Deuteronomy 1
Barnes' Notes
Introduction to Deuteronomy

The ordinary name of the book is derived, through the Septuagint and Vulgate from that sometimes employed by the Jews, "repetition of the Law," and indicates correctly enough the character and contents of the book.

The bulk of Deuteronomy consists of addresses spoken within the space of 40 days, and beginning on the first day of the 11th month in the 40th year.

The speeches exhibit an unity of style and character which is strikingly consistent with such circumstances. They are pervaded by the same vein of thought, the same tone and tenor of feeling, the same peculiarities of conception and expression. They exhibit matter which is neither documentary nor traditional, but conveyed in the speaker's own words.

Their aim is strictly hortatory; their style is earnest, heart-stirring, and impressive. In some passages it is sublime, but rhetorical throughout. They keep constantly in view the circumstances present at that time and the crisis to which the fortunes of Israel had at last been brought throught. Moses had before him not the men to whom by God's command he delivered the law at Sinai, but the following generation which had grown up in the wilderness. Large portions of the Law necessarily stood in abeyance during the years of wandering; and of his present hearers many must have been strangers to various prescribed observances and ordinances. Now, however, upon their entry into settled homes in Canaan a thorough discharge of the various obligations laid on them by the covenant would become imperative; and it is to this state of things that Moses addresses himself. He speaks to hearers neither wholly ignorant of the Law, nor yet fully versed in it. Much is assumed and taken for granted in his speeches; but in other matters he goes into detail, knowing that instruction in them was needed. Sometimes little opportunity is taken of promulgating regulations which are supplementary or auxiliary to those of the preceding books; some few modifications arising out of different or altered circumstances are now made; and the whole Mosaic system is completed by the addition of several enactments in Deuteronomy 12-26 of a social, civil, and political nature. These would have been wholly superfluous during the nomadic life of the desert; but now that the permanent organization of Israel as a nation was to be accomplished, they could not be longer deferred. Accordingly, the legislator, at the command of God, completes his great work by supplying them. Thus, he provides civil institutions for his people accredited by the same divine sanctions as had been vouchsafed to their religious rites.

The preceding books displayed Moses principally in the capacity of legislator or annalist. Deuteronomy sets him before us in that of a prophet. And he not only warns and teaches with an authority and energy which the sublimest pages of the four greater prophets cannot surpass, but he delivers some of the most notable and incontrovertible predictions to be found in the Old Testament. The prophecy in Deuteronomy 18:18 had no doubt its partial verifications in successive ages, but its terms are satisfied in none of them. The prospect opened by it advances continually until it finds its rest in the Messiah, who stands alone as the only complete counterpart of Moses, and as the greater than he. Deut. 28 and Deuteronomy 32 furnish other and no less manifest examples.

It is generally allowed that Deuteronomy must, in substance, have come from one hand. The book presents, the last four chapters excepted, an undeniable unity in style and treatment; it is cast, so to speak, in one mould; its literary characteristics are such that we cannot believe the composition of it to have been spread over any long period of time: and these facts are in full accord with the traditional view which ascribes the Book to Moses.

Assertions as to the spuriousness of Deuteronomy, though put forward very positively, appear when sifted to rest upon most insufficient arguments. The alleged anachronisms, discrepancies, and difficulties admit for the most part of easy and complete explanation; and no serious attempt has ever been made to meet the overwhelming presumption drawn from the unanimous and unwavering testimony of the ancient Jewish Church and nation that Moses is the author of this book.

Deuteronomy has in a singular manner the attestation of the apostles and of our Lord. Paul, in Romans 10:8; Romans 15:11 argues from it at some length, and expressly quotes it as written by Moses; Peter and Stephen Acts 3:22; Acts 7:37 refer to the promise of "a prophet like unto" Moses, and regard it as given, as it professes to be, by Moses himself; our Lord, wielding "the sword of the Spirit which is the word of God" against the open assaults of Satan, thrice resorts to Deuteronomy for the texts with which He repels the tempter, Matthew 4:4-10. To urge in reply that the inspiration of the apostles, and even the indwelling of the Spirit "without measure" in the Saviour, would not necessarily preserve them from mistakes on such subjects as the authorship of ancient writings, or to fortify such assertions by remarking that our Lord as the Son of Man was Himself ignorant of some things, is to overlook the important distinction between ignorance and error. To be conscious that much truth lies beyond the range of the intelligence is compatible with the perfection of the creature: but to be deceived by the fraud of others and to fall into error, is not so. To assert then that He who is "the Truth" believed Deuteronomy to be the work of Moses and quoted it expressly as such, though it was in fact a forgery introduced into the world seven or eight centuries after the Exodus, is in effect, even though not in intention, to impeach the perfection and sinlessness of His nature, and seems thus to gainsay the first principles of Christianity.

These be the words which Moses spake unto all Israel on this side Jordan in the wilderness, in the plain over against the Red sea, between Paran, and Tophel, and Laban, and Hazeroth, and Dizahab.
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 Deuteronomy 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 Deuteronomy 3:20, Deuteronomy 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,' Numbers 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 (Numbers 13:26 note), or the name of the alluvial district (the Numbers 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" Deuteronomy 33:2; or a city of the same name near the mountain. Compare Genesis 14:6.

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

(There are eleven days' journey from Horeb by the way of mount Seir unto Kadeshbarnea.)
For Kadesh see Numbers 13:26 note; and for Horeb see Exodus 3:1.

And it came to pass in the fortieth year, in the eleventh month, on the first day of the month, that Moses spake unto the children of Israel, according unto all that the LORD had given him in commandment unto them;
After he had slain Sihon the king of the Amorites, which dwelt in Heshbon, and Og the king of Bashan, which dwelt at Astaroth in Edrei:
Astaroth - On this place compare Genesis 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.

On this side Jordan, in the land of Moab, began Moses to declare this law, saying,
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 Numbers 21:25, note; Numbers 22:5, note.

Declare - Render, explain the Law already declared.

The LORD our God spake unto us in Horeb, saying, Ye have dwelt long enough in this mount:
The first and introductory address of Moses to the people is here commenced. It extends to Deuteronomy 4:40; and is divided from the second discourse by the Deuteronomy 1:4 :41-49. A summary of the address is given in the chapter-headings usually found in English Bibles.

Turn you, and take your journey, and go to the mount of the Amorites, and unto all the places nigh thereunto, in the plain, in the hills, and in the vale, and in the south, and by the sea side, to the land of the Canaanites, and unto Lebanon, unto the great river, the river Euphrates.
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.

Behold, I have set the land before you: go in and possess the land which the LORD sware unto your fathers, Abraham, Isaac, and Jacob, to give unto them and to their seed after them.
And I spake unto you at that time, saying, I am not able to bear you myself alone:
This appointment of the "captains" (compare Exodus 18:21 ff) must not be confounded with that of the elders in Numbers 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!

The LORD your God hath multiplied you, and, behold, ye are this day as the stars of heaven for multitude.
(The LORD God of your fathers make you a thousand times so many more as ye are, and bless you, as he hath promised you!)
How can I myself alone bear your cumbrance, and your burden, and your strife?
Take you wise men, and understanding, and known among your tribes, and I will make them rulers over you.
And ye answered me, and said, The thing which thou hast spoken is good for us to do.
So I took the chief of your tribes, wise men, and known, and made them heads over you, captains over thousands, and captains over hundreds, and captains over fifties, and captains over tens, and officers among your tribes.
And I charged your judges at that time, saying, Hear the causes between your brethren, and judge righteously between every man and his brother, and the stranger that is with him.
Ye shall not respect persons in judgment; but ye shall hear the small as well as the great; ye shall not be afraid of the face of man; for the judgment is God's: and the cause that is too hard for you, bring it unto me, and I will hear it.
And I commanded you at that time all the things which ye should do.
And when we departed from Horeb, we went through all that great and terrible wilderness, which ye saw by the way of the mountain of the Amorites, as the LORD our God commanded us; and we came to Kadeshbarnea.
That great and terrible wilderness - Compare Deuteronomy 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 Numbers 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.

And I said unto you, Ye are come unto the mountain of the Amorites, which the LORD our God doth give unto us.
Behold, the LORD thy God hath set the land before thee: go up and possess it, as the LORD God of thy fathers hath said unto thee; fear not, neither be discouraged.
And ye came near unto me every one of you, and said, We will send men before us, and they shall search us out the land, and bring us word again by what way we must go up, and into what cities we shall come.
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 Numbers 13-14, of the occurrences which led to the banishment of the people for 40 years into the wilderness.

And the saying pleased me well: and I took twelve men of you, one of a tribe:
And they turned and went up into the mountain, and came unto the valley of Eshcol, and searched it out.
And they took of the fruit of the land in their hands, and brought it down unto us, and brought us word again, and said, It is a good land which the LORD our God doth give us.
Notwithstanding ye would not go up, but rebelled against the commandment of the LORD your God:
And ye murmured in your tents, and said, Because the LORD hated us, he hath brought us forth out of the land of Egypt, to deliver us into the hand of the Amorites, to destroy us.
Whither shall we go up? our brethren have discouraged our heart, saying, The people is greater and taller than we; the cities are great and walled up to heaven; and moreover we have seen the sons of the Anakims there.
Then I said unto you, Dread not, neither be afraid of them.
The LORD your God which goeth before you, he shall fight for you, according to all that he did for you in Egypt before your eyes;
And in the wilderness, where thou hast seen how that the LORD thy God bare thee, as a man doth bear his son, in all the way that ye went, until ye came into this place.
Yet in this thing ye did not believe the LORD your God,
Who went in the way before you, to search you out a place to pitch your tents in, in fire by night, to shew you by what way ye should go, and in a cloud by day.
And the LORD heard the voice of your words, and was wroth, and sware, saying,
Surely there shall not one of these men of this evil generation see that good land, which I sware to give unto your fathers,
Save Caleb the son of Jephunneh; he shall see it, and to him will I give the land that he hath trodden upon, and to his children, because he hath wholly followed the LORD.
Also the LORD was angry with me for your sakes, saying, Thou also shalt not go in thither.
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 Numbers 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.

But Joshua the son of Nun, which standeth before thee, he shall go in thither: encourage him: for he shall cause Israel to inherit it.
Moreover your little ones, which ye said should be a prey, and your children, which in that day had no knowledge between good and evil, they shall go in thither, and unto them will I give it, and they shall possess it.
But as for you, turn you, and take your journey into the wilderness by the way of the Red sea.
Then ye answered and said unto me, We have sinned against the LORD, we will go up and fight, according to all that the LORD our God commanded us. And when ye had girded on every man his weapons of war, ye were ready to go up into the hill.
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." Deuteronomy 1:43 shows the issue of this spirit in action; compare marginal references.

And the LORD said unto me, Say unto them, Go not up, neither fight; for I am not among you; lest ye be smitten before your enemies.
So I spake unto you; and ye would not hear, but rebelled against the commandment of the LORD, and went presumptuously up into the hill.
And the Amorites, which dwelt in that mountain, came out against you, and chased you, as bees do, and destroyed you in Seir, even unto Hormah.
The Amorites - In Numbers 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. Deuteronomy 1:7) to the Canaanite tribes generally.

And ye returned and wept before the LORD; but the LORD would not hearken to your voice, nor give ear unto you.
So ye abode in Kadesh many days, according unto the days that ye abode there.
Notes on the Bible by Albert Barnes [1834].
Text Courtesy of Internet Sacred Texts Archive.

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