Deuteronomy 1
AOSNAbout Deuteronomy.
The Book of Deuteronomy
Purpose
To repeat and provide more details about the covenant prior to the death of Moses and the Israelites' entry into the promised land
Author
Moses, according to tradition
Date
Likely either 1406 BC or 1230 BC
Setting
The Israelites are about to enter the promised land, and Moses is nearing the end of his life
God first revealed Israel's national "constitution" (the basic laws that guided the nation) to Moses at Mount Sinai (Exodus 20–23). Now Moses, Israel's great leader, was about to die. God had chosen a younger man, Joshua, to take his place, but Joshua had not yet been fully tested as a leader.
God had rescued Israel from slavery in Egypt and had miraculously cared for them during 40 years in the wilderness. The Israelites were now ready to enter the land God had promised them. However, powerful enemies already lived there and would oppose them.
God had been faithful to Israel in the past, but the future still seemed uncertain. Deuteronomy tells how Israel renewed its covenant (binding agreement) with God. This covenant would guide the nation and lead them to God's blessings throughout the rest of their history.
Setting
Forty years after leaving Egypt, the Israelites arrived at the plains of Moab, across the Jordan River from Jericho. After 40 years in the wilderness, they were ready to cross the Jordan River, defeat the Canaanite nations, and settle in the land God had promised to Abraham. Before this happened, however, God would renew his covenant with them.
Moses knew that he would die before leading the Israelites into the land God had promised them. Before his death, he needed to remind the people of the covenant that God had given through him.
God had first made this covenant with Israel 38 years earlier at Mount Sinai (Exodus 19–24), when the people were on their way to Canaan. Now Israel was about to become a settled nation in its own land. Because of this, the covenant needed to be restated and expanded.
The book of Deuteronomy is this restatement of the covenant.
Summary
Deuteronomy records the final message from Moses to the tribes of Israel. The book contains stories, appeals, warnings, instructions, and promises of blessings or curses based on whether Israel remains faithful to God.
Deuteronomy is written in the form of a treaty, using features commonly found in agreements between nations. It is similar to treaties from the ancient Near East, especially those found in Hittite records. By using this familiar legal and literary form, Moses explains God's purposes to Israel in a way the people could understand.
The formal structure of Deuteronomy helps us understand its theological message. As a covenant text, it shows the seriousness of God's promises and Israel's responsibility to obey the covenant's requirements. Through Israel's obedience, they would experience the blessings God had promised.
As a farewell speech, the book is also connected to a specific time and place in Israel's history.
The following outline shows how Deuteronomy can be understood as a covenant document:
1:1–5 Preamble to the covenant
1:6–4:49 Historical background
5:1–26:15 Covenant requirements
26:16–29:1 Blessings for obedience and curses for disobedience
29:2–30:20 Review of the covenant and choice between life and death
31:1–29 Writing and preserving of the covenant document
31:30–32:43 Witnesses to the covenant
The outline in the book of Deuteronomy reflects its structure both as a covenant text and as a farewell speech made up of a series of sermons.
Author
Jewish and Christian traditions have long taught that Moses wrote Deuteronomy. Both the Old Testament and the New Testament identify Moses as the book's author (see 1 Kings 2:3; 2 Kings 14:6; 2 Chronicles 25:4; Ezra 3:2; Matthew 19:7; Mark 12:19; Luke 20:28; Acts 3:22–23; Romans 10:19; 1 Corinthians 9:9).
However, over the past two hundred years, many scholars have argued that Moses did not write Deuteronomy. Some identify Deuteronomy with the scroll found in the temple during the reign of King Josiah (around 621 BC; see 2 Kings 22:8–20). They argue that the book was written or completed around that time. Other scholars believe that editors added material later, including during or after the Israelite exile in Babylon (538 BC and later).
Archaeologists have discovered Hittite treaty texts from the Late Bronze Age (1500–1200 BC), the period when Moses is traditionally believed to have lived. These texts share several features with Deuteronomy and support the view that the book was written at an early date.
Some scholars compare Deuteronomy to Assyrian treaty texts from the seventh century BC, which are closer in time to King Josiah. However, the Hittite texts are more similar to Deuteronomy in both structure and content than the Assyrian texts. For this reason, some scholars believe it is less likely that Deuteronomy was written during the later period.
In summary, the traditional view that Moses wrote most of Deuteronomy is a reasonable conclusion. Some parts were added later by editors, such as the account of the death of Moses (Deuteronomy 34:5–12). For more information, see the Genesis Book Introduction under "Author."
Literary Form
The structure of Deuteronomy is similar to that of other treaty documents used between nations during the time of the exodus and the conquest of Canaan. Some of these treaties were made between equal nations. Others were made between a stronger ruler and a weaker people.
In this second type of treaty, called a suzerain-vassal treaty, the stronger ruler (the suzerain, or "great king") gave commands and made promises to the weaker people (the vassals). In return, the vassals were expected to obey completely.
Deuteronomy is a suzerain-vassal treaty between God and Israel. God brought the Israelites out of slavery in Egypt and chose them to be his people and servants. He took the initiative in this relationship, established the terms of the covenant, and promised blessings if Israel obeyed. He also warned of judgment if the nation disobeyed.
By using the suzerain-vassal treaty format, Moses shows that Deuteronomy is a covenant document. God chose Israel to be his special people. The covenant did not make them God's people, because God had already identified them as his people before the exodus (Exodus 4:22–23). Instead, the covenant set out how God's people were to live. By reviewing the covenant with this generation of Israelites, Moses prepared them to enter the promised land as God's covenant people.
Meaning and Message
The covenant is the central theme of Deuteronomy and may be one of the main themes of the entire Old Testament. Through the covenant, the Lord joined himself to Israel in a special relationship. The covenant declared that the Lord was Israel's God, that Israel was his people, and that their relationship would accomplish God's plan of redemption (his work to save and restore people).
This great privilege also brought great responsibility. Would Israel live in a way that allowed them to carry out their mission? What standards of behavior would help them fulfill their calling?
Israel was free to accept or reject God's covenant (Exodus 19:7–8). After accepting it, the people would experience either blessings or curses, depending on whether they obeyed or disobeyed God's commands (28:1–6, 15–19).
Even when Israel disobeyed, there was still hope. If the nation repented, returned to the Lord, and renewed its covenant relationship with him, God would restore them (30:1–10; see also Leviticus 26:40–45).
This covenant did not make Israel God's people. God had already made that promise to Abraham when he promised to make his descendants into a nation (Genesis 17:1–8). The covenant at Mount Sinai gave Israel the privilege of serving the Lord as a kingdom of priests (Exodus 19:4–6).
Deuteronomy restates the terms of this covenant. If Israel remained faithful in its role as a "a kingdom of priests" and God's "holy nation," it would be a means through which God's blessings would reach the world.
The Israelites were God's chosen people. God had made promises to their ancestors, and he fulfilled those promises through the exodus from Egypt and the formation of the nation. He was now ready to establish Israel in the promised land through the conquest of Canaan and to continue working through them until his purposes were fulfilled.
Deuteronomy sets out the principles for faithful living and service to God. These principles would help Israel remain faithful to the Lord as they took part in his purposes. Israel had the great honor of working with Almighty God as he carried out his plan for all nations.
Deuteronomy 1:1-5
Ancient Near Eastern treaty texts usually began with a brief section introducing the partners in the covenant, their relationship to each other, and their immediate ancestry. This introduction provides information primarily about the social and geographic setting.
Deuteronomy 1:1
These are the words that Moses spoke: Although the book of Deuteronomy follows the pattern of a covenant or treaty document, it is mainly a series of speeches. Moses delivered these speeches to the whole assembly of Israel.
Arabah: This is a common word usually translated as “wilderness” or “desert.” In general, the Arabah refers to the Great Rift Valley. This valley stretches from the Sea of Galilee south to the Red Sea, also called the Gulf of Aqaba. In this passage, the word refers to the dry land near the lower Jordan River, just north of the Dead Sea.
Deuteronomy 1:2
The distance from Mount Horeb in the southern Sinai Peninsula to Kadesh-barnea in the north is only 241 kilometers (150 miles) (see study note on 1:19). The large Hebrew population could have easily traveled this distance in eleven days if they had traveled directly. Yet, their rebellion against the Lord caused a 38-year delay and a circular route (see 2:14; Numbers 14:34).
Horeb (or Sinai): Deuteronomy uses this name for the holy mountain where God gave the covenant. The name likely has a connection to a word meaning "drought" or "devastation." This suggests the harsh conditions the people of Israel encountered.
The way of Mount Seir was the route from Mount Horeb to Mount Seir. Seir is another name for Edom. It was east-southeast of the Dead Sea. The usual route took travelers through the Arabah north from the Gulf of Aqaba and then west to Kadesh-barnea. This is 97 kilometers (60 miles) southwest of the Dead Sea.
Deuteronomy 1:4
The Amorites were a Semitic people, related to the Canaanites by language. They first lived in what is now north-central Syria. They later moved into Canaan, settling on both sides of the Jordan River, mainly in the hill country.
During Israel's conquest, many Amorites lived in Transjordan (the region east of the Jordan River), north of the Arnon River. Their capital was at Heshbon (see also study note on Numbers 21:13). The Israelites had already displaced many of them before this time (Numbers 22:21–35).
Bashan was another Amorite area, located north of the Yarmuk River and east of the Sea of Galilee. It was famous for its valuable livestock (compare Psalm 22:12; Ezekiel 39:18; Amos 4:1 and study note). Its capital was Ashtaroth.
The kings Sihon and Og are not known outside the Bible (see Numbers 21:21–35).
Deuteronomy 1:6-3:29
Secular treaties (formal agreements between nations) often included a section about the past relationship between the two partners. This section reviewed what had happened before the agreement.
In this case, the purpose was to review Israel’s successes and failures since the exodus from Egypt. It reminded the people that God had kept his word, even when they did not obey him.
To prepare the Israelites for life in Canaan, Moses reminded them about life in Egypt, their 40 years of wandering in the wilderness, and their past mistakes. He warned them to obey God's covenant. He assured them that God's grace would follow them as they learned to trust and obey the Lord.
Deuteronomy 1:7
The hill country included the interior areas of Canaan, where the Amorites also lived (see 1:4; Numbers 13:29; Joshua 10:6). The Canaanites once lived all over Palestine, but the Amorites forced them into the valleys and lowlands.
the foothills (Hebrew the Shephelah): This is a term still used in modern Israel for the area between the hills of Judah and the coastal plain. This region is known for orchards and vineyards.
the Negev: This large desert area is south of Canaan. The Hebrew word can also mean “the south.”
Deuteronomy 1:8
possess the land (literally acquire it as an inheritance): The land already belonged to Israel because God had promised it to their ancestors centuries earlier (Genesis 15:18–21; 26:3; Exodus 23:31). Israel was not taking new territory from rightful owners but was reclaiming their own land.
Deuteronomy 1:9-18
See Exodus 18:13–27.
Deuteronomy 1:10
as numerous as the stars: This figure of speech is an exaggeration. Abraham’s descendants did not match the actual number of stars in the universe, but they exceeded the stars visible to the naked eye. Moses meant that God had started fulfilling his promises to Abraham (see Genesis 15:5; 22:17). He did this by making Israel numerous, bringing them to the promised land, and preparing them to conquer it.
Deuteronomy 1:13
respected men: These people had lives and reputations that were beyond criticism, even when examined closely.
Deuteronomy 1:15
thousands … hundreds … fifties … tens: These numbers describe a common way to organize an army. Soldiers were grouped under leaders of one thousand, one hundred, fifty, and ten. Because this was a normal military system, some of these officials were likely military officers (see 1 Samuel 8:12; 22:7; 2 Samuel 18:1).
Deuteronomy 1:16-17
Show no partiality (literally Do not notice faces): People appearing before the court should be treated as though they were wearing a mask to conceal their identity. Judges were not to be influenced by rich and powerful persons in the community but were to judge on the basis of God’s own impartiality (10:17) and treat all persons equally under the law.
Deuteronomy 1:19-25
See Numbers 13.
Deuteronomy 1:19
Kadesh-barnea was a large oasis with many wells and springs. It was about 80 kilometers (50 miles) south of Beersheba, which was the traditional southern point of Israel (see 2 Samuel 3:10; 1 Chronicles 21:2).
Deuteronomy 1:24-25
Eshcol means “cluster.” Grapes were the fruit grown there (see Numbers 13:23–27).
Deuteronomy 1:26-46
See Numbers 14.
Deuteronomy 1:28
Anak was known as a man of very large size (2:10, 21; 9:2; Numbers 13:33). Goliath may have been one of Anak’s descendants (1 Samuel 17:4). Some of Anak’s family moved to the Philistine coastal plain (Deuteronomy 2:23; Joshua 11:21–23; 15:14; 1 Chronicles 20:4–8).
Deuteronomy 1:30
will fight for you: This phrase refers to the defeat of the Canaanite nations. God would start the battle, lead it, fight it, and ensure victory. The only other use of this phrase refers to God's actions during the exodus (Exodus 14:14).
Deuteronomy 1:31
God's gentle care as a father showed his special agreement with Israel (Exodus 4:22; Hosea 11:1–4; see also Matthew 6:26–33; John 14:21; Acts 13:18; Romans 8:15–17; 1 Peter 1:2–3; 1 John 3:1). Israel was God's child because they came from Abraham and because God chose and adopted Israel from all nations (Deuteronomy 14:2; Exodus 19:4–6).
This parent-child language is similar to language in secular covenant texts (ancient treaty documents between kings). In these treaties, a great king often called a smaller ruler, called a vassal (a ruler under his authority), his “son.” This word showed a close relationship and loyalty between them.
Deuteronomy 1:33
Sometimes God showed his presence in visible ways. These appearances are called theophanies (visible signs that God is present). The pillar of fire and the pillar of cloud were examples of this.
These signs assured the people that God was with them and that he was powerful. When the pillar moved ahead, the people followed. They trusted that God would lead them safely to their destination (Exodus 13:21–22; 14:24; Psalm 18:9–10).
Deuteronomy 1:36
Caleb was one of the twelve spies Moses sent to assess the political and military situation in Canaan. Only Caleb and Joshua reported that God would help Israel conquer Canaan (Numbers 13:6, 8, 16, 30). Caleb later became the father-in-law of Othniel, Israel’s first judge (Judges 1:13).
Because of his faithfulness, Caleb received the area around Hebron as his inheritance, and he expelled the Anakites (see Joshua 14:12–15; Judges 1:20).
Deuteronomy 1:37
The LORD was also angry with me on your account: Moses became frustrated with rebellious Israel. He disobeyed God by hitting the rock instead of speaking to it (Numbers 20:10–13).
Deuteronomy 1:44
Hormah is probably modern Khirbet el-Meshash. This site is eleven kilometers (seven miles) southeast of Beersheba. The ancient name comes from the verb kharam, which means to "devastate" or "annihilate." The Israelites did devastate Hormah (Numbers 14:45; 21:3).
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