shechinah, or divine Majesty, pushed them forward, to hasten their goinginto the land; but they corrupting themselves, he turned them about Mount Seir fortyyears. It is not easy to say for what reason these words are expressed, unless it be toshow in how short a time the Israelites might have been in the land of Canaan, in a fewdays' journey from Horeb, had it not been for their murmurings and unbelief, for whichthey were turned into the wilderness again, and travelled about for the space of thirtyeight years afterwards. Aben Ezra is of opinion, that the eleven days, for the word"journey" is not in the text, are to be connected with the preceding words; and that thesense is, that Moses spake these words in the above places, in the eleven days they wentfrom Horeb to Kadesh.

3. JAMISON, “Distances are computed in the East still by the hours or days occupiesd bythe journey. A day’s journey on foot is about twenty miles - on camels, at the rate ofthree miles an hour, thirty miles - and by caravans, about twenty-five miles. But theIsraelites, with children and flocks, would move at a slow rate. The length of the Ghorfrom Ezion-geber to Kadesh is a hundred miles. The days here mentioned were notnecessarily successive days [Robinson], for the journey can be made in a much shorterperiod. But this mention of the time was made to show that the great number of yearsspent in travelling from Horeb to the plain of Moab was not owing to the length of theway, but to a very different cause; namely, banishment for their apostasy and frequentrebellions. mount Seir — the mountainous country of Edom.

4. K&D, “In Deu_1:2 also the retrospective glance at the guidance through the desert is

unmistakeable. “Eleven days is the way from Horeb to the mountains of Seir as far as Kadesh-

Barnea.” With these words, which were unquestionably intended to be something more than a

geographical notice of the distance of Horeb from Kadesh-barnea, Moses reminded the people

that they had completed the journey from Horeb, the scene of the establishment of the covenant,

to Kadesh, the border of the promised land, in eleven days, that he might lead them to lay to

heart the events which took place at Kadesh itself. The “way of the mountains of Seir” is not the

way along the side of these mountains, i.e., the way through the Arabah, which is bounded

by the mountains of Seir on the east, but the way which leads to the mountains of Seir, just as in

Deu_2:1 the way of the Red Sea is the way that leads to this sea. From these words, therefore, it

by no means follows that Kadesh-Barnea is to be sought for in the Arabah, and that Israel passed

through the Arabah from Horeb to Kadesh. According to Deu_1:19, they departed from Horeb,

went through the great and terrible wilderness by the way to the mountains of the Amorites, and

came to Kadesh-barnea. Hence the way to the mountains of the Amorites, i.e., the southern part

of what were afterwards the mountains of Judah (see at Num_13:17), is the same as the way to

the mountains of Seir; consequently the Seir referred to here is not the range on the eastern side

of the Arabah, but Seir by Hormah (Deu_1:44), i.e., the border plateau by Wady Murreh,

opposite to the mountains of the Amorites (Jos_11:17; Jos_12:7 : see at Num_34:3).

3 In the fortieth year, on the first day of the eleventhmonth, Moses proclaimed to the Israelites all that the

LORD had commanded him concerning them.

1. CLARKE, “The fortieth year - This was a melancholy year to the Hebrews in different

respects; in the first month of this year Miriam died, Numbers 20; on the first day of the fifth

month Aaron died, Num_33:38; and about the conclusion of it, Moses himself died.

2. GILL, “And it came to pass in the fortieth year,.... That is, of the coming of the children of

Israel out of Egypt: in the eleventh month; the month Shebet, as the Targum of Jonathan, which

answers to part of January and part of February: in the first day of the month, that Moses spoke

unto the children of Israel according to all that the Lord had given him in commandment unto

them; repeated to them the several commandments, which the Lord had delivered to him at

different times.

3. HENRY, “The discourse itself. In general, Moses spoke unto them all that the Lord had given

him in commandment (Deu_1:3), which intimates, not only that what he now delivered was for

substance the same with what had formerly been commanded, but that it was what God now

commanded him to repeat. He gave them this rehearsal and exhortation purely by divine

direction; God appointed him to leave this legacy to the church.

4. JAMISON, “This impressive discourse, in which Moses reviewed all that God had done for His

people, was delivered about a month before his death, and after peace and tranquillity had been

restored by the complete conquest of Sihon and Og.

5. K&D, “Deu_1:3-5,To the description of the ground to which the following addresses refer,

there is appended an allusion to the not less significant time when Moses delivered them, viz.,

“on the first of the eleventh month in the fortieth year,” consequently towards the end of his life,

after the conclusion of the divine lawgiving; so that he was able to speak “according to all that

Jehovah had given him in commandment unto them” (the Israelites), namely, in the legislation of

the former books, which is always referred to in this way (Deu_4:5, Deu_4:23; Deu_5:29-30;

Deu_6:1). The time was also significant, from the fact that Sihon and Og, the kings of the

Amorites, had then been slain. By giving a victory over these mighty kings, the Lord had

begun to fulfil His promises (see Deu_2:25), and had thereby laid Israel under the obligation to

love, gratitude, and obedience (see Num_21:21-35). The suffix in הכתו refers to Moses, who had

smitten the Amorites at the command and by the power of Jehovah. According to Jos_12:4;

Jos_13:12, Jos_13:31; Edrei was the second capital of Og, and it is as such that it is mentioned,

and not as the place where Og was defeated (Deu_3:1; Num_21:33). The omission of the copula וbefore באדרעי is to be accounted for from the oratorical character of the introduction to the

addresses which follow. Edrei is the present Draà (see at Num_21:33). -

4 This was after he had defeated Sihon king of the

Amorites, who reigned in Heshbon, and at Edrei haddefeated Og king of Bashan, who reigned in Ashtaroth.

1. BARNES, “Astaroth - On this place compare Gen_14:5 and note.In Edrei - These words

should, to render the sense clear, come next after “slain.” The battle in which Sihon and Og were

defeated took place at Edrei.

2. GILL, “Either Moses, speaking of himself in the third person, or rather the Lord, to whom

Moses ascribes the victory; of this king, and his palace, and the slaughter of him, see Num_21:24,

and Og the king of Bashan, which dwelt at Ashtaroth in Edrei; or near Edrei; for Edrei was not

the name of a country, in which Ashtaroth was, but of a city at some distance from it, about six

miles, as Jerom says (g); hither Og came from Ashtaroth his palace to fight with Israel, and

where he was slain, see Num_21:33. Ashtaroth was an ancient city formerly called Ashtaroth

Karnaim, and was the seat of the Rephaim, or giants, from whom Og sprung; see Gill on

Gen_14:5, see also Deu_3:11. Jerom says (h) in his time there were two castles in Batanea (or

Bashan) called by this name, nine miles distant from one another, between Adara (the same with

Edrei) and Abila; and in another place he says (i) Carnaim Ashtaroth is now a large village in a

corner of Batanea, and is called Carnea, beyond the plains of Jordan; and it is a tradition that

there was the house of Job.

3. JAMISON, “Ashtaroth — the royal residence of Og, so called from Astarte (“the moon”), the

tutelary goddess of the Syrians. Og was slain at Edrei — now Edhra, the ruins of which are

fourteen miles in circumference [Burckhardt]; its general breadth is about two leagues.

5 East of the Jordan in the territory of Moab, Moses

began to expound this law, saying:

1. BARNES, “In the land of Moab - This district had formerly been occupied by the Moabites,

and retained its name from them: but had been conquered by the Amorites. Compare

Num_21:25, note; Num_22:5, note.Declare - Render, explain the Law already declared.

2. GILL, “ On that side of Jordan in which the land of Moab was, and which with respect to the

land of Canaan was beyond Jordan; this the Vulgate Latin version joins to the preceding verse:

began Moses to declare this law: to explain it, make it clear and manifest; namely, the whole

system and body of laws, which had been before given him, which he "willed" (k), as some render

the word, or willingly took upon him to repeat and explain unto them, which their fathers had

heard, and had been delivered unto them; but before he entered upon this, he gave them a short

history of events which had befallen them, from the time of their departure from Horeb unto the

present time, which is contained in this and the two next chapters:

3. JAMISON, “On this side Jordan, in the land of Moab, began Moses to declare this law — that

is, explain this law. He follows the same method here that he elsewhere observes; namely, that of

first enumerating the marvellous doings of God in behalf of His people, and reminding them

what an unworthy requital they had made for all His kindness - then he rehearses the law and its

various precepts.

4. K&D, “In Deu_1:5, the description of the locality is again resumed in the words “beyond the

Jordan,” and still further defined by the expression “in the land of Moab;” and the address itself

is introduced by the clause, “Moses took in hand to expound this law,” which explains more fully

the דבר (spake) of Deu_1:3. “In the land of Moab” is a rhetorical and general expression for “in

the Arboth Moab.” הואיל does not mean to begin, but to undertake, to take in hand, with the

subordinate idea sometimes of venturing, or daring (Gen_18:27), sometimes of a bold resolution:

here it denotes an undertaking prompted by internal impulse. Instead of being construed with

the infinitive, it is construed rhetorically here with the finite verb without the copula (cf. Ges.

§143, 3, b). באר probably signified to dig in the Kal; but this is not used. In the Piel it means to

explain (διασαφῆσαι, explanare, lxx, Vulg.), never to engrave, or stamp, not even here nor in

Deu_27:8 and Hab_2:2. Here it signifies “to expound this law clearly,” although the exposition

was connected with an earnest admonition to preserve and obey it. “This” no doubt refers to the

law expounded in what follows; but substantially it is no other than the law already given in the

earlier books. “Substantially there is throughout but one law” (Schultz). That the book of

Deuteronomy was not intended to furnish a new or second law, is as evident as possible from the

word באר.

6 The LORD our God said to us at Horeb, “You have

stayed long enough at this mountain.

1. BARNES, “The first and introductory address of Moses to the people is here commenced. It

extends to Deu_4:40; and is divided from the second discourse by the Deu_1:4 :41-49. A summary

of the address is given in the chapter-headings usually found in English Bibles.

2. CLARKE, “Ye have dwelt long enough, etc. - They came to Sinai in the third month after their

departure from Egypt, Exo_19:1, Exo_19:2; and left it the twentieth of the second month of the

second year, so it appears they had continued there nearly a whole year.

3. GILL, “ The same with Sinai, as Aben Ezra observes; while the Israelites lay encamped near

this mountain, the Lord spoke unto them: saying, ye have dwelt long enough in this mount: or

near it; for hither they came on the first day of the third month from their departure out of

Egypt, and they did not remove from thence until the twentieth day of the second month in the

second year, Exo_19:1 so that they were here a year wanting ten days; in which space of time the

law was given them, the tabernacle and all things appertaining to it were made by them, rulers

both ecclesiastical and civil were appointed over them, and they were numbered and marshalled

in order under four standards, and so ready to march; and all this being done, they must stay no

longer, but set forward for the land of Canaan. It is well for persons that they are not to stay long

under the law, and the terrors of it, but are directed to Mount Zion; Heb_12:18.

4. HENRY, “ He begins his narrative with their removal from Mount Sinai (Deu_1:6), and relates

here, 1. The orders which God gave them to decamp, and proceed in their march (Deu_1:6,

Deu_1:7): You have dwelt long enough in this mount. This was the mount that burned with fire

(Heb_12:18), and gendered to bandage, Gal_4:24. Thither God brought them to humble them,

and by the terrors of the law to prepare them for the land of promise. There he kept them about a

year, and then told them they had dwelt long enough there, they must go forward. Though God

brings his people into trouble and affliction, into spiritual trouble and affliction of mind, he

knows when they have dwelt long enough in it, and will certainly find a time, the fittest time, to

advance them from the terrors of the spirit of adoption. See Rom_8:15. 2. The prospect which he

gave them of a happy and early settlement in Canaan: Go to the land of the Canaanites (Deu_1:7);

enter and take possession, it is all your own. Behold I have set the land before you, Deu_1:8. When

God commands us to go forward in our Christian course he sets the heavenly Canaan before us

for our encouragement.

5. JAMISON, “The Lord our God spake unto us in Horeb, saying, Ye have dwelt long enough in

this mount — Horeb was the general name of a mountainous district; literally, “the parched” or

“burnt region,” whereas Sinai was the name appropriated to a particular peak [see on Exo_19:2].

About a year had been spent among the recesses of that wild solitude, in laying the foundation,

under the immediate direction of God, of a new and peculiar community, as to its social, political,

and, above all, religious character; and when this purpose had been accomplished, they were

ordered to break up their encampment in Horeb. The command given them was to march

straight to Canaan, and possess it [Deu_1:7].

6. K&D, “As the epithet applied to God, “Jehovah our God,” presupposes the reception of Israel

into covenant with Jehovah, which took place at Sinai, so the words, “ye have dwelt long enough

at this mountain,” imply that the purpose for which Israel was taken to Horeb had been

answered, i.e., that they had been furnished with the laws and ordinances requisite for the

fulfilment of the covenant, and could now remove to Canaan to take possession of the promised

land. The word of Jehovah mentioned here is not found in this form in the previous history; but

as a matter of fact it is contained in the divine instructions that were preparatory to their removal

(Num 1-4 and 9:15-10:10), and the rising of the cloud from the tabernacle, which followed

immediately afterwards (Num_10:11). The fixed use of the name Horeb to designate the mountain

group in general, instead of the special name Sinai, which is given to the particular mountain

upon which the law was given, is in keeping with the rhetorical style of the book.

7 Break camp and advance into the hill country of the

Amorites; go to all the neighboring peoples in the Arabah,

in the mountains, in the western foothills, in the Negev

and along the coast, to the land of the Canaanites and toLebanon, as far as the great river, the Euphrates.

1. BARNES, “To the mount of the Amorites - i. e. to the mountain district occupied by the

Amorites, reaching into the Negeb, and part of the territory assigned to the tribe of Judah.

2. CLARKE, “Go to the mount of the Amorites - On the south of the land of Canaan, towards the

Dead Sea.Land of the Canaanites - That is, Phoenicia, the country of Sidon, and the coasts of the

Mediterranean Sea from the country of the Philistines to Mount Libanus. The Canaanites and

Phoenicians are often confounded.The river Euphrates - Thus Moses fixes the bounds of the land,

to which on all quarters the territories of the Israelites might be extended, should the land of

Canaan, properly so called, be found insufficient for them. Their South border might extend to

the mount of the Amorites; their West to the borders of the Mediterranean Sea; their North to

Lebanon; and their East border to the river Euphrates: and to this extent Solomon reigned; see

1Ki_4:21. So that in his time, at least, the promise to Abraham was literally fulfilled; see below.

3. GILL, “That is, remove from Horeb, where they were, and proceed on in their journey, in

which they had been stopped almost a year: and go to the mount of the Amorites; where they and

the Amalekites dwelt, in the south part of the land of Canaan, and which was the way the spies

were sent, Num_13:17, and unto all the places nigh thereunto; nigh to the mountain. The Targum

of Jonathan and Jarchi interpret them of Moab, Ammon, Gebal, or Mount Seir: "in the plain, in

the hills, and in the vale"; such was the country near this mountain, consisting of champaign

land, hills, and valleys: and in the south; the southern border of the land of Canaan, as what

follows describes the other borders of it: and by the sea side: the Mediterranean sea, the western

border of the land, which Jarchi out of Siphri explains of Ashkelon, Gaza, and Caesarea, and so

the Targum of Jonathan:

into the land of the Canaanites; which was then possessed by them, the boundaries of which to

the south and west are before given, and next follow those to the north and east:

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

Euphrates; which was the utmost extent of the land eastward, and was either promised, as it was

to Abraham, Gen_15:18 or enjoyed, as it was by Solomon, 1Ki_4:21.

4. JAMISON, “the mount of the Amorites — the hilly tract lying next to Kadesh-barnea in the

south of Canaan. to the land of the Canaanites, and unto Lebanon — that is, Phoenicia, the

country of Sidon, and the coast of the Mediterranean - from the Philistines to Lebanon. The

name “Canaanite” is often used synonymously with that of “Phoenician.”

5. K&D, ““Go to the mount of the Amorites, and to all who dwell near.” The mount of the Amorites

is the mountainous country inhabited by this tribe, the leading feature in the land of Canaan, and

is synonymous with the “land of the Canaanites” which follows; the Amorites being mentioned

instar omnium as being the most powerful of all the tribes in Canaan, just as in Gen_15:16 (see at

Gen_10:16). שכניו, “those who dwell by it,” are the inhabitants of the whole of Canaan, as is shown

by the enumeration of the different parts of the land, which follows immediately afterwards.

Canaan was naturally divided, according to the character of the ground, into the Arabah, the

modern Ghor (see at Deu_1:1); the mountain, the subsequent mountains of Judah and Ephraim

(see at Num_13:17); the lowland (shephelah), i.e., the low flat country lying between the

mountains of Judah and the Mediterranean Sea, and stretching from the promontory of Carmel

down to Gaza, which is intersected by only small undulations and ranges of hills, and generally

includes the hill country which formed the transition from the mountains to the plain, though the

two are distinguished in Jos_10:40 and Jos_12:8 (see at Jos_15:33.); the south land (negeb: see at

Num_13:17); and the sea-shore, i.e., the generally narrow strip of coast running along by the

Mediterranean Sea from Joppa to the Tyrian ladders, or Râs el Abiad, just below Tyre (vid., v.

Raumer, Pal. p. 49). - The special mention of Lebanon in connection with the land of the

Canaanites, and the enumeration of the separate parts of the land, as well as the extension of the

eastern frontier as far as the Euphrates (see at Gen_15:18), are to be attributed to the rhetorical

fulness of the style. The reference, however, is not to Antilibanus, but to Lebanon proper, which

was within the northern border of the land of Israel, as fixed in Num_34:7-9.

8 See, I have given you this land. Go in and take

possession of the land the LORD swore he would give to

your fathers—to Abraham, Isaac and Jacob—and to theirdescendants after them.”

1. GILL, “ Behold, I have set the land before you,.... Described it to them, and set its bounds, as

well as had given them a grant of it: go in and possess the land, which the Lord sware unto your

fathers, Abraham, Isaac, and Jacob, to give unto them and their seed after them: and which

being thus made sure unto them, they had nothing more to do than to go and take possession of it

2. JAMISON, “I have set the land before you — literally, “before your faces” - it is accessible;

there is no impediment to your occupation. The order of the journey as indicated by the places

mentioned would have led to a course of invasion, the opposite of what was eventually followed;

namely, from the seacoast eastward - instead of from the Jordan westward (see on Num_20:1).

3. God gave them the land, but they had to take it, and when a gift is not taken it is no longer the

possession of those to whom it is given. The people that God gave the land to were never to

possess it, for they refused to take it, and God had to wait for a new generation to receive the gift

of the land. How often does God give his people gifts that they never come to possess and enjoy

because they will not receive them? God does not force his blessings on us, but makes them

available, and it is up to us to receive them. The human will is involved in the transaction. God in

his sovereign power could make them take the land, but his plan is for man to cooperate with him

by choosing to take what he offers. Many things that God wills do not happen because man

refuses to cooperate by joining their will to his will. Some want to leave man out of the equation

and pretend that God does it all, but Scripture will not support that idea. The people of Israel

refused to take God's gift and the result was that they never got what he gave them. Was this

God's choice, or the choice of man?

9 At that time I said to you, “You are too heavy a burden

for me to carry alone.

1. GILL, “And I spake unto you at that time,.... About that time; for it was after the rock in

Horeb was smitten, and before they encamped at Mount Sinai, that Jethro gave the advice which

Moses took, and proceeded on it, as here related; see Exo_18:1.

saying, I am not able to bear you myself alone; to rule and govern them, judge and determine

matters between them. Jethro suggested this to Moses, and he took the hint, and was conscious to

himself that it was too much for him, and so declared it to the people, though it is not before

recorded; see Exo_18:18.

2. JAMISON, “I spake unto you at that time, saying, I am not able to bear you myself alone — a

little before their arrival in Horeb. Moses addresses that new generation as the representatives of

their fathers, in whose sight and hearing all the transactions he recounts took place. A reference is

here made to the suggestion of Jethro (Exo_18:18). In noticing his practical adoption of a plan by

which the administration of justice was committed to a select number of subordinate officers,

Moses, by a beautiful allusion to the patriarchal blessing, ascribed the necessity of that

memorable change in the government to the vast increase of the population.

10 The LORD your God has increased your numbers sothat today you are as numerous as the stars in the sky.

1. This is an exaggeration to convey the reality that the people of God had increased greatly

because of God's blessing on them. They were fruitful, and large families were common. They

had multiplied as God intended. It was not an exaggeration in the mind of Moses, for there were

more numerous than the stars that were able to be seen by any means in that day.

2. CLARKE, “Ye are this day as the stars of heaven for multitude - This was the promise God

made to Abraham, Gen_15:5, Gen_15:6; and Moses considers it now as amply fulfilled. But was

it really so? Many suppose the expression to be hyperbolical; and others, no friends to revelation,

think it a vain empty boast, because the stars, in their apprehension, amount to innumerable

millions. Let us consider this subject. How many in number are the stars which appear to the

naked eye? for it is by what appears to the naked eye we are to be governed in this business, for

God brought Abraham forth abroad, i. e., out of doors, and bade him look towards heaven, not

with a telescope, but with his naked eyes, Gen_15:5. Now I shall beg the objector to come forth

abroad, and look up in the brightest and most favorable night, and count the stars - he need not

be terrified at their abundance; the more they are, the more he can count; and I shall pledge

myself to find a male Israelite in the very last census taken of this people, Numbers 26, for every

star he finds in the whole upper hemisphere of heaven. The truth is, only about 3,010 stars can be

seen by the naked eye in both the northern and southern hemispheres; and the Israelites,

independently of women and children, were at the above time more than 600,000. And suppose

we even allow that, from the late discoveries of Dr. Herschel and others with telescopes which

have magnified between 35 and 36,000 times, there may be 75 millions of stars visible by the help

of such instruments, which is the highest calculation ever made, yet still the Divine word stands

literally true: St. Matthew says, Deuteronomy 1, that the generations from Abraham to Christ

were 42; now we find at the second census that the fighting men among the Hebrews amounted to

603,000; and the Israelites, who have never ceased to be a distinct people, have so multiplied as

far to exceed the number of all the fixed stars taken together.

3. GILL, “The Lord your God hath multiplied you,.... Which was the reason why he could not

bear them, or the government of them was too heavy for him, because they were so numerous,

and the cases brought before him to decide were so many: and, behold, you are this day as the

stars of heaven for multitude; whereby it appeared that the promise to Abraham was fulfilled,

Gen_15:5, they were now 600,000 men fit for war, besides women and children, and those under

age, which must make the number of them very large.

4. K&D, “Deu_1:8-10, This land the Lord had placed at the disposal of the Israelites for them to

take possession of, as He had sworn to the fathers (patriarchs) that He would give it to their

posterity (cf. Gen_12:7; Gen_13:15; Gen_15:18., etc.). The “swearing” on the part of God points

back to Gen_22:16. The expression “to them and to their seed” is the same as “to thee and to thy

seed” in Gen_13:15; Gen_17:8, and is not to be understood as signifying that the patriarchs

themselves ought to have taken actual possession of Canaan; but “to their seed” is in apposition,

and also a more precise definition (comp. Gen_15:7 with Gen_15:18, where the simple statement

“to thee” is explained by the fuller statement “to thy seed”). ראה has grown into an interjection =

נתן לפני. הנה : to give before a person, equivalent to give up to a person, or place at his free disposal

(for the use of the word in this sense, see Gen_13:9; Gen_34:10). Jehovah (this is the idea of

Deu_1:6-8), when He concluded the covenant with the Israelites at Horeb, had intended to fulfil

at once the promise which He gave to the patriarchs, and to put them into possession of the

promised land; and Moses had also done what was required on his part, as he explained in

Deu_1:9-18, to bring the people safety to Canaan (cf. Exo_18:23). As the nation had multiplied as

the stars of heaven, in accordance with the promise of the Lord, and he felt unable to bear the

burden alone and settle all disputes, he had placed over them at that time wise and intelligent

men from the heads of the tribes to act as judges, and had instructed them to adjudicate upon the

smaller matters of dispute righteously and without respect of person. For further particulars

concerning the appointment of the judges, see at Exo_18:13-26, where it is related how Moses

adopted this plan at the advice of Jethro, even before the giving of the law at Sinai. The

expression “at that time,” in Deu_1:9, is not at variance with this. The imperfect ואמר with vav rel.,

expresses the order of thought and not of time. For Moses did not intend to recall the different

circumstances to the recollection of the people in their chronological order, but arranged them

according to their relative importance in connection with the main object of his address. And this

required that he should begin with what God had done for the fulfilment of His promise, and

then proceed afterwards to notice what he, the servant of God, had done in his office, as an

altogether subordinate matter. So far as this object was concerned, it was also perfectly

indifferent who had advised him to adopt this plan, whilst it was very important to allude to the

fact that it was the great increase in the number of the Israelites which had rendered it necessary,

that he might remind the congregation how the Lord, even at that time, had fulfilled the promise

which He gave to the patriarchs, and in that fulfilment had given a practical guarantee of the

certain fulfilment of the other promises as well. Moses accomplished this by describing the

increase of the nation in such a way that his hearers should be involuntarily reminded of the

covenant promise in Gen_15:5. (cf. Gen_12:2; Gen_18:18; Gen_22:17; Gen_26:4).

11 May the LORD, the God of your ancestors, increaseyou a thousand times and bless you as he has promised!

1. Here is a prayer that God would multiply the people of God a thousand times, and so we see

that Moses expected the future to be filled with masses of people who loved the Lord. This prayer

was answered when the Gospel was taken to the Gentiles, and they by faith in Christ were added

to the people of God as the new Isreal.

2. GILL, “ This prayer he made, or this blessing he pronounced on them, to show that he did not

envy their increase, nor was any ways uneasy at it, but rejoiced in it, though he gave it as a reason

of his not being able to govern them alone: and bless you, as he hath promised you: with all kind

of blessings, as he had often promised their fathers.

3. K&D, “But in order to guard against any misinterpretation of his words, “I cannot bear you

myself alone,” Moses added, “May the Lord fulfil the promise of numerous increase to the nation

a thousand-fold.” “Jehovah, the God of your fathers (i.e., who manifested Himself as God to your

fathers), add to you a thousand times, ככם, as many as ye are, and bless you as He has said.” The

“blessing” after “multiplying” points back to Gen_12:2. Consequently, it is not to be restricted to

“strengthening, rendering fruitful, and multiplying,” but must be understood as including the

spiritual blessing promised to Abraham.

12 But how can I bear your problems and your burdens

and your disputes all by myself?

1. We notice here that working with God's people is no easy task, for they have many burdens

and problems, and on top of that they have disputes galore. No one man can handle all of the

issues and conflicts among God's people. Every pastor learns this quite quickly, and feels the

need for assistance in caring for God's people. Moses was frustrated, and was experiencing burn

out in trying to deal with all the issues that came up. It is valid to complain of the burden and

seek for a solution.

2. GILL, “ His meaning is, that he could not hear and try all their causes, and determine all their

law suits, and decide the strifes and controversies which arose between them; it was too heavy for

him, and brought too much trouble and incumbrance upon him.

13 Choose some wise, understanding and respected men

from each of your tribes, and I will set them over you.”

1. BARNES, “This appointment of the “captains” (compare Exo_18:21 ff) must not be

confounded with that of the elders in Num_11:16 ff. The former would number 78,600; the latter

were 70 only. A comparison between this passage and that in Exodus makes it obvious that Moses

is only touching on certain parts of the whole history, without regard to order of time, but with a

special purpose. This important arrangement for the good government of the people took place

before they left Horeb to march direct to the promised land. This fact sets more clearly before us

the perverseness and ingratitude of the people, to which the orator next passes; and shows, what

he was anxious to impress, that the fault of the 40 years’ delay rested only with themselves!

2. GILL, “ Not only whose persons were well known, but their characters and qualifications, for

their probity and integrity, for their wisdom and prudence in the management of affairs, for their

skill and knowledge in things divine and human, civil and religious, and for their capacity in

judging and determining matters in difference; see Exo_18:21.

and I will make them rulers over you; the people were allowed to choose their own officers,

whom they were to bring to Moses, and present before him, to be invested with their office. A like

method was taken in the choice and constitution of deacons in the Christian church, when the

secular affairs of it lay too heavy upon the apostles, Act_6:3.

3. K&D, “The congregation was to nominate, according to its tribes, wise, intelligent, and well-

known men, whom Moses would appoint as heads, i.e., as judges, over the nation. At their

installation he gave them the requisite instructions (Deu_1:16): “Ye shall hear between your

brethren,” i.e., hear both parties as mediators, “and judge righteously, without respect of person.”

הכיר פנים , to look at the face, equivalent to נשא פנים (Lev_19:15), i.e., to act partially (cf. Exo_23:2-

3). “The judgment is God's,” i.e., appointed by God, and to be administered in the name of God,

or in accordance with His justice; hence the expression “to bring before God” (Exo_21:6;

Exo_22:7, etc.). On the difficult cases which the judges were to bring before Moses, see at

Exo_18:26.

14 You answered me, “What you propose to do is good.”

1. GILL, “ And ye answered me and said,.... As the speech of Moses to the people is not expressedbefore, so neither this answer of theirs to him: the thing which thou hast spoken is good for usto do; to look out for and present persons to him as before described; this they saw was for their owngood and profit, as well as for the ease of Moses, and therefore readily agreed to it.

15 So I took the leading men of your tribes, wise and

respected men, and appointed them to have authority over

you—as commanders of thousands, of hundreds, of fiftiesand of tens and as tribal officials.

1. CLARKE, “Captains over thousands, etc. - What a curious and well-regulated economy was

that of the Israelites! See its order and arrangement:

1. God, the King and Supreme Judge;

2. Moses, God’s prime minister;

3. The priests, consulting him by Urim and Thummim;

4. The chiefs or princes of the twelve tribes;

5. Chilliarchs, or captains over thousands;

6. Centurions, or captains over hundreds;

7. Tribunes, or captains over fifty men;

8. Decurions, or captains over ten men; and,

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

commands.

All these held their authority from God, and yet were subject and accountable to each other. See

the notes on Numbers 2 (note).

2. GILL, “The principal persons among them, that were remarkable and well known for their

wisdom and understanding, whom the people presented to him: and made them heads over you;

rulers of them, as follows: captains over thousands, and captains over hundreds, and captains

over fifties, and captains over tens; see Exo_18:21. and officers among your tribes; which Jarchi

interprets of such that bind malefactors and scourge them, according to the decree of the judges,

even the executioners of justice; and so the Jews commonly understand them to be, though some

have thought they were judges also.

16 And I charged your judges at that time, “Hear thedisputes between your people and judge fairly, whether

the case is between two Israelites or between an Israelite

and a foreigner residing among you.

1. We see that all people, even Gentiles, had the right to justice among God's people.

2. GILL, “ And I charged your judges at that time,.... When they were appointed and constituted,

even the heads and rulers before spoken of; this charge is also new, and not recorded before:

saying, hear the causes between your brethren; hear both sides, and all that each of them have to

say; not suffer one to say all he has to say, and oblige the other to cut his words short, as the

Targum of Jonathan paraphrases it; but give them leave and time to tell their case, and give the

best evidence they can of it: and judge righteously; impartially, just as the case really appears to

be, and according to the evidence given: between every man and his brother; between an Israelite

and an Israelite: and the stranger that is with him; between an Israelite and proselyte, whether a

proselyte of the gate, or of righteousness; the same justice was to be done to them as to an

Israelite.

17 Do not show partiality in judging; hear both small and

great alike. Do not be afraid of anyone, for judgment

belongs to God. Bring me any case too hard for you, and Iwill hear it.”

1. Treating all people as equals is a basic value in the Bible. Nobody is to be treated as having less

right to justice. Moses was willing to be the supreme court taking on the most difficult cases, but

he could not handle all of the problems of the masses. Every man has limitations, and Moses

knew his.

2. CLARKE, “Ye shall not respect persons - Heb. faces. Let not the bold, daring countenance of

the rich or mighty induce you to give an unrighteous decision; and let not the abject look of the

poor man induce you either to favor him in an unrighteous cause, or to give judgment against

him at the demand of the oppressor. Be uncorrupt and incorruptible, for the judgment is God’s;

ye minister in the place of God, act like Him.

3. GILL, “Ye shall not respect persons in judgment,.... Or pass judgment, and give sentence

according to the outward appearances, circumstances, and relations of men; as whether they be

friends or foes, rich or poor, old or young, men or women, learned or unlearned; truth and justice

should always take place, without any regard to what persons are:

but you shall hear the small as well as the great; persons in low, life, and in mean circumstances,

as well as great and noble personages; or little causes and of no great moment, as well as those of

the utmost importance; all must be attended to, a cause about a "prutah" or a farthing, as well as

one about a hundred pounds, in which Jarchi instances, and if that came first it was not to be

postponed:

ye shall not be afraid of the face of man; of the frowns and threatenings of rich men, and of such

as are in power and authority; not be awed or intimidated by them from doing justice; see

Job_31:34,

for the judgment is God's; judges stand in the place of God, are put into their office by him, and

act under him, and for him, and are accountable to him; and therefore should be careful what

judgment they make, or sentence they pass, lest they bring discredit to him, and destruction on

themselves:

and the cause that is too hard for you, bring it unto me, and I will hear it; which is said for their

encouragement, as well as was an instruction to them not to undertake a cause too difficult for

them; see Exo_18:22.

18 And at that time I told you everything you were to do.

1. GILL, “Delivered to them all the laws, moral, ceremonial, and judicial, which were then given

him at Mount Sinai.

Spies Sent Out

19 Then, as the LORD our God commanded us, we set out

from Horeb and went toward the hill country of theAmorites through all that vast and dreadful wilderness

that you have seen, and so we reached Kadesh Barnea.

1. BARNES, “That great and terrible wilderness - Compare Deu_8:15. This language is such as

people would employ after having passed with toil and suffering through the worst part of it, the

southern half of the Arabah (see Num_21:4 note); and more especially when they had but

recently rested from their marches in the plain of Shittim, the largest and richest oasis in the

whole district on the Eastern bank near the mouth of the Jordan.

2. GILL, “ And when we departed from Horeb,.... As the Lord commanded them to do, when

they were obedient: we went through all the great and terrible wilderness; the wilderness of

Paran, called "great", it reaching from Mount Sinai to Kadeshbarnea, eleven days' journey, as

Adrichomius (l) relates; and "terrible", being so hard and dry as not to be ploughed nor sown,

and presented to the sight something terrible and horrible, even the very image of death; to

which may be added the fiery serpents and scorpions it abounded with, Deu_8:15, which ye saw

by the way of the mountain of the Amorites; that is, in the way that led to the mountain: as the

Lord our God commanded us; to depart from Horeb, and take a tour through the wilderness

towards the said mountain: and we came to Kadeshbarnea; having stayed a month by the way at

Kibrothhattaavah, where they lusted after flesh, and seven days at Hazeroth, where Miriam was

shut out of the camp for leprosy during that time.

3. HENRY, “Moses here makes a large rehearsal of the fatal turn which was given to their affairs

by their own sins, and God's wrath, when, from the very borders of Canaan, the honour of

conquering it, and the pleasure of possessing it, the whole generation was hurried back into the

wilderness, and their carcases fell there. It was a memorable story; we read it Num. 13 and 14,

but divers circumstances are found here which are not related there.

I. He reminds them of their march from Horeb to Kadesh-barnea (Deu_1:19), through that

great and terrible wilderness. This he takes notice of, 1. To make them sensible of the great

goodness of God to them, in guiding them through so great a wilderness, and protecting them

from the mischiefs they were surrounded with in such a terrible wilderness. The remembrance of

our dangers should make us thankful for our deliverances. 2. To aggravate the folly of those who,

in their discontent, would have gone back to Egypt through the wilderness, though they had

forfeited, and had no reason to expect, the divine guidance, in such a retrograde motion.

4. JAMISON, “we went through all that great and terrible wilderness — of Paran, which

included the desert and mountainous space lying between the wilderness of Shur westward, or

towards Egypt and mount Seir, or the land of Edom eastwards; between the land of Canaan

northwards, and the Red Sea southwards; and thus it appears to have comprehended really the

wilderness of Sin and Sinai [Fisk]. It is called by the Arabs El Tih, “the wandering.” It is a dreary

waste of rock and of calcareous soil covered with black sharp flints; all travelers, from a feeling

of its complete isolation from the world, describe it as a great and terrible wilderness.

5. K&D, “Everything had been done on the part of God and Moses to bring Israel speedily and

safely to Canaan. The reason for their being compelled to remain in the desert for forty years was

to be found exclusively in their resistance to the commandments of God. The discontent of the

people with the guidance of God was manifested at the very first places of encampment in the

desert (Num 11 and 12); but Moses passed over this, and simply reminded them of the rebellion

at Kadesh (Num 13 and 14), because it was this which was followed by the condemnation of the

rebellious generation to die out in the wilderness.

Deu_1:19-25

“When we departed from Horeb, we passed through the great and dreadful wilderness, which ye

have seen,” i.e., become acquainted with, viz., the desert of et Tih, “of the way to the mountains of

the Amorites, and came to Kadesh-Barnea” (see at Num_12:16). הלך, with an accusative, to pass

through a country (cf. Deu_2:7; Isa_50:10, etc.). Moses had there explained to the Israelites, that

they had reached the mountainous country of the Amorites, which Jehovah was about to give

them; that the land lay before them, and they might take possession of it without fear (Deu_1:20,

Deu_1:21). But they proposed to send out men to survey the land, with its towns, and the way

into it. Moses approved of this proposal, and sent out twelve men, one from each tribe, who went

through the land, etc. (as is more fully related in Num 13, and has been expounded in connection

with that passage, Deu_1:22-25). Moses' summons to them to take the land (Deu_1:20, Deu_1:21)

is not expressly mentioned there, but it is contained implicite in the fact that spies were sent out;

as the only possible reason for doing this must have been, that they might force a way into the

land, and take possession of it. In Deu_1:25, Moses simply mentions so much of the report of the

spies as had reference to the nature of the land, viz., that it was good, that he may place in

immediate contrast with this the refusal of the people to enter in.

20 Then I said to you, “You have reached the hill country

of the Amorites, which the LORD our God is giving us.

1. GILL, “And I said unto you, you are come unto the mountain of the Amorites,.... Which was

inhabited by them, and was one of the seven nations the Israelites were to destroy, and possess

their land, and which lay on the southern part of the land of Canaan: which the Lord our God

doth give unto us; not the mountain only, but the whole country of that people, and even all the

land of Canaan.

2. HENRY, “He shows them how fair they stood for Canaan at that time, Deu_1:20, Deu_1:21. He

told them with triumph, the land is set before you, go up and possess it. He lets them see how near

they were to a happy settlement when they put a bar in their own door, that their sin might

appear the more exceedingly sinful. It will aggravate the eternal ruin of hypocrites that they were

not far from the kingdom of God and yet came short, Mar_12:34.

He lays the blame of sending the spies upon them, which did not appear in Numbers, there it is

said (Deu_13:1, Deu_13:2) that the Lord directed the sending of them, but here we find that the

people first desired it, and God, in permitting it, gave them up to their counsels: You said, We will

send men before us, Deu_1:22. Moses had given them God's word (Deu_1:20, Deu_1:21), but they

could not find in their hearts to rely upon that: human policy goes further with them than divine

wisdom, and they will needs light a candle to the sun. As if it were not enough that they were sure

of a God before them, they must send men before them.

21 See, the LORD your God has given you the land. Go up

and take possession of it as the LORD, the God of your

ancestors, told you. Do not be afraid; do not bediscouraged.”

1. GILL, “Behold, the Lord thy God hath set the land before thee,.... The land of Canaan, on the

borders of which they then were; See Gill on Deu_1:8, go up; the mountain, by that way of it

which was the way the spies went, and up to which some of the Israelites presumed to go when

forbidden, they not complying with the call of God: and possess it, as the Lord God of thy fathers

hath said unto thee; as in Deu_1:8, fear not, neither be discouraged; though the people of the

land were numerous and strong, and their cities large and walled.

2. Spurgeon, “THERE is a heritage of grace which we ought to be bold enough to win for our

possession. All that one believer has gained is free to another. We may be strong in faith, fervent

in love, and abundant in labor; there is nothing to prevent it. Let us go up and take possession.

The sweetest experience and the brightest grace are as much for us as for any of our brethren.

Jehovah has set it before us; no one can deny our right; let us go up and possess it in His name.

The world also lies before us to be conquered for the Lord Jesus. We are not to leave any country

or corner of it unsubdued. That slum near our house is before us, not to baffle our endeavors, but

to yield to them. We have only to summon courage enough to go forward, and we shall win dark

homes and hard hearts for Jesus. Let us never leave the people in a lane or alley to die because we

have not enough faith in Jesus and His gospel to go up and possess the land. No spot is too

benighted, no person so profane as to be beyond the power of grace. Cowardice, begone! Faith

marches to the conquest.”

22 Then all of you came to me and said, “Let us send men

ahead to spy out the land for us and bring back a reportabout the route we are to take and the towns we will come

to.”

1. BARNES, “The plan of sending the spies originated with the people; and, as in itself a

reasonable one, it approved itself to Moses; it was submitted to God, sanctioned by Him, and

carried out under special divine direction. The orator’s purpose in this chapter is to bring before

the people emphatically their own responsibilites and behavior. It is therefore important to

remind them, that the sending of the spies, which led immediately to their complaining and

rebellion, was their own suggestion.

The following verses to the end of the chapter give a condensed account, the fuller one being in

Num. 13–14, of the occurrences which led to the banishment of the people for 40 years into the

wilderness.

2. GILL, “ And ye came near unto me everyone of you,.... Not every individual of them, but the

heads of their tribes, that represented them; this is not to be understood of the present generation

personally, but of their fathers, who all died in the wilderness, save a very few of them; but they

being the same people and nation, it is so expressed: and said, we will send men before us; that is,

they thought it was proper and prudent so to do, and came to Moses to consult him about it; for

we are not to suppose that they had determined upon it, whether he approved of it or not:

and they shall search us out the land: that they might know what sort of land it was, whether

good or bad, fruitful or not, and whether woody or not: see Num_13:19. and bring us word again

by what way we must go up; or, "concerning the way (m) in which we must go"; which is the best

way of entering it, most easy and accessible, where the passes are most open and least dangerous:

and into what cities we shall come; which it would be the most proper to attack and subdue first.

3. JAMISON, “ye came ... and said, We will send men before us, and they shall search us out the

land — The proposal to despatch spies emanated from the people through unbelief; but Moses,

believing them sincere, gave his cordial assent to this measure, and God on being consulted

permitted them to follow the suggestion (see on Num_13:1). The issue proved disastrous to them,

only through their own sin and folly.

4. W. G. JORDAN, “This statement, vs. 22-25 (cf- v. 8), should be compared with the account in

Num. 13: 1-16 (P). There (i) Moses sends them by the direct command of Yahweh. (2) Their

names are given. (3) They go not merely to the valley of Eshcol near Hebron, but to the extreme

north of the country. (4) They give a terrifying report of gigantic people and strong cities. Here it

seems that the people show lack of faith by asking for the spies instead of going forth in reliance

solely on the word of their God. The rebellion and murmuring of the people (vs. 26-28) imply the

depressing report. Note here a kind of thing not uncommon in Deuteronomy, which throws light

upon the nature of the history in the book. Moses is represented as making a speech and the

sayings of the people are quoted. This is not direct history, it is evidently history used

dramatically for homiletic purposes.”

23 The idea seemed good to me; so I selected twelve of

you, one man from each tribe.

1. GILL, “And the saying pleased me well,.... Taking it to be a rational and prudent scheme, not

imagining it was the effect of fear and distrust: and I took twelve men of you out of a tribe; whose

names are given in Num_13:4.

24 They left and went up into the hill country, and came tothe Valley of Eshkol and explored it.

1. GILL, “ And they turned and went up into the mountain,.... As they were ordered and directed

by Moses, Num_13:17. and came unto the valley of Eshcol; so called from the cluster of grapes

they cut down there, as they returned: and searched it out; the whole land, and so were capable

of giving a particular account of it.

2. HENRY, “He repeats the report which the spies brought of the goodness of the land which they

were sent to survey, Deu_1:24, Deu_1:25. The blessings which God has promised are truly

valuable and desirable, even the unbelievers themselves being judges: never any looked into the

holy land, but they must own it a good land. Yet they represented the difficulties of conquering it

as insuperable (Deu_1:28); as if it were in vain to think of attacking them either by battle, “for

the people are taller than we,” or by siege, “for the cities are walled up to heaven,” an hyperbole

which they made use of to serve their ill purpose, which was to dishearten the people, and

perhaps they intended to reflect on the God of heaven himself, as if they were able to defy him,

like the Babel-builders, the top of whose tower must reach to heaven, Gen_11:4. Those places

only are walled up to heaven that are compassed with God's favour as with a shield.

25 Taking with them some of the fruit of the land, they

brought it down to us and reported, “It is a good land that

the LORD our God is giving us.”

1. GILL, “ And they took of the fruit of the land in their hands,.... Besides the cluster of grapes,

which was carried between two men on a staff; even pomegranates and figs, Num_13:23, and

brought it down unto us; who lay encamped at the bottom of the mountain: and brought us word

again; what sort of a land it was: and said, it is a good land which the Lord our God doth give us;

that is, Caleb and Joshua, two of the spies, said this, as the Targum of Jonathan expresses it, and

so Jarchi; yea, all of them agreed in this, and said at first that it was a land flowing with milk and

honey, Num_13:27.

Rebellion Against the LORD

26 But you were unwilling to go up; you rebelled againstthe command of the LORD your God.

1. GILL, “ And they took of the fruit of the land in their hands,.... Besides the cluster of

grapes, which was carried between two men on a staff; even pomegranates and figs,

Num_13:23, and brought it down unto us; who lay encamped at the bottom of themountain: and brought us word again; what sort of a land it was: and said, it is a good

land which the Lord our God doth give us; that is, Caleb and Joshua, two of the spies,said this, as the Targum of Jonathan expresses it, and so Jarchi; yea, all of them agreed in

this, and said at first that it was a land flowing with milk and honey, Num_13:27.

2. HENRY, “He charges them with the sin which they were guilty of upon this occasion.

Though those to whom he was now speaking were a new generation, yet he lays it uponthem: You rebelled, and you murmured; for many of these were then in being, though

under twenty years old, and perhaps were engaged in the riot; and the rest inherited theirfathers' vices, and smarted for them. Observe what he lays to their charge. 1.

Disobedience and rebellion against God's law: You would not go up, but rebelled,

Deu_1:26. The rejecting of God's favours is really a rebelling against his authority. 2.Invidious reflections upon God's goodness. They basely suggested: Because the Lord hated

us, he brought us out of Egypt, Deu_1:27. What could have been more absurd, moredisingenuous, and more reproachful to God? 3. An unbelieving heart at the bottom of all

this: You did not believe the Lord your God, Deu_1:32. All your disobedience to God's laws,and distrust of his power and goodness, flow from a disbelief of his word. A sad pass it has

come to with us when the God of eternal truth cannot be believed.

3. K&D, ““But ye would not go up, and were rebellious against the mouth (i.e., the express

will) of Jehovah our God, and murmured in your tents, and said, Because Jehovah hated us,

He hath brought us forth out of the land of Egypt, to give us into the hand of the Amorites to

destroy us.” שנאה, either an infinitive with a feminine termination, or a verbal nounconstrued with an accusative (see Ges. §133; Ewald, §238, a.). - By the allusion to the

murmuring in the tents, Moses points them to Num_14:1, and then proceeds to describe

the rebellion of the congregation related there (Deu_1:2-4), in such a manner that thestate of mind manifested on that occasion presents the appearance of the basest

ingratitude, inasmuch as the people declared the greatest blessing conferred upon themby God, viz., their deliverance from Egypt, to have been an act of hatred on His part. At

the same time, by addressing the existing members of the nation, as if they themselves had

spoken so, whereas the whole congregation that rebelled at Kadesh had fallen in thedesert, and a fresh generation was now gathered round him, Moses points to the fact, that

the sinful corruption which broke out at that time, and bore such bitter fruit, had not diedout with the older generation, but was germinating still in the existing Israel, and even

though it might be deeply hidden in their hearts, would be sure to break forth again.

27 You grumbled in your tents and said, “The LORDhates us; so he brought us out of Egypt to deliver us into

the hands of the Amorites to destroy us.

1. GILL, “ And ye murmured in your tents,.... Not in a private manner; for though the murmurs

began there, they having wept all night after the report of the spies; yet it became general and

public, and they gathered together in a body, and openly expressed their murmurs against Moses

and Aaron, Num_14:1, and said, because the Lord hated us, he hath brought us forth out of the

land of Egypt; a strange expression indeed! when it was such a plain amazing instance of his love

to them, as could not but be seen by them; being done in such a remarkable and extraordinary

manner, by inflicting judgments on their enemies in a miraculous way, giving them favour in

their eyes, to lend them their clothes and jewels, and bringing them out with such an high hand,

openly and publicly in the sight of them, where they had been in the most wretched slavery for

many years; yet this is interpreted an hatred of them, and as done with an ill design upon them,

as follows: to deliver us into the hand of the Amorites, to destroy us; which now, under the power

of their fears and unbelief, they thought would be quickly their case; see Deu_4:37.

28 Where can we go? Our brothers have made our heartsmelt in fear. They say, ‘The people are stronger and taller

than we are; the cities are large, with walls up to the sky.

We even saw the Anakites there.’”

1. CLARKE, “Cities - walled up to heaven - That is, with very high walls which could not be

easily scaled. High walls around houses, etc., in these parts of Arabia are still deemed a sufficient

defense against the Arabs, who scarcely ever attempt any thing in the way of plunder but on

horseback. The monastery on Mount Sinai is surrounded with very high walls without any gate;

in the upper part of the wall there is a sort of window, or opening, from which a basket is

suspended by a pulley, by which both persons and goods are received into and sent from the

place. It is the same with the convent of St. Anthony, in Egypt; and this sort of wall is deemed a

sufficient defense against the Arabs, who, as we have already observed, scarcely ever like to alight

from their horses.

2. GILL, “Whither shall we go up?.... What way can we go up into the land? where is there any

access for us? the mountain we are come to, and directed to go up, is possessed by the Amorites, a

strong and mighty people, who keep and guard the passes, that there is no entrance: our brethren

have discouraged our hearts; ten of the spies; for Joshua and Caleb encouraged them with very

powerful arguments, which had they listened to, it would have been well for them: saying, the

people is greater and taller than we; more in number, larger in bulk of body, and higher in

stature: the cities are great, and walled up to heaven; an hyperbolical expression; their fears

exaggerated the account of the spies; they told them they were great, large, and populous, walled,

and strongly fortified; which appeared in their frightened imaginations as if their walls were so

high as to reach up to heaven, so that it was impossible to scale them, or get possession of them:

and, moreover, we have seen the sons of the Anakims there; the giants so called from Anak, the

son of Arba, the father of them; their names are given, Num_13:22.

3. K&D, ““Whither shall we go up? Our brethren (the spies) have quite discouraged our heart” (

,lit., to cause to flow away; cf. Jos_2:9), viz., through their report (Num_13:28-29 ,המס

Num_13:31-33), the substance of which is repeated here. The expression בשמים, “in heaven,”

towering up into heaven, which is added to “towns great and fortified,” is not an exaggeration,

but, as Moses also uses it in Deu_9:1, a rhetorical description of the impression actually received

with regard to the size of the towns. (Note: “The eyes of weak faith or unbelief saw the towns

really towering up to heaven. Nor did the height appear less, even to the eyes of faith, in relation,

that is to say, to its own power. Faith does not hide the difficulties from itself, that it may not rob

the Lord, who helps it over them, of any of the praise that is justly His due” (Schultz).)

“The sons of the Anakims:” see at Num_13:22.

4. W. G. JORDAN, “Josh. 11:21, 22. Sons of the Anakim, elsewhere referred to as "Anakim" or

"Sons of Anak," were giants; Num. 13 : 33 applies to them the term Nephilim used in Gen.

6 : 4 (A.V. " giants ") ; according to Josh. 11:21 they were cut off by Joshua from Hebron, etc.,

and only in the cities of the Philistines were some of them left.”

29 Then I said to you, “Do not be terrified; do not be

afraid of them.

1. GILL, “Then I said unto you, dread not, neither be afraid of them. With such like words he

had exhorted and encouraged them before the spies were sent, and he still uses the same, or

stronger terms, notwithstanding the report that had been made of the gigantic stature and walled

cities of the Canaanites. This speech of Moses, which is continued in the two following verses, is

not recorded in Num_14:5, it is only there said, that Moses and Aaron fell on their faces, but no

account is given of what was said by either of them.

2. HENRY, “He tells them what pains he took with them to encourage them, when their brethren

had said so much to discourage them (Deu_1:29): Then I said unto you, Dread not. Moses

suggested enough to have stilled the tumult, and to have kept them with their faces towards

Canaan. He assured them that God was present with them, and president among them, and

would certainly fight for them, Deu_1:30. And for proof of his power over their enemies he refers

them to what they had seen done in Egypt, where their enemies had all possible advantages

against them and yet were humbled and forced to yield, Deu_1:30. And for proof of God's

goodwill to them, and the real kindness which he intended them, he refers them to what they had

seen in the wilderness (Deu_1:31, Deu_1:33), through which they had been guided by the eye of

divine wisdom in a pillar of cloud and fire (which guided both their motions and their rests), and

had been carried in the arms of divine grace with as much care and tenderness as were ever

shown to any child borne in the arms of a nursing father. And was there any room left to distrust

this God? Or were they not the most ungrateful people in the world, who, after such sensible

proofs of the divine goodness, hardened their hearts in the day of temptation? Moses had

complained once that God had charged him to carry this people as a nursing father doth the

sucking child (Num_11:12); but here he owns that it was God that so carried them, and perhaps

this is alluded to (Act_13:18), where he is said to bear them, or to suffer their manners.

3. K&D, “The attempt made by Moses to inspire the despondent people with courage, when they

were ready to despair of ever conquering the Canaanites, by pointing them to the help of the

Lord, which they had experienced in so mighty and visible a manner in Egypt and the desert, and

to urge them to renewed confidence in this their almighty Helper and Guide, was altogether

without success. And just because the appeal of Moses was unsuccessful, it is passed over in the

historical account in Num 13; all that is mentioned there (Deu_1:6-9) being the effort made by

Joshua and Caleb to stir up the people, and that on account of the effects which followed the

courageous bearing of these two men, so far as their own future history was concerned. The

words “goeth before you,” in Deu_1:30, are resumed in Deu_1:33, and carried out still further.

“Jehovah,...He shall fight for you according to all (ככל) that,” i.e., in exactly the same manner, as,

“He did for you in Egypt,” especially at the crossing of the Red Sea (Ex 14), “and in the wilderness,

which thou hast seen ( ראית, as in Deu_1:19), where (אשר without בו in a loose connection; see

Ewald, §331, c. and 333, a.) Jehovah thy God bore thee as a man beareth his son;” i.e., supported,

tended, and provided for thee in the most fatherly way (see the similar figure in Num_11:12, and

expanded still more fully in Psa_23:1-6).

30 The LORD your God, who is going before you, will

fight for you, as he did for you in Egypt, before your veryeyes,

1. CLARKE, “The Lord - shall fight for you - In the Targum of Onkelos, it is, the Word of the

Lord shall fight for you. In a great number of places the Targums or Chaldee paraphrases use the

term מימרא דיי meimera dayeya or Yehovah, the Word of the Lord, exactly in the same way in

which St. John uses the term Λογος Logos in the first chapter of his Gospel. Many instances of

this have already occurred.

2. GILL, “The Lord your God, which goeth before you,.... In a pillar of cloud by day, and in a

pillar of fire by night: he shall fight for you; wherefore, though their enemies were greater and

taller than they, yet their God was higher than the highest; and cities walled up to heaven would

signify nothing to him, whose throne is in the heavens: according to all that he did for you in

Egypt before your eyes: which is observed to encourage their faith in God; for he that wrought

such wonders in Egypt for them, which their eyes, at least some of them, and their fathers,

however, had seen, what is it he cannot do?

31 and in the wilderness. There you saw how the LORDyour God carried you, as a father carries his son, all the

way you went until you reached this place.”

1. GILL, “ And in the wilderness,.... Where he had fed them with manna, brought water out of

rocks for them, protected them from every hurtful creature, had fought their battles for them,

and given them victory over Amalek, Sihon, and Og: where thou hast seen how the Lord thy God

bare thee as a man doth bear his son; in his arms, in his bosom, with great care and tenderness:

in all the way that ye went, until ye came into this place; supplying their wants, supporting their

persons, subduing their enemies, and preserving them from everything hurtful to them; and

therefore having God on their side, as appeared by so many instances, of his favour to them, they

had nothing to dread or fear from the Canaanites, though ever so mighty.

2. F. B. Meyer, “A SAFE carriage was that! In His love and in His pity God redeemed them, and

bare them, and carried them all the days of old. When the little lad was tired and complained of

his head, his father bade a servant carry him to his mother; but God does not hand over His

children to His servants, He carries them Himself. When we realize that His everlasting arms are

underneath, it is safer riding than any the ingenuity of man can devise; and here we need fear no

ill. "In all the way."--There are great varieties in the way--sometimes the sleepers are badly laid,

and the carriage rocks and jolts; sometimes the gradient is steep, and the progress tedious;

sometimes the pilgrim has to go afoot, climbing with difficulty from ridge to ridge; sometimes the

route lies through a territory infested with enemies, and haunted by miasma; but we can each

rejoice in the fact that the Lord "knoweth the way that I take," and that all the way, those gentle

and unwearied arms bear us up and on.

"All the days."--Never a day without its cross, its lesson, its discipline, its peril; but never a day

that God does not bear us up in His hands, as some mighty river bears up the boat of the

missionary explorer. Through wilds, past villages of infuriated savages, over reefs and rocks, the

patient river bears the voyager and his goods. Thus does God carry us. The Good Shepherd

carries the lambs in His bosom. Why, then, should we dread the future, or quail before the faces

of our foes? "The eternal God is thy refuge; and underneath are the everlasting arms." So

strong: so tender! Let yourself go, and trust.”

32 In spite of this, you did not trust in the LORD your

God,

1. GILL, “Yet in this thing ye did not believe the Lord your God. That they might go up and

possess the land at once, and that he would fight for them, and subdue their enemies under them;

or notwithstanding the favours bestowed upon them, and because of them, they did not believe in

the Lord their God, and which was a great aggravation of their unbelief, and was the cause of

their not entering into the good land, Heb_3:19.

2. K&D, ““And even at this word ye remained unbelieving towards the Lord;” i.e., notwithstanding

the fact that I reminded you of all the gracious help that he had experienced from your God, ye

persisted in your unbelief. The participle מאמינם אינכם , “ye were not believing,” is intended to

describe their unbelief as a permanent condition. This unbelief was all the more grievous a sin,

because the Lord their God went before them all the way in the pillar of cloud and fire, to guide

and to defend them. On the fact itself, comp. Num_9:15., Num_10:33, with Exo_13:21-22.

33 who went ahead of you on your journey, in fire by

night and in a cloud by day, to search out places for you to

camp and to show you the way you should go.

1. GILL, “Who went in the way before you, to search you out a place to pitch your tents in,.... For

when the cloud was taken up they journeyed, and when that rested, there they pitched their

tents; and hereby they were directed to places the most convenient for water for them and their

flocks, or for safety from those that might annoy them: in fire by night, to show you by what way

ye should go; which otherwise they could not have found in dark nights, in which they sometimes

travelled, and in, a wilderness where there were no tracks, no beaten path, no common way: and

in a cloud by day; to shelter them from the scorching sun, where there were no trees nor hedges

to shade them, only rocky crags and hills.

34 When the LORD heard what you said, he was angry

and solemnly swore:

1. CLARKE, “The Lord - was wroth - That is, his justice was incensed, and he evidenced his

displeasure against you; and he could not have been a just God if he had not done so.

2. GILL, “ And the Lord heard the voice of your words,.... Of their murmurings against Moses

and Aaron, and of their threatenings to them, Joshua and Caleb, and of their impious charge of

hatred of them to God for bringing them out of Egypt, and of their rash wishes that they had died

there or in the wilderness, and of their wicked scheme and proposal to make them a captain, and

return to Egypt again: and was wroth, and sware; by his life, himself; see Num_14:28,

3. HENRY, “He repeats the sentence passed upon them for this sin, which now they had seen the

execution of. 1. They were all condemned to die in the wilderness, and none of them must be

suffered to enter Canaan except Caleb and Joshua, Deu_1:34-38. So long they must continue in

their wanderings in the wilderness that most of them would drop off of course, and the youngest

of them should be cut off. Thus they could not enter in because of unbelief. It was not the breach

of any of the commands of the law that shut them out of Canaan, no, not the golden calf, but their

disbelief of that promise which was typical of gospel grace, to signify that no sin will ruin us but

unbelief, which is a sin against the remedy. 2. Moses himself afterwards fell under God's

displeasure for a hasty word which they provoked him to speak: The Lord was angry with me for

your sakes, Deu_1:37. Because all the old stock must go off, Moses himself must not stay behind.

Their unbelief let death into the camp, and, having entered, even Moses falls within his

commission. 3. Yet here is mercy mixed with wrath. (1.) That, though Moses might not bring

them into Canaan, Joshua should (v. 38): Encourage him; for he would be discouraged from

taking up a government which he saw Moses himself fall under the weight of; but let him be

assured that he shall accomplish that for which he is raised up: He shall cause Israel to inherit it.

Thus what the law could not do, in that it was weak, Jesus, our Joshua, does by bringing in the

better hope. (2.) That, though this generation should not enter into Canaan, the next should,

Deu_1:39. As they had been chosen for their fathers' sakes, so their children might justly have

been rejected for their sakes. But mercy rejoiceth against judgement.

4. JAMISON, “the Lord heard the voice of your words, and was wroth — In consequence of this

aggravated offense (unbelief followed by open rebellion), the Israelites were doomed, in the

righteous judgment of God, to a life of wandering in that dreary wilderness till the whole adult

generation had disappeared by death. The only exceptions mentioned are Caleb and Joshua, who

was to be Moses’ successor.

5. K&D, “Jehovah was angry, therefore, when He heard these loud words, and swore that He

would not let any one of those men, that evil generation, enter the promised land, with the

exception of Caleb, because he had followed the Lord faithfully (cf. Num_14:21-24). The hod in

.is the antiquated connecting vowel of the construct state זולתי

But in order that he might impress upon the people the judgment of the holy God in all its

stern severity, Moses added in Deu_1:37 : “also Jehovah was angry with me for your sakes, saying,

Thou also shalt not go in thither;” and he did this before mentioning Joshua, who was excepted

from the judgment as well as Caleb, because his ultimate intention was to impress also upon the

minds of the people the fact, that even in wrath the Lord had been mindful of His covenant, and

when pronouncing the sentence upon His servant Moses, had given the people a leader in the

person of Joshua, who was to bring them into the promised inheritance. We are not to infer from

the close connection in which this event, which did not take place according to Num_20:1-13 till

the second arrival of the congregation at Kadesh, is placed with the earlier judgment of God at

Kadesh, that the two were contemporaneous, and so supply, after “the Lord as angry with me,”

the words “on that occasion.” For Moses did not intend to teach the people history and

chronology, but to set before them the holiness of the judgments of the Lord. By using the

expression “for your sakes,” Moses did not wish to free himself from guilt. Even in this book his

sin at the water of strife is not passed over in silence (cf. Deu_32:51). But on the present occasion,

if he had given prominence to his own fault, he would have weakened the object for which he

referred to this event, viz., to stimulate the consciences of the people, and instil into them a

wholesome dread of sin, by holding up before them the magnitude of their guilt. But in order that

he might give no encouragement to false security respecting their own sin, on the ground that

even highly gifted men of God fall into sin as well, Moses simply pointed out the fact, that the

quarreling of the people with him occasioned the wrath of God to fall upon him also.

35 “No one from this evil generation shall see the good

land I swore to give your ancestors,

1. GILL, “Surely there shall not one of these men of this evil generation see the good land,.... The

land of Canaan; not only not one of the spies that brought the ill report of that land, but of that

body of people that gave credit to it, and murmured upon it: which I sware to give unto your

fathers; Abraham, Isaac, and Jacob; see Deu_1:8.

2.Imagine a whole generation who saw with their own eyes the wonders of God's power, and yet

they were all condemned to die without ever receiving the land God promised them. Such is the

folly of man, for he can be so lacking in faith that even God cannot bless them the way he desires

to do. It was not God's will for them to rebel and die rather than inherit the promised land, and

so we see that God's will is not always done on earth as it is in heaven. That is why we pray that it

will be, for it is not automatic. It is dependent upon the cooperation of man and his will. The

failure of this generation was not due to God's will, but to their own rebellious will. Man's

rebellion hinders the will of God often just as it did in this situation. Judgment is the result of

man's rebellion against the known will of God, and this whole generation suffered severe

judgment for their rebellion.

36 except Caleb son of Jephunneh. He will see it, and I

will give him and his descendants the land he set his feeton, because he followed the LORD wholeheartedly.”

1. Here is one man who went against the grain of the majority. He did what God wanted him to

do, and the result is, he was greatly rewarded with part of the promised land.

2. GILLsave Caleb, the son of Jephunneh, he shall see it,.... Enter into it, and enjoy it:

and Joshua also; who was the other spy with him, that brought a good report of the land; see

Deu_1:38, and to him will I give the land that he hath trodden upon, and to his children: not the

whole land of Canaan, but that part of it which he particularly came to and searched; and where

the giants were, and he saw them, and notwithstanding was not intimidated by them, but

encouraged the people to go up and possess it; and the part he came to particularly, and trod on,

was Hebron, Num_13:22 and which the Targum of Jonathan, Jarchi, and Aben Ezra, interpret of

that; and this was what was given to him and his at the division of the land, Jos_14:13, because he

hath wholly followed the Lord; see Num_14:24.

3. W. G. JORDAN, “36-39. These verses read like an editor's note on the basis of 3 : 28 and Num.

14 : 24, to point out that there were exceptions to this sweeping condemnation. Caleb and Joshua

are brought in here rather awkwardly ; and Moses, who throughout has sought to encourage the

people, is called to suffer on account of their sin. According to Num. 20: 10-12 (P) Moses is

excluded from the land of promise because of his own transgression ; and this happened at the

same spot thirty-seven years later than the sending forth of the spies, as here recorded, an

instance of double tradition (see Introd., p. 5). In this case the anger of their God is not visited

upon the children ; the present generation suffers for its own sin, and in the children mercy again

finds expression and the promise is fulfilled, Isa. 7 : 15, 16; Ezek. 18.”

37 Because of you the LORD became angry with me also

and said, “You shall not enter it, either.

1. BARNES, “The sentence on Moses was not passed when the people rebelled during their first

encampment at Kadesh, but some 37 years later, when they had re-assembled in the same

neighborhood at Meribah (see the Num_20:13 note). He alludes to it here as having happened not

many months previously, bearing on the facts which were for his purpose in pricking the

conscience of the people.

2. CLARKE, “The Lord was angry with me - See on Num_20:12 (note), etc., where a particular

account is given of the sin of Moses.

3. GILL, “Also the Lord was angry with me for your sakes,.... Not at the same time, though, as

some think, at the same place, near thirty eight years afterwards, they provoking him to speak

unadvisedly with his lips; see Num_20:10, saying, thou shalt not go in thither: into the land of

Canaan; and though he greatly importuned it, he could not prevail; see Deu_3:25.

4. JAMISON, “Also the Lord was angry with me for your sakes — This statement seems to

indicate that it was on this occasion Moses was condemned to share the fate of the people. But we

know that it was several years afterwards that Moses betrayed an unhappy spirit of distrust at

the waters of strife (Psa_106:32, Psa_106:33). This verse must be considered therefore as a

parenthesis.

38 But your assistant, Joshua son of Nun, will enter it.

Encourage him, because he will lead Israel to inherit it.

1. GILL, “ But Joshua, the son of Nun, which standeth before thee,.... His servant and minister,

which this phrase is expressive of: he shall go in thither: into the good land, instead of Moses, and

as his successor, and who was to go before the children of Israel, and introduce them into it, as a

type of Christ, who brings many sons to glory: encourage him; with the promise of the divine

Presence with him, and of success in subduing the Canaanites, and settling the people of Israel in

their land; and so we read that Moses did encourage him, Deu_31:7. for he shall cause Israel to

inherit it; go before them as their captain, and lead them into it; fight their battles for them,

conquer their enemies, and divide the land by lot for an inheritance unto them; so the heavenly

inheritance is not by the law of Moses, and the works of it, but by Joshua, or Jesus, the Saviour,

by his achievements, victories, and conquests.

2. Spurgeon, “God employs his people to encourage one another. He did not say to an angel,

“Gabriel, my servant Joshua is about to lead my people into Canaan—go, encourage him.” God

never works needless miracles; if his purposes can be accomplished by ordinary means, he will

not use miraculous agency. Gabriel would not have been half so well fitted for the work as Moses.

A brother’s sympathy is more precious than an angel’s embassy. The angel, swift of wing, had

better known the Master’s bidding than the people’s temper. An angel had never experienced the

hardness of the road, nor seen the fiery serpents, nor had he led the stiff-necked multitude in the

wilderness as Moses had done. We should be glad that God usually works for man by man. It

forms a bond of brotherhood, and being mutually dependent on one another, we are fused more

completely into one family. Brethren, take the text as God’s message to you. Labour to help

others, and especially strive to encourage them. Talk cheerily to the young and anxious enquirer,

lovingly try to remove stumblingblocks out of his way. When you find a spark of grace in the

heart, kneel down and blow it into a flame. Leave the young believer to discover the roughness of

the road by degrees, but tell him of the strength which dwells in God, of the sureness of the

promise, and of the charms of communion with Christ. Aim to comfort the sorrowful, and to

animate the desponding. Speak a word in season to him that is weary, and encourage those who

are fearful to go on their way with gladness. God encourages you by his promises; Christ

encourages you as he points to the heaven he has won for you, and the spirit encourages you as he

works in you to will and to do of his own will and pleasure. Imitate divine wisdom, and encourage

others, according to the word of this evening.”

3. K&D, “Who standeth before thee,” equivalent to “in thy service” (Exo_24:13; Exo_33:11 : for

this meaning, see Deu_10:8; Deu_18:7; 1Ki_1:28). “Strengthen him:” comp. Deu_31:7; and with

regard to the installation of Joshua as the leader of Israel, see Num_27:18-19. The suffix in ינחילנהpoints back to הארץ in Deu_1:35. Joshua would divide the land among the Israelites for an

inheritance, viz., (v. 39) among the young Israelites, the children of the condemned generation,

whom Moses, when making a further communication of the judicial sentence of God

(Num_14:31), had described as having no share in the sins of their parents, by adding, “who

know not to-day what is good and evil.” This expression is used to denote a condition of spiritual

infancy and moral responsibility (Isa_7:15-16). It is different in 2Sa_19:36. - In Deu_1:40-45 he

proceeds to describe still further, according to Num_14:39-45, how the people, by resisting the

command of God to go back into the desert (Deu_1:41, compared with Num_14:25), had simply

brought still greater calamities upon themselves, and had had to atone for the presumptuous

attempt to force a way into Canaan, in opposition to the express will of the Lord, by enduring a

miserable defeat. Instead of “they acted presumptuously to go up” (Num_14:44), Moses says

here, in Deu_1:41, “ye acted frivolously to go up;” and in Deu_1:43, “ye acted rashly, and went up.”

.to boil, or boil over (Gen_25:29), signifies to act thoughtlessly, haughtily, or rashly ,זוד from הזיד

On the particular fact mentioned in Deu_1:44, see at Num_14:45.

4. Deut. 3:28 “But commission Joshua, and encourage and strengthen him, for he will lead this

people across and will cause them to inherit the land that you will see."

5. There is an old story about a pastor leaving a church. At his farewell dinner, he tried to

encourage one of the pillar members, “Don’t be so sad. The next pastor might be better than me.”

She replied, “That’s what they said last time, but it keeps getting worse.”

39 And the little ones that you said would be taken

captive, your children who do not yet know good from bad

—they will enter the land. I will give it to them and theywill take possession of it.

1. GILL, “Moreover, your little ones, which ye said should be a prey,.... To the Amorites, into

whose hands they expected to be delivered, Deu_1:27 see Num_14:3.

and your children, which in that day had no knowledge between good and evil; not being at years

of understanding, and which is a common description of children; it is particularly expressed "in

that day", for now they were the very persons Moses was directing his speech unto, and relating

this history, it being thirty eight years ago when this affair was, so that now they were grown up

to years of discretion:

they shall go in thither, and unto them will I give it, and they shall possess it: the relation of which

now might serve greatly to encourage their faith, as well as it would be a fulfilment of the promise

of the land made unto Abraham, Isaac, and Jacob, which was not made of none effect through

the unbelief of the Israelites, whose carcasses fell in the wilderness, since their posterity was to

enjoy it, and did.

2. JAMISON, “your children ... who in that day had no knowledge between good and evil — All

ancient versions read “to-day” instead of “that day”; and the sense is - “your children who now

know,” or “who know not as yet good or evil.” As the children had not been partakers of the

sinful outbreak, they were spared to obtain the privilege which their unbelieving parents had

forfeited. God’s ways are not as man’s ways [Isa_55:8, Isa_55:9].

40 But as for you, turn around and set out toward the

desert along the route to the Red Sea.[a]”

1. GILL, “ But as for you, turn ye,.... From the mountain of the Amorites, the border of the land

of Canaan: and take your journey into the wilderness, by the way of the Red sea: see Num_14:25.

Jarchi says this wilderness was by the side of the Red sea, to the south of Mount Seir, and divided

between the Red sea and the mount; so that now they drew to the side of the sea, and compassed

Mount Seir, all the south of it, from west to east.

2. HENRY, “He reminds them of their foolish and fruitless attempt to get this sentence reversed

when it was too late. 1. They tried it by their reformation in this particular; whereas they had

refused to go up against the Canaanites, now they would go up, aye, that they would, in all haste,

and they girded on their weapons of war for that purpose, Deu_1:41. Thus, when the door is shut,

and the day of grace is over, there will be found those that stand without and knock. But this,

which looked like a reformation, proved but a further rebellion. God, by Moses, prohibited the

attempt (Deu_1:42): yet they went presumptuously up to the hill (Deu_1:43), acting now in

contempt of the threatening, as before in contempt of the promise, as if they were governed by a

spirit of contradiction; and it sped accordingly (Deu_1:44): they were chased and destroyed; and,

by this defeat which they suffered when they provoked God to leave them, they were taught what

success they might have had if they had kept themselves in his love. 2. They tried by their prayers

and tears to get the sentence reversed: They returned and wept before the Lord, Deu_1:45. While

they were fretting and quarrelling, it is said (Num_14:1): They wept that night; those were tears of

rebellion against God, these were tears of repentance and humiliation before God. Note, Tears of

discontent must be wept over again; the sorrow of the world worketh death, and is to be repented

of; it is not so with godly sorrow, that will end in joy. But their weeping was all to no purpose. The

Lord would not harken to your voice, because you would not harken to his; the decree had gone

forth, and, like Esau, they found no place of repentance, though they sought it carefully with

tears.

3. JAMISON, “Deu 1:40-45 - turn you, and take your journey into the ... Red Sea — This

command they disregarded, and, determined to force an onward passage in spite of the earnest

remonstrances of Moses, they attempted to cross the heights then occupied by the combined

forces of the Amorites and Amalekites (compare Num_14:43), but were repulsed with great loss.

People often experience distress even while in the way of duty. But how different their condition

who suffer in situations where God is with them from the feelings of those who are conscious that

they are in a position directly opposed to the divine will! The Israelites were grieved when they

found themselves involved in difficulties and perils; but their sorrow arose not from a sense of the

guilt so much as the sad effects of their perverse conduct; and “though they wept,” they were not

true penitents. So the Lord would not hearken to their voice, nor give ear unto them.

41 Then you replied, “We have sinned against the LORD.We will go up and fight, as the LORD our God

commanded us.”

So every one of you put on his weapons, thinking it easy togo up into the hill country.

1. BARNES, “Ye were ready to go up into the hill - Rather, perhaps, “ye made light of going up;”

i. e. “ye were ready to attempt it as a trifling undertaking.” Deu_1:43 shows the issue of this spirit

in action; compare marginal references.

2. GILL, “ Then ye answered, and said unto me,.... Not being willing to go into the wilderness

again, though they wished they had died in it; nor to go the way of the Red sea, which was their

way back again to Egypt, though they had been for appointing a captain, and returning thither;

but now they repented of what they had said and done: we have sinned against the Lord; by

murmuring against his servants, and disobeying his commands:

we will go up and fight according to all that the Lord our God hath commanded us; which is

more than they were bid to do; they were only ordered to go up and possess the land, and it was

promised them the Lord would fight for them: and when ye had girded on every man his

weapon; his sword upon his thigh; a large number of them, for all of them were not so disposed,

though many were:

ye were ready to go unto the hill; though before backward enough, when they were bid to do it.

De Dieu, from the use of the word (n) in the Arabic language, renders it, "ye reckoned it easy to

go up unto the hill"; before it was accounted very difficult, by reason the passes were kept and

guarded by the Amorites; but now there was no difficulty, when they were bid to go another way,

but were ready at once to go up, which comes to the same sense; he further observes, that the

word, in another conjugation in the same language, signifies to make light of, or despise (o); and

so may be rendered, "and ye despised"; that is, rejected and despised the order given them to go

into the wilderness by the way of the Red sea in the preceding verse, by their attempting to go up

the hill; though the word so taken will bear another sense, agreeable to the first, that they now

made a light matter of it, as if it was nothing, and there was no difficulty in it to go up the hill,

which before was too hard and heavy for them.

3. Ron Daniel, “1:41-44 Boldly Going In Without The Lord. When the Israelites realized that

they were about to be judged and lose the land, they suddenly had a change of mind. They

decided that the best thing to do would be to go in and fight. But it wasn't the best thing. Moses

warned them that God wasn't going to go with them. Num. 14:44 But they went up heedlessly to

the ridge of the hill country; neither the ark of the covenant of the LORD nor Moses left the

camp. Moses is letting us know, "Hey, I didn't go. I didn't want anything to do with that!"

How many times have we seen things like this in the Word and in life? Whether it's Balaam

riding the donkey right towards the angel of the Lord who would have killed him with his sword

(Num. 22), or Samson saying,Judg. 16:20 ...“I will go out as at other times and shake myself free.”

he did not know that the LORD had departed from him. I've seen people in sin try to "step out in

faith," and it's always a disaster.”

42 But the LORD said to me, “Tell them, ‘Do not go upand fight, because I will not be with you. You will be

defeated by

your enemies.’”

1. GILL, “And the Lord said unto me,.... When the people had armed themselves, and were in

motion, or ready to set forward to ascend the hill:

say unto them, go not up, neither fight; neither go up the hill, and if they did, contrary to this

order, and should meet with enemies, not fight them, but retreat:

for I am not among you: the ark of the covenant, the symbol of his presence, was then among

them, but it did not go with them, it continued in the camp, Num_14:44 nor did the Lord exert

his power, or show himself present with them, or to be on their side, but left them to themselves,

and to their enemies:

lest ye be smitten before your enemies; God not being with them to fight for them, protect and

defend them, and give them victory.

43 So I told you, but you would not listen. You rebelled

against the LORD’s command and in your arrogance you

marched up into the hill country.

1. GILL, “So I spake unto you,.... The words, the orders he had received from the Lord to deliver

to them:

and ye would not hear; so as to obey them, and act according to them:

but rebelled against the commandment of the Lord: as before, by not going up when he would

have had them gone, and now by attempting it when he forbid them:

and went presumptuously up into the hill; that is, of themselves, in their own strength,

disregarding the commandment of God, and what they were threatened with; this they

endeavoured to do, for they were not able to effect it; the Amorites, perceiving them to make up

the hill, came pouring down upon them in great numbers, and stopped them, and obliged them to

retreat; see Num_14:45.

44 The Amorites who lived in those hills came out against

you; they chased you like a swarm of bees and beat you

down from Seir all the way to Hormah.

1. BARNES, “The Amorites - In Num_14:45, it is “the Amalekites and the Canaanites” who are

said to have discomfited them. The Amorites, as the most powerful nation of Canaan, lend their

name here, as in other passages (eg. Deu_1:7) to the Canaanite tribes generally.

2. GILL, “ And the Amorites which dwelt in the mountain,.... Elsewhere called Canaanites, being

one, and a principal one of the seven nations of Canaan, and who were joined and assisted in the

attack by the Amalekites, Num_14:45. came out against you, and chased you, as bees do; which

being disturbed in their hives come out in great numbers, and with great fury and ardour (for,

though a small creature, it has a great deal of spirit); and pursue the aggressor, and leave him not

till they have stung him, though thereby they lose their stings, and quickly their lives, at least

their usefulness; so these Amorites, being irritated at the approach of the Israelites on their

borders, came out in great numbers and with great wrath, and fell upon them and smote them,

and pursued them a long way, as is after expressed, though these in the issue were destroyed

themselves. The Syriac version renders it, "as bees that are smoked": or irritated by smoke;

which is a method that has been used, and was anciently: to dispossess them of their hives, and

get their honey, as Bochart (p) from various writers has shown, as from Virgil (q), Ovid (r), and

others; and when they are too much smoked become exceeding angry as Aristotle (s) and Pliny (t)

observe; and which same writers take notice of the strength and force of their stings, as that they

will kill with them the largest animals, even horses have been killed by them; and, though such

small feeble creatures, are not afraid to attack men and beasts; yea, sometimes people have been

obliged to leave their habitations, and have been driven out of their country by them, of which

Aelianus (u) gives an instance; all which shows the aptness and propriety of this simile; see

Psa_118:12 and destroyed you in Seir, even unto Hormah; pursued them as far as Mount Seir,

even to another place on the borders of Edom, which was called Hormah, either from the

destruction now or afterwards made here; See Gill on Num_14:45, though some take it not to be

the proper name of a place, but an appellative, and render it, "even unto destruction"; so the

Jerusalem Targum; that is, destroyed them with an utter destruction.

45 You came back and wept before the LORD, but he paidno attention to your weeping and turned a deaf ear to you.

1. It is a standard truth among Christians that God answers all prayer, but the Scripture makes it

clear that God often does not even listen let alone answer. He can have a deaf ear where he does

not hear a thing coming from the pleading of those who deliberately defy his will. He does not say

yes, no, or wait, but rather, “I can't hear you.”

2.GILL, “ And ye returned and wept before the Lord,.... Those that remained when the Amorites

left pursuing them, returned to the camp at Kadesh, where Moses and the Levites were, and the

rest of the people; and here they wept at the door of the tabernacle of the congregation, and

hence said to be "before the Lord"; they wept because of the slaughter that had been made

among them, and because of their sin in going contrary to the will of God, and because they were

ordered into the wilderness; and very probably they cried and prayed unto the Lord, that they

might not be turned back, but that he would go with them, and bring them now into the promised

land:

but the Lord would not hearken to your voice, nor give ear unto you; was inexorable, and would

not repeal the order to go into the wilderness again, where he had sworn in his wrath their

carcasses should fall; the sentence was irrevocable.

3. Ron Daniel, “1:45-46 Weeping Without Being Heard Moses reminds them that after the defeat,

the Israelites wept before the Lord. But God wouldn't listen to them. Why not? Because their

sorrow was not over their sin, but over their defeat. 2Cor. 7:10 ...the sorrow that is according to

the will of God produces a repentance without regret, leading to salvation, but the sorrow of the

world produces death. The lesson that God was waiting for them to learn was obedience and

trust.

4. K&D, “Deu_1:45-46“Then ye returned and wept before Jehovah,” i.e., before the sanctuary;

“but Jehovah did not hearken to your voice.” שוב does not refer to the return to Kadesh, but to an

inward turning, not indeed true conversion to repentance, but simply the giving up of their rash

enterprise, which they had undertaken in opposition to the commandment of God-the return

from a defiant attitude to unbelieving complaining on account of the misfortune that had come

upon them. Such complaining God never hears. “And ye sat (remained) in Kadesh many days, that

ye remained,” i.e., not “as many days as ye had been there already before the return of the spies,”

or “as long as ye remained in all the other stations together, viz., the half of thirty-eight years” (as

Seder Olam and many of the Rabbins interpret); but “just as long as ye did remain there,” as we

may see from a comparison of Deu_9:25. It seemed superfluous to mention more precisely the

time they spent in Kadesh, because that was well known to the people, whom Moses was

addressing. He therefore contented himself with fixing it by simply referring to its duration,

which was known to them all. It is no doubt impossible for us to determine the time they

remained in Kadesh, because the expression “many days” is imply a relative one, and may signify

many years, just as well as many months or weeks. But it by no means warrants the assumption

of Fires and others, that no absolute departure of the whole of the people from Kadesh ever took

place. Such an assumption is at variance with Deu_2:1. The change of subjects, “ye sat,” etc.

(Deu_1:46), and “we turned and removed” (Deu_2:1), by no means proves that Moses only went

away with that part of the congregation which attached itself to him, whilst the other portion,

which was most thoroughly estranged from him, or rather from the Lord, remained there still.

The change of subject is rather to be explained from the fact that Moses was passing from the

consideration of the events in Kadesh, which he held up before the people as a warning, to a

description of the further guidance of Israel. The reference to those events had led him

involuntarily, from Deu_1:22 onwards, to distinguish between himself and the people, and to

address his words to them for the purpose of bringing out their rebellion against God. And now

that he had finished with this, he returned to the communicative mode of address with which he

set out in Deu_1:6, but which he had suspended again until Deu_1:19.

46 And so you stayed in Kadesh many days—all the time

you spent there.

1.CLARKE, “According unto the days that ye abode there - They had been a long time at this

place, see Num_13:27; Num_20:1, Num_20:14, Num_20:21. And some think that the words

mean, “Ye abode as long at Kadesh, when you came to it the second time, as ye did at the first.”

Or, according to others, “While ye were in that part of the desert, ye encamped at Kadesh.”

1. As one grand object of the law of God was to instruct the people in those things which were

calculated to promote their peace and insure their prosperity; and as they were apt to lose

sight of their spiritual interests, without a due attention to which their secular interest could

not be promoted; Moses, not only in this chapter, but through the whole book, calls upon

them to recollect their former miserable situation, in which they held neither life nor

property but at the will of a merciless tyrant, and the great kindness and power of God

manifested in their deliverance from a bondage that was as degrading as it was oppressive.

These things properly remembered would lead them to prize their blessings, and duly

appreciate the mercy of their Maker.

2. But it was not only this general display of God’s kindness, in the grand act of their

deliverance from Egypt, that he wished them to keep constantly in view, but also that

gracious providence which was manifested in every step they took; which directed all their

movements, provided for all their wants, continually showing what they should do, how

they should do it, and also the most proper time and place for every act, whether religious

or civil. By bringing before them in one point of view the history of almost forty years, in

which the strangest and most stupendous occurrences had taken place that had ever been

exhibited to the world, he took the readiest way to impress their minds, not only with their

deep obligation to God, but also to show them that they were a people on whom their

Maker had set his heart to do them good, and that if they feared him they should lack

nothing that was good. He lays out also before them a history of their miscarriages and

rebellion, and the privations and evils they had suffered in consequence, that this might act

as a continual warning, and thus become, in the hands of God, a preventive of crimes.

3. If every Christian were thus to call his past life into review, he would see equal proofs of

God’s gracious regards to his body and soul; equal proofs of eternal mercy in providing for

his deliverance from the galling yoke and oppressive tyranny of sin, as the Israelites had in

their deliverance from Egypt; and equal displays of a most gracious providence, that had

also been his incessant companion through all the changes and chances of this mortal life,

guiding him by its counsel, that he might be at last received into glory. O reader, remember

what God has done for thee during thy forty, fifty, etc., years! He has nourished, fed,

clothed, protected, and saved thee. How often and how powerfully has his Spirit striven

with thee! How often and how impressively thou hast heard his voice in his Gospel and in

his providences! Remember the good resolutions thou hast made, the ingratitude and

disobedience that have marked thy life; how his vows are still upon thee, and how his mercy

still spares thee! And wilt thou live so as to perish for ever? God forbid! He still waits to be

gracious, and rejoices over thee to do thee good. Learn from what is before thee how thou

shouldst fear, love, believe in, and obey thy God. The Lamb of God, that taketh away the sin

of the world, is still before the throne; and whosoever cometh unto God through him shall

in nowise be cast out. He who believes these things with an upright heart will soon be

enabled to live a sanctified life.

2. GILL, “So ye abode in Kadesh many days,.... Yea, some years, as some think: according to the

days that ye abode there; that is, according to Jarchi, as they did in the rest of the journeys or

stations; so that as they were thirty eight years in all at several places, they were nineteen years in

Kadesh; the same is affirmed in the Jewish chronology (w). Maimonides says (x) they were

eighteen years in one place, and it is very probable he means this; but Aben Ezra interprets it

otherwise, and takes the sense to be, that they abode as many days here after their return as they

did while the land was searching, which were forty days, Num_13:25, but without fixing any

determinate time, the meaning may only be, that as they had been many days here before this

disaster, so they continued many days after in the same place before they marched onward into

the wilderness again.

3. JAMISON, “So ye abode at Kadesh many days — That place had been the site of their

encampment during the absence of the spies, which lasted forty days, and it is supposed from this

verse that they prolonged their stay there after their defeat for a similar period.