Deuteronomy 1 - Introduction

A). The Preamble and Historical Prologue to the Covenant (Chapter s 1-4).

As we come to the commentary itself we should perhaps summarise what lies before us. Having declared in Whose Name Moses is acting, the first four Chapter s act as a historical prologue to the covenant and very much deal with Israel's history and its current consequences, and lead up to his announcing the stipulations of the covenant as a command from Yahweh.

Having introduced Yahweh as their God and Overlord (Deuteronomy 1:3; Deuteronomy 1:6), Moses goes on to point out how He had offered the land to their fathers who died in the wilderness and how they had failed Him, even though He had given them every opportunity to succeed (Deuteronomy 1:6), so that they were a grim warning for the future. Yahweh had commanded that they enter the land and possess it (Deuteronomy 1:6), He had made them a numerous people (Deuteronomy 1:9), He had established them as a just and well governed nation (Deuteronomy 1:13), and given them clear instructions on what they should do and how they should behave (Deuteronomy 1:18). They had first entered the land through their scouts, through whom they had received its firstfruits. But on seeing the spectre of the enemy in the land they had forgotten what He could do and had turned back to unbelief (Deuteronomy 1:19). In that unbelief they had then in desperation again entered to take possession of the land (Deuteronomy 1:43). But this had resulted in them being driven from the land (Deuteronomy 1:44) to wander in the wilderness (Deuteronomy 1:46 to Deuteronomy 2:1), for they had lost their right to the land. For the land was Yahweh's, and only those could possess it who did so through belief in Yahweh, and who were ready to respond to His covenant.

We can thus see in this first chapter a summary of the whole message of the book. That God was offering them the land, that He was making them a numerous and just people, that if they would enter they must enter in faith and obedience, and that if they turned away in unbelief they would be driven from the land, just as their fathers had been.

This description of what their fathers had done was therefore both an invitation and a warning. An invitation to re-enter the land, again with Yahweh's approval, and a clear warning to the new generation, a warning which will be repeated in the heart of the book, to remember that this land was Yahweh's. It was a pure land, a holy land, a land for those who believed, a land for those who were in covenant with Yahweh. It was a land which spued out its inhabitants if they disobeyed Yahweh (Leviticus 18:27; Leviticus 20:22), as it had spued out their fathers.

That was why those who now possessed it, the Canaanites/Amorites, were also to be driven out of it (Deuteronomy 4:38; Deuteronomy 7:1; Deuteronomy 11:23) because of their idolatry and gross sin (compare Genesis 15:16). The land was such that it could only be dwelt in by those who walked in faith and obedience. And these his listeners must also recognise that when they themselves have entered the land, if they too are found to be in unbelief, and are disobedient to the covenant, they too will be driven out and wander among the nations (Deuteronomy 4:26; Deuteronomy 28:64). Instead of being like the stars for multitude they will be few in number (Deuteronomy 4:27; Deuteronomy 28:62). For this is Yahweh's land, a land which can only be permanently occupied by those who are in a loving covenant with Yahweh.

The idea of ‘the land' is important in Deuteronomy. But it was not just because it was land, valuable as that might be, it was because it was Yahweh's land. We could have said here, ‘Moses came to them preaching the land of God, for that was why he was sent'. For this was the land where Yahweh would reign. It would be where the kingly rule of God was to be established, and where righteous rulers were to establish justice, and where everyone was to prosper. That was the dream, even if the fulfilment was a little different simply because of their refusal to obey.

So even as they go forward to receive the promises the warning from their fathers hangs over their head that they must have faith in Yahweh, and that when they enter the land that faith must continue, and that if they turn to unbelief, they too will be cast out of the land.

The consequence of the failure of their fathers was that He had allowed that generation to pass away, wandering around aimlessly, cast out of the land and dying in the wilderness, before another attempt was made (Deuteronomy 1:34; Deuteronomy 1:37; Deuteronomy 1:46 to Deuteronomy 2:1; Deuteronomy 2:14). It was as though the future history of Israel, which would witness a similar failure and expulsion, had been performed in microcosm. It is a foolish thing to say ‘no' to God.

We should note in all this how closely these thoughts pattern the purpose of the Book of Numbers which also seeks to prepare for entry into the land, stresses the judgment on the first generation, and encourages the new generation to go forward (see Commentary on Numbers).

But now the time had come for the second attempt (Deuteronomy 2:3). This involved going by Edom, Moab and Ammon, who were brother tribes to the east of Jordan, skirting their borders (Deuteronomy 2:4). These had had to be left alone (Deuteronomy 2:5; Deuteronomy 2:9; Deuteronomy 2:19), for Israel must also recognise what land was not theirs. God did not want them to attack their related brother tribes, but to pay their way as they went by and remain at peace with them. For their land was not to be seen as available to Israel, but as belonging to these peoples because Yahweh had given it to them (Deuteronomy 2:5; Deuteronomy 2:9; Deuteronomy 2:19). The land that was to belong to Israel still lay ahead. It is that land only that they have a right to take by conquest. That land alone is their inheritance, although extended by permission to parts of Transjordan when their kings proved belligerent and attacked Israel.

By this means it was made very clear that it is Yahweh Who apportions out the lands and Who gives what He will to whom He will, and that their own land, the chosen land, was specific and clearly delineated (compare Deuteronomy 32:8).

But let them now recognise that He had given them the land of Sihon, the Amorite (Deuteronomy 2:24) and of Og, king of Bashan (Deuteronomy 3:2), and had commenced the process by which all who heard of Israel would tremble, as He had promised so long before (Deuteronomy 2:25, compare Exodus 15:14). Thus they had totally defeated Sihon and possessed his land (Deuteronomy 2:24). And the same was also true of Og, king of Bashan, with his mighty cities. They had also overcome him and destroyed all his cities (Deuteronomy 3:1). And thus had the whole of that side of Jordan, from the borders of Moab in the south, northward to Gilead and Bashan, been delivered into their hands, being possessed by Reuben, Gad and the half tribe of Manasseh (Deuteronomy 3:8), a firstfruit of what was to come.

It is difficult for us in reading this to gain the atmosphere of the moment. As they stood to hear his words in the plain of Moab no one was more aware than them of the truth of what he was saying. For they were present there, having themselves just been involved in it. They had just returned from fighting a powerful enemy. Great dangers had just been faced, successful battles had been fought with seemingly powerful armies, they had approached great cities with trepidation, but through Yahweh's help they had brought them crashing down. The dead had been counted and were being mourned as heroes, for it was through their sacrifice in the Holy War they had been victorious. The land of Gilead and Bashan was theirs, and they had returned back to camp weary and triumphant. They had tasted the good taste of victory.

And now here they were gathered to hear Moses, to learn that Yahweh was now about to give them the land of the promises for them to possess, the land of Canaan itself. So he rallied the soldiery of Reuben, Gad and the half tribe of Manasseh, calling on them to play their full part in the invasion of Canaan (Deuteronomy 3:18), and encouraged and strengthened Joshua on whom the main responsibility for the invasion would fall (Deuteronomy 3:21; Deuteronomy 3:28). As one man they were to be ready, poised for the entry into Canaan over the River Jordan, although sadly he, Moses, would not be a part of it, having been forbidden by Yahweh (Deuteronomy 3:23).

Thus was it now necessary for them to listen to Yahweh's covenant requirements and do them, so that they might ‘live' and possess the land (Deuteronomy 4:1 compare Deuteronomy 30:15; Deuteronomy 32:47). This was basic to all that lay ahead. They must remember that they had survived because of their obedience, while others had died in the wilderness (Deuteronomy 4:3), and that he had given them Yahweh's statutes and commandments (Deuteronomy 4:2; Deuteronomy 4:5) (as contained in Exodus, Leviticus and Numbers). It was on the basis of their obedience to this covenant that their success was guaranteed (Deuteronomy 4:9), and to this end he reminds them again of the awesome experience at Sinai, and the way in which Yahweh had revealed Himself to them (Deuteronomy 4:10), and had declared His covenant requirements (Deuteronomy 4:14). And he warns in the light of this against foolish behaviour, and especially idolatry, once they are in the land (Deuteronomy 4:15). They must be faithful to their sovereign Lord and yield themselves to no other. Let them not forget that it was He Who had delivered them out of the fiery furnace of Egypt (Deuteronomy 4:20).

And they must remember how even he, Moses, was forbidden to enter the land because of his disobedience (Deuteronomy 4:21). Thus they must take to heart the lesson that the One Who is giving them the land can just as easily take it away from them again. It is ever theirs on probation. He has taken it from their fathers. He has taken it from Moses. He will take it from the Canaanites, driving them out because of their vile behaviour and idolatry (Deuteronomy 4:38). And He will give it to Israel. But let them be ever aware that He can just as easily take it from them too if they fail to respond in full obedience, and make images for themselves (Deuteronomy 4:23), driving them too out into exile among foreigners until they repent of their failure Deuteronomy 4:26.

But Moses could not leave it there, for he knew that in the end it was God's purpose through Abraham's descendants to establish blessing for the world. So he knew that such rejection could not be the end. Though men may fail God would not. So he declares that then if they repent He will restore them (Deuteronomy 4:29), for they are the people through whom His purposes must be worked out as promised to their forefathers.

These are the initial warnings of the covenant, preparing for the blessings and possible cursings ahead (Deuteronomy 27:15 to Deuteronomy 28:68), typical of the overlordship covenants (suzerainty treaties). The point is being continually emphasised that the land was Yahweh's and could only belong to those who were true to the covenant

Let them then now consider. Was ever people like them? Had any ever had experiences like theirs? Was ever any god like their God in His greatness, Who had so wonderfully delivered them and was now about to give them possession of His land? (Deuteronomy 4:33). That is why they were to obey His commandments and laws (Deuteronomy 4:40). He was seeking to keep them steadfast to the end.

Chapter s 1-4 thus contain all that is necessary for the establishment of a covenant. Preamble, declaration of what they owe to their Overlord, offer, requirement to obey His statutes and ordinances, and warning of what will follow if they do not, followed by an emphasis on the witness of heaven and earth to the covenant and on their own witness to the power and faithfulness of Yahweh. Yet it is also a preliminary introduction to a more detailed exposition of the covenant, for the requirements are not spelled out in detail.

For this will lead on into Deuteronomy 5, which is the commencement of ‘the renewal of the covenant' speech (Deuteronomy 4:44 to Deuteronomy 29:1) in what is almost a re-enactment of what had taken place at Mount Sinai. In it Moses will bring the Sinai experience right into the present in all its vividness (Deuteronomy 5:2; Deuteronomy 5:22). As he declares, ‘Yahweh did not make this covenant with our fathers, but with us, even all of us who are alive here this day' (Deuteronomy 5:3). And then he brings what happened at Sinai before them as though it were something that had happened to them and as something in which they had taken part (as the eldest among them had as children), including the very declaration of the covenant words, slightly but deliberately altered to suit their situation (Deuteronomy 5:5). And he does it in such a way that it stresses that they are as much involved in the covenant of Sinai as their fathers had been (Deuteronomy 5:3; Deuteronomy 5:23). They must see what had happened there as having happened to them. And now therefore they must bind themselves in that covenant to do all that was commanded in it. For Yahweh has sent him with details of the requirements of that covenant which he is now about to pass on to them (Deuteronomy 5:31). And it is at this point that he begins to outline the requirements of the covenant, the covenant stipulations (chapter 6 onwards), which he will follow up with cursings and blessings (Deuteronomy 27:11 to Deuteronomy 28:68) and the sealing of the covenant.

Chapter 4. Moses Urges Them To Respond Fully To Yahweh's Covenant And Remember With What Glory and Power It Came.

Having established the certainty of their successful entry into the land Moses now follows this up with a charge to fulfil all God's requirements. And he does it in the light of what God has revealed Himself to be. This chapter up to verse 40 in fact makes the first four Chapter s into a mini-covenant for it follows the historical prologue of Deuteronomy 1-3 by summarising the stipulations of their Overlord (Deuteronomy 4:1), stresses how favoured they are because of His superiority and the superiority of the teaching that He has given them (Deuteronomy 4:7) and that He had appeared personally in order to urge these stipulations on them (Deuteronomy 4:10), and ends with warnings in line with the covenant pattern (Deuteronomy 4:25), and an appeal to witnesses (Deuteronomy 4:26). It thus forms a mini-covenant within the larger covenant.

This summarisation, which will later be expounded in more detail, confirms that we have here an actual address. It is similar to the modern preacher who, having dealt with an initial passage, summarises the principles that will follow which he will later deal with in more detail in the following sermons.

And it demonstrates how Moses constantly thought in covenant treaty terms. He saw things in terms of Who Yahweh is, what Yahweh had done for them, what He required of them in response and what the consequences of disobedience would be. His vision was filled with Yahweh Who was his all. He himself could not see how anyone could fail to respond to Him fully, although he knew from practical experience that they could.

The chapter expresses the plea that they will remember the glory and holiness of the One Who gave the laws, and Who will therefore call them to account. They are to remember that He is no pushover, but rather that He is a consuming fire. They must thus avoid all idolatry and all that provokes God to anger, otherwise they too will have to be turned from the land. And they must take heed to all that He has done for them, and respond from an obedient heart.

He finally reminds them of the sacredness of human life and God's hatred of the unnecessary (and forbidden) shedding of blood by appointing three cities of refuge. The establishment of these cities was a demonstration of their permanent occupation of the land. They demonstrated that Israel were there for good. Perhaps by mentioning these cities of refuge at this time he also intended to remind them of the fact that they themselves had a continuing refuge, and that God was the One Who was their refuge also. For these cities were a like a lighthouse whose beams declared openly Yahweh's protective care for the unfortunate.

We need to learn to apply the same covenant principles to our lives, by remembering Who Christ is, the Lord of all; what He has done for us, dying for us on the cross; what He requires of us, a response of full obedience; and what the consequences will be if we fail in our joyous duty toward Him, in coming under His disapproval, and losing the glory of what He would give us.