Deuteronomy 1

THE usual Hebrew title of this Book was Hadebharim, “the words,” or, more fully, Elleh Hadebharim, “these words.” It was taken from the first words of the Book. It embraces narrative, commands, exhortations. The title given in the English version is taken from the Greek Deuteronomion, “the second law.” This, however, does not necessarily mean a new legislation, but in this case is obviously a repetition or enforcement of laws already given.

There are few books of the Bible about which more controversy has arisen as to date and authorship. For the purpose of this Commentary it would be profitless to enter upon the discussion here. The questions raised are chiefly of historical, literary and antiquarian interest. And in the discussion of them the great spiritual value of the Book has too often been overlooked.

Its spiritual value was experienced and attested by our Lord Himself in the hour of His great temptation. Three times He meets the tempter with the words, “It is written” (Matt. iv. 4, 7, 10), in each case a quotation from Deuteronomy (viii. 3; vi. 16; vi. 13). And on other occasions He refers to the Book as the work of Moses (cp. Matt. xix. 8 with Deut. xxiv. 1, and John v. 46 with Deut. xviii. 15, 18). The Apostles, too, more than once appealed to its authority (see Acts iii. 22; Rom. xii. 19; Gal. iii. 10; and the words of Stephen, Acts vii. 37).

In the Jewish Church, too, its words are highly prized and in constant use. One of its great messages, the “Shēmā” (or “Hear, O Israel” of Deut. vi. 4-9), may still be found inscribed on the door-posts and lintels of many a Jewish home. Devout Jews still carry about with them, in its little case or box, the strip of parchment containing these words, with the exhortation to love the Lord their God with all the heart.

Family religion is strongly and tenderly commended in this Book, as for instance in vi. 7, 20; xi. 18, 19; xxxi. 12, 13. Special attention is also given to the poor and the stranger (x. 18, 19; xv. 7-11; xxiv. 14-22). Many other practical commands are given, which have their message for the individual and for the nation to-day. There are few finer passages in literature than the 33rd chapter, with its blessings on the tribes; and the closing chapter, recording the death of Moses, is most touching in its simple grandeur.

As this book is chiefly a recapitulation of the history and laws before recorded (see the references given in the margin of the Bible), the following notes are confined to subjects not previously noticed. Some of these appear to be adaptations of the law to the improved character of the people, who were better prepared to submit to its spiritual precepts than their fathers had been; whilst others were probably explanations, arising out of particular events which had occurred.

1 on this side Jordan. Rather, “beyond Jordan” (R.V.). Literally, the phrase is, “at the crossing of Jordan,” the context deciding which side of the river is meant.

the Red Sea. The word “Sea” is not in the original, which has only the word “Suph” (“weed”). Vers. 1 and 2 should be read thus:— “These are the words which Moses spake unto all Israel at the crossing of the Jordan, in the wilderness along the Arabah in front of Suph (the deep valley running north and south of the Dead Sea: R.V., marg.), between Paran (on the west), and between Tophel (on the east), and Laban (Libnah: Numb. xxxiii. 20), and Hazeroth and Di-zahab.”

Tophel. Probably et-Tafileh, still a large village in a fertile wady running into the Dead Sea on the south-east.

2. Mount Seir. There is another route, not along the plain of the Arabah and by Mount Seir, but over the high ground to the west.

3 the eleventh month. Of the sacred year—about February.

9. I spake unto you. Referring to the appointment of judges by the advice of Jethro: see Exod. xviii. 13-27.

16. A man and his brother. “One man and another.”

17 the judgement is God’s. Those who act for God, as His vicegerents upon earth, must act justly, like Him.

31 bare. Including constant care and support of every kind.

36. Caleb. See Numb. xiii., xiv.; Josh. xiv. 6-14.

37 for your sakes. The unbelief of Moses and Aaron, to which this sentence is ascribed in Numb. xx. 12, was occasioned by the perverseness of the people, and so might fairly be laid to their account.

39 which in that day, etc. These, being the words of God at the time of the rebellion, ought rather to be rendered, “who at this day have no knowledge,” etc.

41 ye were ready. Heb. “ye deemed it a light thing to go up” (R.V., marg.). “Went up heedlessly” (Driver).

44 the Amorites. In Numb. xiv. 45, they are described with greater precision as “the Amalekites and Canaanites”; here mention is made only of the Amorites (“highlanders”), as being the most numerous and powerful of the Canaanite tribes.