Seventh-day Adventist Bible CommentaryDeuteronomy 1

The Fifth Book of Moses Called DEUTERONOMY INTRODUCTION 1. Title. The book of Deuteronomy is the fifth and last book of the Pentateuch. It is usually referred to among the Jews by the expression “These words,” the first two words of the book in Hebrew. The English title of the book is from the LXX and means “The Second [or, Repeated] Legislation,” in relation to the book of Exodus, which is sometimes referred to as “The First Legislation.” 2. Authorship. The full weight of traditional testimony is overwhelmingly in favor of Moses as the author of the book of Deuteronomy. As far back as one can trace there is no other name suggested. It is only the modern scholar who has questioned it. Added to this traditional testimony is the authority of Jesus Christ and the apostles (Matt. 19:7, 8, cf. Deut. 24:1; Mark 12:19, cf. Deut. 25:5; John 1:17 and 7:19, cf. Deut. 4:44; John 1:45 and Acts 3:22, cf. Deut. 18:15; Heb. 10:28, cf. Deut. 17:2–7). The age of the book is attested by the type of Hebrew expressions used and by the historical facts and settings portrayed. These and other facts testify to Moses as the author (see PP 503). 3. Historical Setting. By the first day of the 11th month of the 40th year of the Exodus, Israel had encamped at Shittim, opposite Jericho, in the plains of Moab east of the Jordan (Num. 25:1; Deut. 1:1–3). During the two months they remained there (Deut. 1:3; cf. Joshua 3:1, 2, 5, 7; 4:19), preparations were made to occupy Canaan, and, perhaps most important of all, Moses spoke the discourses that constitute the bulk of the book of Deuteronomy. 4. Theme. The book is historical, legislative, and hortatory. It consists chiefly of four orations (or three, according to some authorities), with connective notes. The first oration announces Moses’ deposition from the office of leadership. It begins with historic survey and closes with exhortation to keep the law. The second oration reviews the Decalogue as the basis for the covenant between God and Israel and admonishes Israel to obey; the body of the discourse consists of a recital of the requirements of civil, social, and religious legislation. The third oration is concerned with the ritual of the blessing and the curse. Here Moses rises to heights of oratorical denunciation unsurpassed in literature.The fourth oration again presents, with brief historic survey, an exhortation to keep the law, and explains the covenant in the heart. In the oratory of Deuteronomy, Moses appeals to his people to order their lives according to the revealed will of God. Obedience means life; disobedience means death. Moses employs historic facts as the groundwork of his exhortation, and reinforces his message by appealing to Israel’s love and gratitude to God and their dignity as God’s chosen people. Aware of the dangers of idolatry and of the substitution of form for the essential spirit of religion, Moses stresses the supremacy of Jehovah and His law, the spiritual nature of His worship and service, and His faithfulness in keeping covenant with Israel and with all nations. A unique cycle of great oratory, Deuteronomy is the valedictory of a man who loved his people so deeply that he begged to be blotted out of the book of life if their sin could not be forgiven (Ex. 32:32). The influence of Deuteronomy, and its place in the religious life of the Hebrews—and of Christendom—is great. The re-discovery of the “book of the law” at the time of King Josiah produced one of the greatest religious reformations in history (see 2 Kings 22, 23; 2 Chron. 34, 35; PK 392-406). Deuteronomy became the keystone of Hebrew religious

devotion; every true Hebrew recited one of its chapters daily. Jesus met the temptations of the evil one with three quotations from Deuteronomy (Matt. 4:1–11; see Deut. 8:3; 6:16; 6:13), and, answering the question of the lawyer, gave as the first and great commandment the central sentence of Deuteronomy (Matt. 22:35–38; see Deut. 6:5; 10:12; 30:6). Paul employed the phraseology of Deuteronomy (ch. 30:11–14) to illustrate the idea of righteousness by faith (Rom. 10:6–8). 5. Outline. I. Title and Introduction, 1:1–5. II. First Oration: Moses’ Announcement of Deposition, 1:6 to 4:43. A. Events from Sinai to Canaan, 1:6 to 3:29. B. Admonitions and exhortations to keep the law, 4:1–40. C. Appointment of cities of refuge, 4:41–43. III. Second Oration: A Review of the Law, 4:44 to 26:19. A. Introduction, 4:44–49. B. The Decalogue the basis of the covenant, 5:1–33. C. Exhortations to obedience, 6:1 to 11:32. D. The Book of the Covenant, 12:1 to 26:19. IV. Third Oration: The Blessing and the Curse, 27:1 to 28:68. A. Introduction, 27:1–13. B. The curses, 27:14–26. C. Blessing and curses, 28:1–68. V. Fourth Oration: The Covenant in Moab, 29:1 to 30:20. A. Brief review of events from Egypt to Canaan, 29:1–9. B. Exhortation to keep the law, 29:10–29. C. Promise of mercy, 30:1–10. D. The covenant in the heart, 30:11–20. VI. The Responsibilities of Leadership Laid Down, 31:1 to 34:12. A. Moses’ appeal to Joshua and to all Israel, 31:1–29. B. Moses’ song of victory and parting admonition, 31:30 to 33:29. C. Moses’ death, burial, and epitaph, 34:1–12.

All Israel. There would seem to be difficulty in the voice of Moses being heard by so large a throng. It is possible, therefore, that his words were repeated by appointed leaders stationed among the people. This side Jordan. That is, the eastern side of the river. It was “beyond the Jordan” (RSV) as viewed from western Palestine. The region is known today as Transjordan. The wilderness. The vicinity of the eastern side of Jordan adjacent to the wilderness of wandering. In the plain. That is, the ’Araba of Moab (Num. 22:1). The term ’Araba, here translated “plain,” applies to all the low-lying country of the river Jordan clear down to the Gulf of Aqaba, or to any part of it. The deepest part of this geographical depression is the Dead Sea.

The Red sea. The word “sea” is not in the Hebrew text. When Moses refers to the Red Sea, he uses the word for “sea” (Deut. 1:40). The Heb. suph, translated “Red,” literally means “reed” (see on Ex. 10:19). Reference here is probably to a locality east of the Jordan not yet identified. Between Paran. The place names here given do not appear in the account of the Israelite wanderings (Num. 33). Some have identified Hazeroth with the watering place ‘ain Khadra, half way between Sinai and Ezion-geber. Otherwise, nothing is known of the places here mentioned. Laban means “white,” and Dizahab refers to a region “of gold.”

Ellen G. White

The way of mount Seir. That is, by the Mt. Seir road, around the borders of Edom (see on Num. 21:4).

The forteith year. This included the year in which they left Egypt; the second year, in which they left Sinai after a stay of 11 months; plus 38 years of wandering, until after the death of Aaron (Ex. 19:1; Num. 10:11; Deut. 2:14; see p. 187). The eleventh month. Two months and nine days before crossing the Jordan (cf. Joshua 4:19). The book of Deuteronomy is a record of what occurred during this interval of time.

After he had slain. See Num. 21:21 to 22:1. The two kings here mentioned were conquered in the 40th year of the Exodus. Their defeat was one of the last achievements of Israel under the leadership of Moses.

Began Moses. Literally, “Moses undertook,” or “Moses took upon himself.” The Hebrew verb form here used suggests inward resolution on the part of Moses. This law. The word here translated “law” is one that refers to instruction generally, and would apply to any and all instruction coming from God.

Spake unto us. See Num. 10:13. In Horeb. See on Ex. 3:1 and 19:1. Dwelt long enough. Israel encamped at the foot of Mt. Sinai from the third month of the first year of the Exodus (Ex. 19:1) to the 20th day of the second month of the second year (Num. 10:11). Their sojourn at Sinai was devoted to the organization of Israel as a church and a nation, and to the construction of the tabernacle (see on Ex. 3:1; 13:18).

Ellen G. White

The mount. Not a particular “mount,” but all the “hill country” (RSV) of Palestine, then Amorite territory. It is the same area as that covered by the 12 spies (Num. 13:17– 25). All the places nigh. “All their neighbors” (RSV). The regions adjacent to the hill country of Palestine are next listed. The plain. Heb. ‘Arabah, the depression including the lower Jordan valley (see on Deut. 1:1; see also Deut. 3:17; 2 Kings 25:5), the Dead Sea, and the plain extending southward to the Gulf of Aqaba. The Dead Sea was called “the sea of the plain [’Araba]” (Joshua 3:16; 2 Kings 14:25). The hills. From the same word as “mount” earlier in the verse, in reference to the hilly uplands of central Palestine. The vale. Heb. Shephelah, a term applied to the foothill country lying between the uplands of central Palestine and the coastal plain, particularly that part of it between Judah and Philistia.

The south. Literally, “the Negeb,” the region about Beersheba and Kadesh-barnea. The sea side. The coastal plains of Philistia, and that of Sharon, to the north of Philistia.

I have set the land. Literally, “I have given the land,” that is, placed it at your disposal. Sware unto. A reference to the promises made to Abraham, Isaac, and Jacob and recorded in Gen. 15:18; 17:7, 8; 28:13. Compare Gen. 9:9; 17:7-10, 19; 35:12; 48:4; Ex. 28:43; Num. 25:13.

To bear you. A reference to the advice of Jethro in Ex. 18, and to the appointment of associates to assist Moses in the work of civil administration.

Stars of heaven. A reference to the blessing to Abraham (Gen. 22:17) and Jacob (Gen. 26:24). See also Ex. 32:13.

Hath promised. See Gen. 12:2; 15:5; 17:5, 6; 18:18; 22:17, 18; etc.

Cumbrance. That which wearies one, wears out a person. The word thus translated appears again only in Isa. 1:14, and is there rendered “trouble.” The verb form of the word appears but once (Job 37:11), and is translated “wearieth.” Burden. A weight to be lifted. The same word is translated “exaction” in Neh. 10:31 and “tribute” in 2 Chron. 17:11. Strife. Disputes, contentions, controversies (see Gen. 13:7; Deut. 19:17).

Take you. Literally, “present ye,” or “choose” you (RSV). Wise. The word thus translated may refer to skill in technical work (Isa. 3:3;Jer. 10:9), wisdom in administration (Gen. 41:33, 39), shrewd men (2 Sam. 13:3), and educated men (Ex. 7:11). Understanding. From a noun whose root means “to discern,” “to be intelligent,” “to be discreet,” “to have ability to teach.” Known. That is, “experienced” (see Ex. 18:21, 25). They were recognized to be men of competence and experience.

Ye answered. The verbal acquiescence of the people to the plan of selecting tribal assistants to Moses is here recorded for the first time.

Officers. The word thus translated means “scribe,” or “secretary,” and is from the verb “to write.” The noun probably means “writer” or “secretary,” and refers to one in charge of written records. The same usage of the identical root is found in Arabic.

Charged. That is, instructed or gave orders to. The stranger. A reference to the non-Hebrew who became a proselyte. He was to receive equally fair treatment with the Jew. Uprightness and impartiality in decisions were to mark the professional work of the judges.

Not respect persons. The poor man was to receive equal treatment with the wealthy or with the man of high position. There was to be no respect of persons (see Ex. 23:2, 5; Lev. 19:15). Judgment is God’s. Riches, power, position, birth, education—none of these were to influence a judicial decision. The judges of Israel stood in the place of God. They were, in fact, called ’elohim, literally “gods,” the very word used of God in such texts as Gen. 1:1–31 (see Ex. 7:1). ’Elohim is applied to judges in Ex. 21:6 and 22:8, 9, in their capacity of speaking for God and giving decisions in His name.

At that time. That is, while at Horeb.

When we departed. Literally, when we “lifted up,” or “pulled up [the stakes and tent pegs].” Terrible wilderness. Not only vast but hot, subject to great windstorms that whipped up the sand so as to endanger life, and also infested with various poisonous creatures and wild animals. By the way of. “On the way to” (RSV). Kadesh-barnea. Where the Israelites remained for a long time in the Wilderness of Paran, after refusing to enter Canaan (Num. 13:3, 26).

Give unto us. The hills of central Palestine were part of the promised inheritance.

Fear not. Compare Christ’s use of a similar expression in John 14:27.

The land. See Num. 13:17–20.

Twelve men. See Num. 13:1–16.

They turned. That is, left Kadesh-barnea behind them and went on their way. Valley of Eshcol. See Num. 13:24. The word translated “Eshcol” means “cluster,” particularly a cluster of grapes. The valley of Eshcol is thought to have been to the north of Hebron, a region noted for its large clusters of luscious grapes.

Fruit. See Num. 13:23. A good land. See Num. 13:27; 14:7.

Rebelled. Literally, “were stubbornly rebellious.”

Murmured. See Num. 14:1. Hated us. The children of Israel had become obnoxious to Jehovah because of their idolatry and constant grumbling.

The Anakims. See Num. 13:28, 33.

Goeth. That is, in the pillar of cloud by day and of fire by night (see Ex. 13:21; 32:34; Deut. 31:6, 8). Fight for you. See Ex. 14:14; 17:8; Joshua 10:14, 42; 23:3, 10.

Wilderness. The wilderness of the Red Sea (Ex. 13:18), of Sin (Ex. 16:1), of Sinai (Ex. 19:1, 2), and of Paran (Num. 10:12). Bare thee. Compare Ex. 19:4; Isa. 46:4; 63:9; Hosea 11:4.

Before you. That is, in the cloud (Ex. 13:21, 22; Num. 14:14). A place. See Num. 10:33.

Was wroth. Upon various occasions (Deut. 9:7, 8, 19, 22; Isa. 47:6; 57:16, 17).

That good land. So described again and again (Ex. 3:8; Num. 14:7; Deut. 3:25; 4:21; etc.).

Caleb. Together with Joshua, the successor of Moses, Caleb was an exception to the curse incurred by the people at Kadesh (Num. 14:24, 30). Eleazar, son and successor of Aaron, also entered Canaan (Joshua 17:4; 24:33).

Angry with me. Because of insubordination near Kadesh (Num. 20:2–5).

Standeth. That is, as an attentive servant. He was given the promise of entrance to Canaan, along with Caleb (Num. 14:6, 7, 30).

Little ones. See Num. 14:31. Their tender age and innocence kept them from being partakers of their parents’ sin.

We have sinned. They pretended to repent and do the Lord’s will—after it was too late, and in fear of the penalty visited upon them (Num. 14:40).

Were ready. Literally, “regarded it a light matter,” from a Hebrew verb meaning “to regard as easy,” “to make light of.” The attitude of the people was therefore somewhat different from the impression given by “were ready.” The RSV reads, “thought it easy.”

Go not up. Compare Num. 14:41, 42. The whole attitude of the people reflected shallow thought and superficial repentance. The ark of God’s presence could not accompany them (Num. 14:44).

Went presumptuously. See Num. 14:42–44. The Hebrew verb means “to boil up,” “to seethe,” “to act insolently.” They arrogantly defied the counsel of God.

Chased you, as bees do. An apt figure of speech denoting directness, swiftness, and ferocity of attack. There are calculated risks men may take in dealing with the physical world, and yet win, but it is never safe to defy God.

Wept. Their weeping was with tears of mortification and resentment, not of true repentance. “Before the Lord” means at the door of the tabernacle, where they gathered to voice aloud their feelings. Compare the experience noted in Judges 20:23, 26.

In Kadesh. From the time of their leaving Kadesh-barnea to their arrival at Mt. Hor, about 38 years elapsed. God designed that they should enter immediately. But weeping in perverse impenitence cannot take the place of obedience, nor of genuine repentance.