LIKE A FATHER CARRIES HIS SON The book of Deuteronomy started with an introduction to the farewell sermons of the prophet Moses; parading the circumstances, history, and location of their writing. It is like a historical introduction presented by the King of kings, to proclaim His dealings with His people in the past when they were in the wilderness with no human help. By that He is enticing them to receive and to respond to the divine covenant, set between God and His people. The first sermon includes a historical parade of the journey from Horeb to the land of Moab (Chap. 1 to 3). In this chapter, Moses clarifies God’s care for His people in the wilderness; and how the people have partaken of the decisions of the prophet Moses. God has chosen Moses as a leader, in a time when the people were incapable of making decision for themselves. Yet Moses, in his love for his people, wished them to partake of his decisions; whereas they paid his love back with rebellion, denial, and lack of confidence. 1. An Introduction 1–5. 2. God realizes His promise to their fathers 6–8. 3. The people take part in running their daily life 9–18. 4. Having doubts and sending men to spy the Promised Land 19–40. 5. Persistence on rebellion 41–46. 1. AN INTRODUCTION This introduction reveals the role of the prophet Moses as a shepherd. Despite his advanced age of 120 years; knowing that he has already fulfilled his mission; and that it was high time to surrender the leadership to his disciple Joshua; he presented three long talks to the whole people. He is a faithful leader and teacher, who spoke with a compassionate, but firm spirit; and would not stop teaching them until the last moments of his life. Moses did not parade his achievements along the past 40 years of his ministry; and he had much to talk about; but he paraded God’s work with them; caring for their salvation and their eternity. What preoccupied Moses was not his own success, but his people’s enjoyment of God; and their acceptance of entering into a covenant with God, and not with him personally. Moses actually revealed that he was faithfully seeking what is for their edification and growth, and not what is for his own sake. Although the people were about to enter into an incessant series of battles against the peoples that used to dwell in the Promised Land; yet Moses did not talk about military issues, nor about special topics pertaining to the new life; he was only concerned with their relationship with God, as a living foundation of their conquest and their growth in all aspects of life. “These are the words that Moses spoke to all Israel beyond the Jordan -- in the wilderness, on the plain opposite Suph, between Paran and Tophel, Laban, Hazeroth, and Dizahab” (Deut. 1:1). The name ‘Moses’ appeared 99 times in the New Testament; each of which throws some light on the book of Deuteronomy. In “All Israel,” we find one of the expressions unique to the book of Deuteronomy. Moses was addressing the whole people, all Israel, inviting them to listen. That does not imply that he spoke directly to the whole congregation, which 9 was not practically possible; but he most probably spoke to the elders of Israel, who in turn spoke to the people. The two expressions: “the elders of Israel,” and “the people” were equally used. The repetition of the expression “All Israel” in this book, is to confirm that God was dealing with them as one people; not on account of that they were Jacob’s seeds, but because they were bound together in a covenant with God. That was a covenant of the whole congregation, through which each believer enjoyed a personal relationship with God; as though the covenant was set with him personally; yet with no isolationism, individualism, or selfishness. God sets His Church as one bride; and sets us as members in that one bride, united to her Groom. In saying “beyond the Jordan;” [5,1] meaning “East of the Jordan,” does not necessarily mean that the author was on its west; but it was rather a common old expression at that time, for “East Jordan;” that is still used up to this day. That is although some believe that the introduction and the end of this book were written by either Joshua the son of Nun, or Eleazar the scribe, after recording the sermons of the prophet Moses. This expression came 18 times in the book of Deuteronomy and the book of Joshua, to mean one or another bank of the Jordan, or even the whole region of the Jordan. In 12 times, it meant the eastern side, and in the remaining 6 times it meant the western side; sometimes with some explanation to designate the side meant. The author fixed the location where Moses gave his sermon as follows: (1) “In the wilderness;” which literally means in Hebrew, a spacious pasture, a name given to any uninhabited place, either fertile or barren. As long as we are in the wilderness of this world, we are in need of the word of God. The commandment is the companion in our sojourn. We say together with the Psalmist: “I live as an alien in the land; do not hide your commandments from me” (Psalm 119:19). Whoever loves the earthly things and lusts, is not thinking of being with Christ after his departure from this world; and would not be able to say: “I live as an alien in the land,” as he cares about the land. Whereas whoever says “Do not hid Your commandments from me,” is rather a saint… That is why the prophet asks God to reveal to him His great commandments for the heavenly life1. Origen Being an alien in the land, the Psalmist prayed to God not to hide His commandments from him; he is enjoying love as a unique or essential thing. Now he desires to have the love for the sake of God’s ordainments; and for his desire he deserves to be commended and not condemned2. St. Augustine (2) “On the plain”: The word “plain” in Hebrew means “wilderness;” meaning here, the lowland from the Red Sea to the Gulf of Aqaba, and similar lands. The Arabs nowadays call this region “Arabia.” In (Ezekiel 47:8,) it designates the region from the north of the Dead Sea to the Gulf of Aqaba; 100 miles long. Amid the bitterness of the barren plain, God presents to us His word; to say together with the Psalmist: “How sweet are Your words to my taste, sweeter than honey in my mouth” (Psalm 119:103). The word of God has a special sweetness; more than all the philosophical knowledge, and wisdom of the world. There is a great difference between studying the word of God in a human dry mental way; and eating it or feed on it, in which case it 1 Cf. The Author: Psalm 119, Alexandria, 1996, (in Arabic). 2 Cf. The Author: Psalm 119, Alexandria, 1996, (in Arabic). 10 becomes a sweet fulfilling food, far sweeter than honey. It gives sweetness to the soul, to transform the dryness of our cruel heart into the sweetness of spaciousness and compassion! It is as though the word of God in its sweetness, transforms the believer to the sweet life; that others would find it sweet to deal with him. Sometimes, for certain Scripture verses, there is a sweet taste; as when man repeats a simple verse (from the Bible) in his prayer several times, and is reluctant to move to another verse1. St. Isaac the Syrian For me, the words of God become like honey; I cry out for the sake of knowledge; and raise my voice for the sake of wisdom2. St. Gregory the Nazianzus (3) Opposite Suph”: The word “Suph” (Cuwp) in Hebrew, means “red,” that if connected to the word “Yam” or “Sea,” it would refer to the ‘Red Sea.’ It may also mean ‘a hurricane;’ or, although not mentioned here, it may refer to a location in the plains of Moab, called ‘Supha.’ Ptolemy also referred to people called ‘Sophonites,’ who dwelt in Arabia of Petra (Arabia Petraea). Wherever this expression “Opposite Suph’ or ‘Opposite the Red Sea’ is mentioned, it refers to crossing over from the land of bondage, and entering into the heavenly Canaan. This will not be realized without the water of Baptism, in which we enjoy Baptism together with the Lord Christ; to gain by His Holy Spirit, the spirit of adoption to God. (4) “Paran,” is the name of the wilderness on the border of ‘Idumea,’ where the Israelites were camping (Numbers 10:12; 12:16); south of the Jordan toward the mountain of Sinai; most probably the wilderness of ‘Maze’ - an irregular plateau extending from the series of the mountains of ‘Maze’ in the south, to the border of the holy land.; and from the Gulf of Aqaba in the East to the Gulf of Suez and the Mediterranean Sea in the West. The wilderness of ‘Paran’ has many memorabilia, among which, is that, once Miriam was cured of her leprosy, through the intercession of her brother Moses,” the people moved from Hazeroth and camped in the wilderness of Paran.” Origen believes that the word ‘Paran’ means the (the visible mouth); as a reference to the ‘divine incarnation.’ As, by the cure of Miriam from the leprosy of disbelief, the procession set forth to Paran; namely to the belief in the divine incarnation, as a way to cross over to heaven, and to enjoy the incarnated Word of God.. (5) “Tophel,” a Hebrew name meaning (calcareous); It might be the location known today as ‘Tofailah Tafylah,’ a village embracing about 600 inhabitants, between ‘Bozeah and ‘Kerak,’ on the eastern side of the mountains of Edom, about 14 miles south east of the Dead Sea. Calcium was used to plaster the walls to make it difficult for the enemy to climb on during a battle. So, the word grants us strength that the enemy cannot infiltrate to us and climb on our walls. (6) “Laban,” A Hebrew name meaning, “white;” also called ‘Libnah;’ the second stop where the Israelites camped on their return from ‘Kadesh’ (Numbers 33:20, 21). The white color symbolizes purity; as the goal of the divine word is the enjoyment of purity. (7) “Hazeroth;” probably ‘Ein-Khuderah,’ about 36 miles northeast of Mount Sinai. There, Miriam and Aaron murmured against Moses; and Miriam had leprosy (Numbers 12). The word ‘Hazeroth’ means ‘settlement;’ Origen believes that 1 Ascetical Discourses, 22. 2 In Defense of His Flight to Pontus, 77. 11 it means “a perfect or settled building,” or “blessing,” while others believe that it means “houses” or “sheds.” The goal of the commandment is settling down in the bosom of God the Father. It is supposed to be the location mentioned in Numbers 11:35; 12:16, from which the Israelites entered into the wilderness of Paran. Yet, as the rest of the locations are on the eastern side of ‘Araba’ – the Plain; it is probable that ‘Hazeroth’ here, is different from that mentioned in the book of Numbers, that has to be far from Sinai, on the south or south-west of Mount Sinai; probably at El-Hudhera. There are probably several places called by the name ‘Hazeroth.’ (8) “Dizahab,’ Most probably not ‘Zahab’ on the Gulf of Aqaba. There are many places called ‘Zahab.’ ‘Zahab’ or “gold” refers to heaven; as the goal of the commandment is for the heart to set forth to heaven; so that man in his wholeness can enjoy the heavenly life. “Eleven days to reach Kadesh-Barnea from Horeb” (Deut. 1:2) In short, the location where Moses gave his first farewell sermon; or presented God’s commandment to the new generation, reveals the work of the word of God in the believer’s life: “The wilderness” refers to man’s need for the commandment, as his companion in his sojourn in the land. “The plain,” refers to the sweetness of the commandment amid the barrenness of this world. “Opposite Suph.” Demonstrates our need to enjoy the water of Baptism; like crossing the Sea of Suph together with the people of God; setting forth from the land of bondage, heading toward the heavenly Canaan. “Paran,” reminds us of the incarnation of the Word, who came to talk to us mouthto- mouth through His commandment. “Tophel,” demonstrates our need for the commandment, as a wall plastered by calcium, to make it difficult for the enemy to climb it. “Laban,” confirms the goal of the commandment, to enter into purity. “Hazeroth,” proclaims to us our enjoyment of the inner settlement, through obedience to the divine commandment. “Dizahab,” lifts our hearts up to heaven; something that would not be realized except through the commandment, as a royal, heavenly, and divine way. The Jewish interpreters believe that the places mentioned here, refer to the locations where the people plainly sinned1. As we already said, the Jews consider the book of Deuteronomy as “The book of reproofs.” As though the prophet Moses proclaims the necessity of the renewal of the covenant with God, in the midst of the locations of sin; It is only God who can lift us up, and carry us on His arms to the Promised Land; granting us His fulfilling and rich promises. Up to this day, the distances in the region of the Near East are sometimes estimated in terms of the number of hours or days it takes the travelers to cross them. A journey of one day on foot, covers about 20 miles. On the back of camels (in the desert), it covers 3 miles per hour; namely 30 miles per day. The Israelites, having been moving with their herds and children, and carrying all their possessions, their progress was usually slower than the normal rate; not reaching 10 miles, and 1 Barnes’ Notes. 12 sometimes only five per day. “Horeb,” literally means (desolation) (compare Jeremiah 44:2); a name given to the region around Mount Sinai, where God first appeared to Moses (Exodus 3:1). Moses, as far as the journey in the wilderness is concerned, differentiates between two main stages: The first stage, is that of the murmuring, the thankless, and unbelieving old generation; that extended about 40 years; as though in a maze. The second stage is the journey of 11 days. “Kadesh-Barnea”: “Kadesh” means (holy); several places are called by that name. It is located at the extreme south of Judea. It was the first stop of Israel in the journey of Sinai; From there, the spies were sent, and to it they returned (Numbers 12:16; 13:26); It is about 11 days walk far from the mountain of Moses (165 miles). The prophet Moses refers to the 11 days journey from Mount Sinai, or ‘Horeb’ (Deut. 6:19; 4:10, 15) to ‘Kadesh-Barnea,’ where the people came to the entrance of the Promised Land. They did a journey of 40 years in a sort of maze, because of their lack of faith; whereas a journey of only 11 days brought them over to the border of the Promised Land. The journey of 11 days with faith, made it up for 40 years of maze, because of lack of faith. Faith works in our life to make up for the years, eaten by the locusts. Sin, especially that of the lack of faith, brings man over to a state of maze, not knowing where to go. It turns the short ways into long ways of maze; whereas the journey of faith, brings the soul, in a short time, to the gates of heaven, or to the open high Canaan. “In the fortieth year, on the first day of the eleventh month, Moses spoke to the Israelites, just as the Lord had commanded him to speak to them” (Deut. 1:2, 3) This talk was on the first day of the eleventh month of the fortieth year; Miriam died in the first month of that year; and Moses also died in the same year. It is as though the entrance into the Promised Land needed new leaderships other than Miriam, Aaron, and Moses; in preparation for Joshua to take command, to lead the new generation to enjoy the new land. What Moses did in the wilderness, was nothing but God’s work, with, by, and in him. And what he uttered, just before his departure, are God’s words in his mouth; saying: “… as the Lord had commanded him to speak to them” (Deut. 1:3). “This was after he had defeated king Sihon of the Amorites who reined in Heshbon, and king Og of Bashan, who reined in Ashtaroth and in Edrei” (Deut. 1:4) In our study of the book of Numbers, Chapter 21, we saw that Origen believes that the word ‘Sihon’ means “haughty” or “a barren tree;” referring to the haughty and fruitless devil1. And that the word ‘Heshbon’ means “thinking,” or, according to some, it means (account). Origen says: [Why is the capital of king Sihon called ‘Heshbon’? Because ‘Heshbon’ means “thinking;” representing the most important part in the kingdom of the devil; the basis of his ability2.] ‘Heshbon’ the capital of Moab, that ‘Sihon’ took over and made it the capital of his kingdom. ‘Bashan’ on the eastern frontier of the Sea (lake) of Galilee. ‘Ashtaroth,’ the capital of ‘Og,” a little more than 20 miles east of the Sea of Galilee. ‘Edrei,’ a little less than 20 miles southeast of Ashtaroth. ‘Sihon’ dominated the south side of the Jordan; whereas ‘Og’ dominated its 1 Origen: In Num. 2 In Num. Hom. 13. 13 north side. “Beyond the Jordan in the land of Moab, Moses undertook to expound this Law as follows” (Deut. 1:5) “Expound this Law,” implies that it was not his intention to repeat the old laws, but to expound them for the edification of the new generation, who were about to enter the land of Canaan. God’s commandment does not change, but is presented to every generation according to their fulfillment, their needs, and their circumstances. The word “expound” in Hebrew literally means “dig” or “go deep into;” as though the prophet Moses sees in the divine Law, a mine of riches, in which the believer needs to dig in, and to get into its depths, in order to discover its riches, to use them for his own benefit, and that of his brethren. There is a great difference between someone who hears about the word of God, and another who goes deep into it, and acquires it for him as a true treasure beyond evaluation. The word “Law” came in the singular tense, which means that, what is in the book represents an integral unit that could never be divided. This word became the name of all the five books (Ezra 7:6; Matthew 12:5); then of the whole Old Testament (John 10:34; 15:25). It came 35 times in psalm 119 alone. 2. GOD REALIZES HIS PROMISE TO THEIR FATHERS Having designated the date of the event and the location, he started in his first sermon to reveal God’s longing to realize His promise to His people. “The Lord our God spoke to us at Horeb, saying, ‘You have stayed long enough at this mountain. Resume your journey, and go into the mount of the Amorites, and unto all the places nigh thereunto, in the plain, in the hills, and in the vale, and in the south (Negev), and by the sea side, to the land of the Canaanites and the Lebanon, as far as the great river, the river Euphrates. See, I have set the land before you; go in and take possession of the land that I swore to your ancestors, to Abraham, to Isaac, and to Jacob, to give to them and to their descendants after them” (Deut. 1:6-8) Moses refers God to his people; saying, “The Lord our God” (Deut 1:6); “The Lord your God” (Deut. 1:10); and “The Lord God of your ancestors” (Deut. 1:11). He is the God of the Church (Deut. 5:6); the Church of God and His own people. The relationship between the heavenly Groom and His bride is a personal one. If the people are longing to enter into the Promised Land to enjoy its goods; God is longing more to realize His promise to us. He is inciting us to move and go forth along His way, to enter through the open gates of heaven; and to open our mouths wide, for Him to fill; and to stretch our hands, to receive His blessings. The Amorites and the Canaanites: Palestine, since the old time, was known as the land of Canaan, and its inhabitants, as the Canaanites (Genesis 10:19; 12:6). The Amorites, mentioned on the ancient archeological remains that date back to 30 centuries BC; infiltrated into Canaan. The name ‘Amorites’ was used to refer to all the inhabitants of Canaan; having been the strongest of its nations. Although the prophet Moses did not enter the Promised Land, he gave his people the following information about its extent: The ‘Arabah,’ is the valley of the river Jordan, from the Sea of Galilee to the region, south of the Dead Sea. The mount the Amorites, south of the Dead Sea. “Negeb’ (Negev), is the region north of Sinai, and south of the mount of the Amorites. The land of the Canaanites; namely, ‘Phoenicia;’ with the city of ‘Sidon,’ and the seacoast of the Mediterranean to the west. 14 ‘Lebanon’ in the north. The great river; namely the river ‘Euphrates’ to the east. All that was literally realized in the days of king Solomon (1 kings 4; 21); according to God’s promise to Abraham, Isaac, and Jacob, and to their descendants after them (Genesis 12:7; 15:18; 26:3, 4, 13-15); then confirmed to the prophet Moses at the burning bush (Exodus 3:8, 17). “You have stayed long enough at this mountain” (Deut. 1:6). He has given them the Law, and cared for them all along the ways of the wilderness, led them by Himself day and night; Now He is commanding them to move, in preparation to enter into the Promised Land. God requests from us to move in the proper time; He knows when we should rest, and when we should move. He calls us to set forth to the mountains of eternity, to find a place for ourselves in His bosoms. Israel spent nearly 40 years wandering in the wilderness; and the reason for this delay has been man’s slothfulness, rebellion, and un-readiness to enter. From His side, God from the beginning, has almost taken our hands and dragged us along, to set forth with Him to the Promised Land; provoking us saying: “You have stayed long enough at this mountain; resume your journey… go in and take possession of the land” (Deut. 1:7, 9). He wanted us to hasten; and carried us in His fatherly bosom to set forth with us (Deut. 1:31; to take possession (Deut. 1:21; Revelation 3). “I have set the land before you” (Deut. 1:8). While preparing the people to enter into the Promised Land, for the duration of 40 years in the wilderness, He set for them the land that they were going to possess, to become easy and well defined. Such is the way God prepares our hearts during the journey of this world, putting the heavenly Canaan before our eyes; and saying: “I go to prepare a place for you” (John 14:1). “The land that I swore to your ancestors…” (Deut. 1:8). This reference to the promise that God swore by an oath to their ancestors (Genesis 22:16), was repeated several times. Moses always reminded the people that God’s love was not presented to them because of their own worthiness (Deut. 7:7; 9:4), but because of God’s grace and His early promises to their ancestors. The items of that promise; namely, the great number, the possession of the holy land, and gaining an overall blessing; are all repeated here. 3. THE PEOPLE TAKE PART IN RUNNING THEIR DAILY LIFE How amazing is the personality of the prophet Moses; he begins his sermon by revealing God’s compassion toward His people; then proceeds to tell about his personal weakness, and how he is unable to bear the burdens of the people by himself. “At that time I said to you, ‘I am unable by myself to bear you; the Lord your God has multiplied you, so that today you are as numerous as the stars of heaven. May the Lord, the God of your ancestors, increase you a thousand times more and bless you, as He has promised you! But how can I bear the heavy burden of your disputes all by myself? Choose for each of your tribes individuals who are wise, discerning, and reputable to be your leaders’” (Deut. 1:9-13). The prophet Moses does not refer to the fact that it was a suggestion by Jethro, his father-in-Law (Exodus 18:13-26); He just says that he asked them to choose 70 elders to help him bear their burdens. Those became later on the assembly of the ‘Sanhedrin;’ who, instead of helping Moses to bear the burdens of the people, and bringing them over to the Savior Messiah, they delivered the Lord Christ to death, and opposed Moses’ Law in the spirit, with the pretence of defending it, and protecting its 15 letters. The goal of Moses, as the representative of the Law, was to lead the believers to Christ; for all to experience the sweetness of the evangelic life, and to enjoy the pledge of heaven; and it was fitting of the assembly of the Sanhedrin to bear the same spirit. So is the goal of every priest, to preach the word of God, and to bring every soul over to the experience of the new resurrected life. It is likewise fitting for the deacons – who represent the assembly of the Sanhedrin for Moses – to act along the same line, while serving tables, as did the chosen deacons in the time of the apostles (Acts 6); and as is clear in the speech of the archdeacon Steven (Acts 7). The prophet Moses probably counted the choice of the 70 elders, as one of his faults; having felt unable to bear by himself the burdens of his people; unaware that it is God, who actually bear those burdens. Some scholars believe that his intention was to reveal to his people that he requested others to share the responsibility with him; to give the people the right to choose their leaders (Deut. 1:13). As a true leader, Moses considered the leadership and the greatness, as burdens he was committed to bear; and shrewdly, he sought for qualified individuals to share the responsibility with him. The prophet Moses, as the leader of the people, did not wish to be their only leader, although he was worthy of that honor, and although he accomplished what nobody else could have; he sought helpers who share with him the responsibility and the honor. In the book of Exodus, we see how Moses, the great among the prophets, does not despise the counsel of a heathen; “but heeded the voice of his father-in-Law, and did all that he has said” (Exodus 18:24). He, who out of love for God and his people, despised the royal court with all its possibilities (Hebrew 11:24, 26), listens with the spirit of humility to the voice of Jethro. On this, St. John Chrysostom comments, saying: [If Moses learned from his father-in-Law, such constructive things, of which he was not aware; how much it is fitting for us within the Church to follow his example; namely to seek the help of others... How is it possible for a non-believer to comprehend things that a spiritual man could not?1] “ As numerous as the stars of heaven” (Deut. 1:10). God’s promise to Abraham was realized (Genesis 15:5-6). Some may probably say that man, by means of a powerful telescope, can see more than 25 million stars; Did the people entering the land of Canaan reach this number? To answer this we say that, when God promised that to Abraham, He told him to have a look at the sky with his naked eyes, and not with a telescope; and the naked eye can see about 3000 stars. In the second census we know that there were about 603,000 men of war; So God’s promise was realized more than Abraham himself could ever imagine! He says: “Today you are as numerous as the stars of heaven” (Deut. 1:10); and did not say, “as the sand of the sea;” Seeing them as splendid stars that enjoy the heavenly glory, he counted them as stars of heaven. With his care for his people, he blesses them, and keeps on blessing them (Deut. 1:10-11). In the land of Egypt, during about 250 years, the Israeli people so multiplied that Pharaoh got filled with envy and fear (Exodus 1:9). Now, after 40 years in the wilderness, their number greatly multiplied, yet to the pleasure of Moses, who prayed for their blessing a thousand fold. “Choose for each of your tribes individuals who are wise, discerning, and reputable to be your leaders. You answered me, ‘The plan you have proposed is a good one.’ So I took the leaders of your tribes, wise and reputable individuals, and 1 In 1 Cor. hom. 1:4. 16 installed them as leaders over you; commanders of thousands, commanders of hundreds, commanders of fifties, commanders of tens, and officials, throughout your tribes” (Deut. 1:13-16) The ‘officials’ were those who supervised the execution of the decisions issued by the rulers, judges, or other leaders. Before the exodus, officials used to work under the Egyptian taskmasters to count the numbers of bricks (Exodus 5:6); but now they became commanders of thousands, hundreds, fifties, and tens; not under servitude, but for executing justice (Deut. 16:18; 20:5; 5:8, 9; 29:10; 20:28). He asked them to choose individuals to bear leadership and responsibility; according to certain criteria; they should be: a- Wise (chalsaamiym); namely, those who got much knowledge. b- Discerning (Uwnboniym); namely, who can carry out justice. c- Reputable (wiyadu’ium); namely those who, through practical experience, have proved their ability to achieve great works. The prophet Moses did not include in his criteria, that they should be of temporal dignity or riches; but they should rather be wise, discerning and experienced. With the same spirit, God requested from the people to choose ministers (deacons) of good reputation, full of the Holy Spirit and wisdom, to minister to the poor (Acts 6:3- 6). “I charged your judges at that time: ‘Give the members of your community a fair hearing, and judge rightly between one person and another, whether citizen or resident alien” (Deut. 1:16) In the tribal system of Israel, they had four levels of people: “The descendants of the fathers;” including the elders and rulers. “The aliens;” of other nations whom they allowed to dwell among them. “The sojourners” (Leviticus 25:35); of the defeated peoples. “The slaves;” purchased with money or born in the house. There was also the “stranger;” who temporarily dwelt among them for trading or other businesses. An alien should be treated as a brother; so should be anyone who is subjected to persecution. This is unique to the book of Deuteronomy that we do not see in the laws of Egypt or Babylon at that time (See 10:18, 19). “You must not be partial in judging; hear out the small and the great alike; you shall not be intimidated by anyone, for the judgment is God’s. Any case that is too hard for you, bring to me, and I will hear it. So I charged you at that time with all the things that you should do” (Deut. 1:17, 18). If God, in His love for man, provokes him to receive His promises to enjoy them, the prophet Moses, as God’s minister, honors the will of people. In his love for them, he would have wished to bear all their burdens alone; but because of their immense increase, he felt great inadequacy; although he rejoices for their growth, and longs to see them grow a thousand times more; not only in number, but in glory; that is why he likened them to the stars of heaven. Moses presented to the chosen men, a system of work that may be summarized as follows: They should not hasten to judge without hearing with longsuffering, to all parties (Deut. 1:16). The prophet Isaiah says: “The Lord God has opened my ear; and I was not rebellious” (Is. 50:5). They shall not be partial in judging (Deut. 1:17); they should judge justly 17 between one person and another, whether citizen or resident alien. They shall not be intimidated by anyone; for the judgment is God’s; who will protect them; or he will judge and condemn them. They shall not be shy of admitting their inadequacy; if any case is too hard for them, they shall bring it to Moses to hear it (Deut. 1:18). They shall accurately follow the system; judging according to the following stages: * God, as the King, and the supreme judge. * Moses, as the man of God and His deputy. * The priests, who consult God through the Urim and the Thummim. * The rulers of the tribes, or the princes. * The commanders of thousands ‘Chiliarchs.’ * The commanders of hundreds ‘Centurions.’ * The commanders of fifties ‘Tribunes.’ * The commanders of tens ‘Decurions.’ * The officers, who are appointed to execute the commands of the above. So all shall ultimately submit to God, from whom they draw their authority, and before whom they will be judged. Then, each will submit to the level above him. Because Moses proclaimed his inadequacy to bear alone all the burdens of the people of God; he set out of them leaders for war, and for taking care of the daily concerns of the tribes (Deut. 1:9-17); without disregarding his own responsibility, especially for the hard cases (Deut. 1:17). However, the people, on their part, paid back God’s love and Moses’ care by murmuring and doubting. 4. HAVING DOUBTS AND SENDING MEN TO SPY THE LAND Some scholars believe that Moses, on his part, erred in seeking a group of elders to support him in his leadership of the people, having felt his inadequacy; and that the people, on theirs, erred in seeking a group of spies to spy the land that God commanded them to enter and to possess1. However, the error of the people differed from that of Moses; as the decision of the people implied disbelief. While ten of the spies came back speaking about the mighty Amalekites, who were dwelt in the land of Canaan; Only Joshua and Caleb came back carrying with them some of the fruit of the land. The ten concentrated their eyes on the opposing Amalekites, whereas those two concentrated theirs, and put their hearts in the truth of God’s promises. Weak faith or the lack of faith, draws our depths to fear the disturbance of the devil, the sin, and the world; Whereas faith draws the heart of man and his inner energies to God’s promises; trusting in their sure realization; and counting every opposition, to add to his belief and glory. The prophet blames the people for their request to send spies before entering the land of Canaan; something that was not mentioned in the book of Numbers. They did not trust the promise of God, but sought the counsel of men; Instead of having the Son of God go before them to illuminate their way, they sought the candles of the spies. “Then, just as the Lord our God had ordered us, we set out from Horeb and went through all that great and terrible wilderness that you saw, on the way to the hill country of the Amorites, until we reached ‘Kadesh-Barnea’” (Deut. 1:19). The prophet demonstrates in his talk, how dangerous the journey has been, saying, “and (we) went through all that great and terrible wilderness.” By 1 J. Vernon McGee: Deuteronomy, p. 15,16. 18 remembering all the dangers that surrounded us, we tend to give thanks to God who led us through them. God brings us into that wilderness, that is not only great, but also terrible; to learn the spiritual war, and to enjoy the sanctity (Kadesh). It is through the narrow way of the cross that we cross over from the wilderness to God’s paradise, full of fruits. In that wilderness, we enter into war, not against flesh and blood, but against “principalities, against powers, against the rulers of the darkness of this age” (Ephesians 6:12); we fight, together with the apostle Paul, wild beasts in Ephesus; saying with the Lord Christ, that “it is the hour of the forces of darkness.” We shall keep fighting the seven days of the week. “I said to you, ‘You have reached the hill country of the Amorites which the Lord our God is giving us. See, the Lord your God has given the land to you; Go up, take possession, as the Lord, the God of your ancestors has promised you; do not fear or be dismayed” (Deut. 1:20, 21). The Hebrew word “inherit,” translated as “take possession,” implies entering to possess the land in place of someone else, either by conquest or through inheritance. It came more than 52 times in the book of Deuteronomy, even in the part concerning the statutes (For example Deut. 19:2, 14; 23:20). The original word “inherit” is translated as “take possession” (in Deut. 2:31; 26:20). “Go up, take possession, …do not fear or be dismayed” (Deut. 1:21). God requests from every soul to practice its rights in the following main issues: To “go up;” we are called to an incessant “going up.” As who does not go up, will go down and fall. In other words, unless man goes up together with Christ to His heavens, to enjoy the spirit of conquest, he will fall together with the devil into his hell. To “take possession”: Whoever incessantly goes up will enjoy the position of ‘royalty,’ to be counted by the King of kings as ‘a king’ of authority. “Not to fear or be dismayed”: the Christian is a king and a leader; if he collapses by fear, he would lose his position as a child of God. It is not fitting for the believer to fear; but to have trust and confidence in God, the heavenly Father. While God called on them to go up, to take possession, and not to fear; their response was a request to spy the land that God has promised to give their ancestors. Instead of going up to become kings, they wished to be spies; and instead of trusting God, and of being proud of the royal authority given to them, they feared and became dismayed! What a painful situation in which we often fall! “All of you came to me and said, ‘Let us send men ahead of us to explore the land for us and bring back a report to us regarding the route by which we should go up and the cities we will come to.’ The plan seemed good to me and I selected twelve of you, one of each tribe. They set out and went up into the hill country, and when they reached the Valley of Eshcol they spied it out and gathered some of the land’s produce which they brought down to us. They brought back a report to us, and said, ’It is a good land that the Lord is giving us.’ But you were unwilling to go up. You rebelled against the command of the Lord your God” (Deut. 1:22-26) He asked them to enjoy the perfection, out of which they got a pledge through the two spies who testified to how good the land was. But, they disregarded the good report of Joshua and Caleb. Men of the Old Testament needed spies to taste the pledge of the fruit of the 19 Promised Land. Whereas, men of the New Testament enjoy the incarnated Word of God who carries them in Him, as members of His body, to enjoy the pledge of heaven. By that, He brings the believers over into the heavenly life, to present their life as a practical living testimony; having tasted the sweetness of the coming goods. They are an actual demonstration of what they preach; their life talks, and their behavior testifies to what they say. The people heard about how the Promised Land flows of milk and honey. Yet, they were in need of leaders, who enjoy, not only mere theoretical knowledge, but also one that is confirmed by watching and experience. The twelve spies went to the Promised Land, and got complete information about the fertility of the land and its possibilities, beside the fortification of the cities and the size and the military experience of the enemy. Yet they became divided into two groups: one group saw that information (data) through a pure human eye; so their own souls collapsed, and made the souls of the people collapse. And another group saw the information through a divine eye of faith; and their hearts flared with longing to cross over. Up till the present day, the Church needs leaders who transform the knowledge into practical experience, and see it through a true divine eye, to cross over together with their flock to the heavenly divine promises. “You grumbled in your tents and said, ‘It is because the Lord hates us that He has brought us out of the land of Egypt to hand us over to the Amorites to destroy us. Where are we headed? Our kindred have made our hearts melt by reporting, ‘the people are stronger and taller than we; the cities are large and fortified up to heaven! We actually saw there the offspring of the Anakim’!” (Deut. 1:27, 28) The first defense for any ancient city was its walls; which, if penetrated by an enemy, the city will easily fall in his hands (2 kings 25:4). The walls of Jericho were well known for their strength; that is why it was said to be “fortified up to heaven” (28). In its excavations it came that double walls, more than 40 feet high and about 66 feet wide, surrounded the city from all sides; the lower parts were of stone and the upper of bricks; and were plastered by a very smooth layer of calcium, to make it impossible to climb on during attacks. Some believe that the collapse of its walls has been through a divine plan by a devastating earthquake. “I said to you, ’Have no dread or fear of them. The Lord your God, who goes before you, is the one who will fight for you, just as He did for you, before your very eyes, and in the wilderness, where you saw how the Lord your God carried you, just as one carries his child, all the way that you traveled until you reached this place” (Deut. 1:29-31). Despite the report of the spies about the fertility of the land (25), that the Lord is giving them, they were in dread and fear (26-29); not trusting the Lord who fights for them. It is a difficult road; one of consistent war (against the devil). Yet it is a war of the Lord Himself; who walks before us to confront the battle and fight for us (30). We are not a party in the spiritual war against evil. God has confirmed to them that He dwells among them; walks before them on the road as their Leader and Guide; that He judges and condemns; and that he fights for them. The word “Lord” in the Targum is‘Onkelos’: “The Word of God … fights for you” (30), the same word used by St. John about the Lord Christ, being the “Logos1.” He revealed God’s work with them, when He granted them victory by a strong arm, as they came out of the land of Egypt; and when He gave them His true 1 Adam Clarke, Deuteronomy, 1. 20 compassion in the wilderness. There is no way to doubt the compassion of God, who carried them on His arms just as a father carries his child. The prophet Moses has already complained that God put on him the task to carry the people in his bosom, “as a guardian carries a nursing child” (Numbers 11:12). “In the wilderness where you saw how the Lord your God carried you, just as one carries his child, all the way that you traveled until you reached this place” (Deut. 1:31). In more than one situation, God proclaims His compassionate fatherhood, and His exalted care for man; He carried His people as though on the wings of an eagle, not to bring them forth to the Promised Land, but to Him, to find in God Himself a unique Promised Land. And here, He proclaims Himself as a Father who compassionately carries His son on His arms; not temporarily, but “all the way,” to let the believer always feel that he is carried on eternal arms. Notice the charges proclaimed by the prophet against them: 1. Rebelling and grumbling against the Law of God (26); against His authority. 2. They did wrong against God’s goodness; assuming that He has brought them out of the land of bondage, to enjoy the Promised Land, because he hates them. 3. They embraced an unbelieving heart in the Lord their God (32). That is the center of evil; the rebellion against God’s Law, and not trusting in His strength and His goodness, spring from disbelief in His word. “But in spite of this, you have no trust in the Lord your God, who goes before you on the way to seek out a place for you to camp, in fire by night, and in the cloud by day, to show you the route you should take” (Deut. 1:33). Why have their fathers been denied to enter the Promised Land? Their disbelief! Every sin could be easily cured. But it is disbelief that makes man lose his eternity! Along the way, we shall lack nothing; He would be like fire by night to keep us from falling; and like a cloud by day to keep on going (Deut. 1:33). When the Lord heard your words, He was wrathful and swore, ‘Not one of these – not one of this evil generation – shall see the good land that I swore to give to your ancestors, except ‘Caleb son of Jephunneh.’ He shall see it, and to him and his descendants I will give the land on which he set foot, because of his complete fidelity to the Lord.’ Even with me, the Lord was angry on your account, saying, ‘You shall not enter there; Joshua son of Nun, your assistant, shall enter there; encourage him, for he is the one who will secure Israel’s possession of it. And as for you little ones, who you thought would become booty, your children, who today do not know right from wrong, they shall enter there; to them I will give it; and they shall take possession of it. But as for you, journey back into the wilderness, in the direction of the Red Sea” (Deut. 1:34-40) Their disbelief has hurt Moses himself; having been denied entry into the Promised Land together with them. Here we should refer to what happened by the water of Marah (Kadesh), where the Lord said that Moses and Aaron did not hallow Him in the eyes of the children of Israel (Numbers 20:12). Yet the goodness of God transformed, even that divine wrath into good. In place of Moses who was denied to bring the people into the Promised Land, Joshua would do that. ‘Our Joshua,’ who would bring us over to the heavenly Canaan, would do what the Law could not do. The door was closed before the old generation; but the grace of God opened it before the new one. We need to parade our life in both the recent and the distant past, to reveal God’s exalted love, abundant grace, and unique care toward us; that would support us, provoke us to trust in His promises, to accept the entrance into the heavenly Canaan, 21 and to practice the pledge of eternity, under the guidance of Jesus Christ. God Chastises the grumblers, who lack trust in Him, by denying them entrance into the Promised Land; yet He does not deny their children (Deut. 1:39). 5. PERSISTENCE ON REBELLION “You answered me, ‘We have sinned against the Lord! We are ready to go up and fight, just as the Lord our God commanded us.’ So all you strapped on your battle gear, and thought it easy to go up into the hill country. The Lord said to me, ‘Say to them, do not go up and do not fight, for I am not in the midst of you; otherwise you will be defeated by your enemies. Although I told you, you would not listen. You rebelled against the command of the Lord and presumptuously went up into the hill country. The Amorites who lived in that hill country then came out against you, and chased you as bees do. They beat you down in Seir as far as Hormah. When you returned and wept before the Lord, the Lord would neither hear your voice nor pay you any attention. After you had stayed at Kadesh as many days as you did…” (Deut. 1:41-46). When God commanded them to go up to fight, they feared and refused. And when He proclaimed His wrath on them, and commanded them not to go up to fight, they did not listen and went up. Because they were not led by faith, but by their own will. In their refusal to go up, and in their going up to fight, they revealed their rebellion against the Lord. Sin makes man stubborn against his beloved God. When God commanded them to go up to fight and to take possession, they refused (Deut. 1:26); and when He commanded them not to go up and not to fight, as He is not any more in their midst (42); and confirmed to them that they would be defeated if they do; they did not listen to Him, but arrogantly, foolishly, and haughtily, they went up. It is amazing, how, even when He chastened them because of their rebellion, by not being in their midst (42). He did not wish them to be defeated by their enemies, so He commanded them not to go up and fight, before offering repentance, after which He would again dwell in their midst, and grant them victory. They did not grieve because of their regret to have rebelled against the Lord; nor that they had the intention to go back to submit to His will; but on account of the defeat that has come over them. The people wept before God, yet it was like the tears of crocodiles, shed, not for the sake of a true repentance, and a return to God, to walk by the spirit of faith; but on account of their loss and reproach. They were not preoccupied with their relationship with God, and they shed, not the tears of repentance, nor of the wish to return to God with humility; but tears that bear pride and haughtiness for what would other people think of them as failures. The apostle Paul says concerning the true grief: “I rejoice, not because you were grieved, but because your grief led to repentance; for you felt a godly grief, so that you were not harmed in any way by us. For godly grief produces a repentance that leads to salvation, and brings no regret, but worldly grief produces death” (2 Corinthians 7:9, 10). Here it is mentioned that it was the Amorites who chased them out (44); whereas in the book of Numbers it came that, “The Amalekites and the Canaanites who lived in that hill country came down and defeated them, pursuing them as far as Hormah” (Numbers 14:45). Here, he used the name ‘Amorites,’ having been the greatest nation in Canaan at that time, to refer to all the Canaanites as a whole; as it also came in (Deuteronomy 1:7)1. 1 Barnes’ Notes. 22 AN INSPIRATION FROM THE BOOK OF DEUTERONOMY (Chapter 1) LEAD US IN THE JOURNEY OF OUR SOJOURN At Horeb, You said to Your people: “You have stayed enough at this mountain.” Say a word, to let our souls set forth to the heavenly Canaan. And not wander around the mountains of the world. You haven’t set the land before us, as You did with the people of Israel. But You opened up the gates of heaven before us to enter. And presented to us the bosom of God the Father to settle down in it. Let Your Holy Spirit carry us, for our souls to settle down. Moses could not alone bear the burdens of the people. You have carried on Yourself my sins and iniquities. You brought me out of that horrible wilderness. And brought me into the heavenly sanctuaries (Kadesh). You commanded me: “Go up … take possession … Do not fear! By You, I go up; as You made me heavenly one. By You I take possession; as I am a king. I do not fear; as I am Your child! The people of the old rejected the sun of Your counsel. And sent on the candles of the spies. They did not honor Your promise and Your wisdom. They rebelled against You, and by their hearts they rejected the Promised Land. Grant me the spirit of obedience, O You, the amazingly Obedient Son. When I look back at the past, I see You carrying my fathers on Your arms. Satisfying them with the fat of Your love, granting them Your true promises. They sinned against You. They did not believe Your faithful promises. And yet You carried them like a father carries his child. Carry me, and take away from me the spirit of rebellion.
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