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.”

1. DEUTERONOMY 1 COMMENTARY
Written 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

2. 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 the
wilderness 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

3. 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 - 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 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 suph, which
we render red, does not signify the Red Sea, unless joined with 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

4. , the gold

5. 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. KD, 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

6. 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). - , “over against Suph” ( for , 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 , “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

7. !η; and Onkelos and others adopt the same rendering. This description cannot
serve as a more precise definition of the Arabah, in which case % (which) would have to be
supplied before , 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

8. 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

9. 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 going
from 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 this
place, 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, to
Kadeshbarnea. Not that the Israelites came thither in eleven days from Horeb, for they
stayed by the way at Kibrothhattaavah, a whole month at least, and seven days at
Hazeroth; 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's
journey twenty miles, of which See Gill on Jon_3:3, the distance must be two hundred
and twenty miles. But Dr. Shaw (e) allows but ten miles for a day's journey, and then it
was no more than one hundred and ten, and indeed a camp cannot be thought to move
faster; but not the day's journey of a camp, but of a man, seems to be intended, who may
very well walk twenty miles a day for eleven days running; but it seems more strange
that another learned traveller (f) should place Kadeshbarnea at eight hours, or ninety
miles distance only from Mount Sinai. Moses computes not the time that elapsed
between those two places, including their stations, but only the time of travelling; and
yet 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 on
the twentieth of Ijar, and on the twenty ninth of Sivan the spies were sent out from
Kadeshbarnea; and if you take from hence the whole month they were at one place, and
the seven days at another, there will be but three days left for them to travel in. And he
adds, that the Shechinah, or divine Majesty, pushed them forward, to hasten their going
into the land; but they corrupting themselves, he turned them about Mount Seir forty
years. It is not easy to say for what reason these words are expressed, unless it be to
show in how short a time the Israelites might have been in the land of Canaan, in a few
days' journey from Horeb, had it not been for their murmurings and unbelief, for which
they were turned into the wilderness again, and travelled about for the space of thirty
eight 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 the
sense is, that Moses spake these words in the above places, in the eleven days they went
from Horeb to Kadesh.

10. 3. JAMISON, “Distances are computed in the East still by the hours or days occupiesd by
the journey. A day’s journey on foot is about twenty miles - on camels, at the rate of
three miles an hour, thirty miles - and by caravans, about twenty-five miles. But the
Israelites, with children and flocks, would move at a slow rate. The length of the Ghor
from Ezion-geber to Kadesh is a hundred miles. The days here mentioned were not
necessarily successive days [Robinson], for the journey can be made in a much shorter
period. But this mention of the time was made to show that the great number of years
spent in travelling from Horeb to the plain of Moab was not owing to the length of the
way, but to a very different cause; namely, banishment for their apostasy and frequent
rebellions. mount Seir — the mountainous country of Edom.
4. KD, “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 eleventh
month, 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.

11. 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. KD, “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 ' 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
before () 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 had
defeated Og king of Bashan, who reigned in Ashtaroth.
1. BARNES, “Astaroth - On this place compare Gen_14:5 and note.In Edrei - These words

12. 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:

13. 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. KD, “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 )* (spake) of Deu_1:3. “In the land of Moab” is a rhetorical and general expression for “in
the Arboth Moab.” ( 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). () probably signified to dig in the Kal; but this is not used. In the Piel it means to
explain (+
,
, 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 ().
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

14. 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. KD, “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,

15. in the mountains, in the western foothills, in the Negev
and along the coast, to the land of the Canaanites and to
Lebanon, 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. KD, ““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). -.%, “those who dwell by it,” are the inhabitants of the whole of Canaan, as is shown

16. 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 their
descendants 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

17. 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 so
that 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

18. 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. KD, “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”). ( has grown into an interjection =
1 - -0 . / : 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

19. 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 ( 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, increase
you 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. KD, “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, .', 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.

20. 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.

21. 3. KD, “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.”
' -2, to look at the face, equivalent to (%- -2 (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 expressed
before, so neither this answer of theirs to him: the thing which thou hast spoken is good for us
to do; to look out for and present persons to him as before described; this they saw was for their own
good 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 fifties
and 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.

22. 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 the
disputes 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 I
will hear it.”

23. 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.

24. Spies Sent Out
19 Then, as the LORD our God commanded us, we set out
from Horeb and went toward the hill country of the
Amorites 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.

25. 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. KD, “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). 3 , 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.

26. 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 be
discouraged.”
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.”

27. 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 report
about 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

28. 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 to
the 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

29. 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 against
the 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 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.
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 upon
them: 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 their
fathers' 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, more
disingenuous, and more reproachful to God? 3. An unbelieving heart at the bottom of all

30. 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. KD, ““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.” (-4, either an infinitive with a feminine termination, or a verbal noun
construed 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 the
state of mind manifested on that occasion presents the appearance of the basest
ingratitude, inasmuch as the people declared the greatest blessing conferred upon them
by 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 the
desert, 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 died
out 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 LORD
hates 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.

31. 28 Where can we go? Our brothers have made our hearts
melt 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. KD, ““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,
Num_13:31-33), the substance of which is repeated here. The expression 5), “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

32. 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. KD, “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.

33. “Jehovah,...He shall fight for you according to all (.') 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 ( (, as in Deu_1:19), where (%( without ) 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 very
eyes,
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 ( meimera dayeya or Yehovah, the Word of the Lord, exactly in the same way in
which St. John uses the term 67 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 LORD
your 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

34. 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. KD, ““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 -( .-(, “ye were not believing,” is intended to

35. 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