The Words Moses Spoke (Deuteronomy 1:1-46)

Deuteronomy 1:1-46; Key Verse: Deut 1:1

"These are the words Moses spoke..."

What is Deuteronomy about? Moses speaking/preaching/teaching God's word to his people for the last time. Deuteronomy consists primarily of speeches/"sermons" (three of them) that Moses gave to the Israelites shortly before he handed over the leadership to Joshua. Like a senior pastor after having led his congregation for 40 years and who is about to pass on the baton, Moses gave his prophetic farewell sermon for the last time as their senior pastor and leader. It is his last will and testament given to all Israel east of the Jordan on the plains of Moab (Deut 1:5), just before their entrance into the Promised Land. Moses' aim in his final speeches is to ensure that the people will remain faithful to God; his speeches would prepare them to conquer Canaan and then live faithful lives in their new land. (A few key verses are Deut 6:5; 10:12-13; 30:19-20.)

Moses' word to the people is God's word to them and us. Though Moses spoke "the words" (Deut 1:1), his voice is not an independent voice because he speaks only what the Lord has commanded him. Thus, they are the very word of God with Moses as God's authoritative spokesman. Deut 1:3 says, "Moses proclaimed to the Israelites according to all that the LORD had commanded him concerning them." Deut 1:5 says, "Moses began to expound this law..." Since these are God's words (Ps 119:105), we are to take them seriously and take them to heart. Hearing God's word is what would be most beneficial to us (2 Tim 3:16). Moses knew that the best way to nurture his people was to feed them the Word and develop them into people of the Book.

Origin of the title "Deuteronomy." The Hebrew title of Deuteronomy are the first two words in the Hebrew text that are translated: "These are the words" (Deut 1:1a), or the shortened form, "words." But the name in English comes from a translation of Deut 17:18 in the Septuagint (the ancient Greek translation of the OT): "a copy of this law," "second law," or "repetition of the law." The Latin Vulgate version of the Bible, completed by Jerome in A.D. 405, titled the book Deuteronomium meaning "second law," which is where we get our English title.

What is being addressed in Deut 1:1-46? This chapter may be divided as follows:

1. The Failure (Deut 1:1-5).
2. The Promise (Deut 1:6-8, 21, 30-31).
3. The Leaders (Deut 1:9-15).
4. The Judges (Deut 1:16-18).
5. The Encouragement (Deut 1:19-25).
6. The Rebellion (Deut 1:26-33).
7. The Judgment (Deut 1:34-40).
8. The Presumption (Deut 1:41-46).

I. The Failure (Deut 1:1-5)

Introductory historical and geographical notes. Deut 1:6-4:43 is the First of three Addresses/speeches of Moses. This is a retrospective look back into what God has done from the time they left Horeb (Sinai) up to this point in order to remember the grace of God. Deut 1:1-5 is a general editorial introduction which describes the nature and content of the book: It sets the scene for Moses speaking to all Israel in the desert east of the Jordan (Deut 1:1,5) in the territory of Moab (Deut 1:5) at the border of the promised land. This was in the fortieth year (Deut 1:3) with Ex 12:2 marking the beginning of Israel's history when the people departed from Egypt. Now forty years later, a new generation of Jacob's descendants stands at the Jordan, ready to enter Canaan.

A 11 day journey takes 38 years because of disobedience. Deut 1:2 makes a strange observation: "(It takes eleven days to go from Horeb to Kadesh Barnea by the Mount Seir road.)" Hored is another name for Sinai and is the preferred name in Deuteronomy. Kadesh Barnea, which is at the border of the promised land, is where they camped after leaving Horeb, and where they sent the 12 spies to check out the land (Dt 1:19-25). They left Horeb a long time ago. It takes 11 days to travel from Horeb to the border of Canaan, a journey of about 100 miles. They traveled about two years before coming to Kadesh. Thus, it took 38 years to go from the border of Canaan to Canaan itself (and only 11 days to go from Horeb to the border). That it the price of disobedience. Disobedience never pays. God forgives us when we repent, but the consequences of sin may linger...even for 38 years. Disobedience always slows down our progress.

God reminds us of past victories to help us face present challenges. The whole book of Deuteronomy is intended to motivate the people to enter the promised land and to live faithfully before God in the land. How? It says that Moses gave the speeches of Deuteronomy "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" (Deut 1:4; cf. Num 21:21-35). Because of these two victories the people have now come to the brink of the main part of the promised land and have taken over the lands east of the Jordan that God had planned to give them (Deut 1:5). The victory over the kings Sihon and Og is mentioned 17 times in the OT. The reason for the frequent repetition is that God's intervention in giving us victories in the past gives us confidence and the assurance of God's similar intervention as we face present and future challenges. The tragedy is that after all the Isarelites saw of God's provision, intervention and victory, yet they often still lost heart and rebelled against God when they faced big challenges.

II. The Promise (Deut 1:6-8, 21, 30-31)

We are God's (Yahweh) and he is ours. Moses' first speech begins with God's summons to leave Horeb and proceed northward toward the promised land. "The Lord our God said to us at Horeb, 'You have stayed long enough at this mountain. Break camp and advance into the hill country of the Amorites; go to all the neighboring peoples in the Arabah...'" (Deut 1:6-7). Moses refers to God as "The Lord our God," which points to the covenant relationship between God and the people. "Lord" is the translation of the Hebrew word spelled as "Yahweh," which is the covenant name of God. Thus, we belong to him, and in a sense he belongs to us in a covenant relationship. The most important thing about us is that we are his, and he is ours.

God's command is followed by God's promise. After a year long stay at Horeb (Deut 1:6) where they were taught by God, now the time has come to move forward. God says through Moses, "break camp," "advance" and "go" (Deut 1:7). How can they obey the command of God? They need to believe the promise of God. "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" (Deut 1:8). The command to advance, go, and take possession is followed by the promise that God had made to the fathers of the Israelite nation. The NASB says, "I have placed the land before you." It is there for the taking, but the people have to go in and take it. But the generation that was given this command four decades earlier refused to obey God and did not take hold of the promise.

God fulfilling his promises are contingent on our obedience. God is the God who keeps his promises, for he swore to give it to Abraham, Isaac and Jacob (Deut 1:8). Yet God's promises are contingent on our obedience. The blessing that God gives his people is freely available for us to take hold of, but we must obey. The good fight of faith in the Christian life is to believe the promise of God and obey his commands. When our sinful desires threaten to take us away from God's path, we need to remind ourselves of the promises. Disobedience is always unnecessary and harmful to us. Paul fought the good fight and disciplined himself to keep the faith to the end (1 Cor 9:27; 2 Tim 4:7).

III. The Leaders (Deut 1:9-15)

Leaders need to deal with stress. Many consider Moses to be the greatest national leader in history. This text shows that leaders will always need to deal with stress (which is inevitable), and delegation (in order to relieve the stress). Any leader of a movement will face stress. Paul felt daily pressure, anxiety and weakness (2 Cor 11:28-29). Paul experienced stress over the people's imperfections, which is his love expressed as concern for the imperfect object of love. Moses also felt much stress which he expressed (Deut 1:9-12).

• "Bad" leaders bear their stress alone. Moses (and Paul) did not keep their stress to themselves and suffer alone (Deut 1:9). Leaders need to talk about their problems wisely and in the right setting, so that they can find solutions to the problems. Those leaders who bear their stress alone without sharing the pain of it with others often end up angry with the people with whom they work, and they lack the joy of the Lord which is a key ingredient of Christian character. Such anger results in bitterness, poor judgment and questionable decisions, that is often destructive to individual people and even to the entire church.
• Disunity saps the leader's energy. Moses asked, "how can I bear your problems and your burdens and your disputes all by myself?" (Deut 1:12). Leaders have to bear with these three stressful items: problems, burdens and disputes, all of which sap energy and can result in disunity, which affects the morale of all. Nothing saps ones energy more than disunity among the leaders. The easiest way to deal with unity issues seems to be to dismiss the person alleged to be the cause of the problem. But that is not the biblical pattern. Paul got his hands dirty to solve unity problems especially in 1 Corinthians and Philippians.
  

Good leaders delegate. In Moses' case, his stress was caused by growth which is a blessing (Deut 1:10-11). A key to conquering stress is delegation.

• Insecure leaders who want to be in control do not delegate. Some leaders like to be in control. They cannot lead large and growing groups. They are insecure people who are afraid to risk entrusting major responsibilities to others. Their insecurity causes them to be threatened by capable and creative people.
• Controlling leaders often have no one to share their burdens. Moses needed to share the burden with others who are "wise, understanding and respected" (Deut 1:13), so that he only handles the extreme cases (Deut 1:17b). The Israelites had capable people who could share Moses' burden. Unfortunately, controlling leaders may not have people available to share his burdens. Why not? Initially good young workers are willing to work with the controlling leader. But once they become mature and have visions of their own, they find the controlling leader too restricting and they leave. This is very painful because often the controlling leader had cared for their people sacrificially.
• Good leaders surrender control. Moses was a leader who was willing to surrender control. Once the Spirit fell on 70 elders resulting in their prophesying (Num 11:16-30). Moses is informed that two individuals, Eldad and Dedad, were prophesying in their camp apart from the group that met under Moses. Joshua, Moses' loyal assistant, says, "Moses, my lord, stop them" (Num 11:28). Moses' response shows that he was not worried that good things were happening without his knowledge or control. "Are you jealous for my sake? I wish that all the Lord's people were prophets and that the Lord would put his Spirit on them!" (Num 11:29). Nine verses after saying this, Num 12:3 says, (Now Moses was a very humble man, more humble than anyone else on the face of the earth.) The secret of his greatness was that he was not a self-serving leader. Good leaders humbly let go of their control and let delegated leaders do things differently from the way that the leader once did.
• Good leaders give new leaders the freedom to do things their way. Because personalities differ, leadership styles and methods of doing things will also differ from leader to leader. Great leaders focus on the grand task and impart the vision of this to others. They allow these other leaders to implement the vision they imparted in the way that the other leaders think is best.
• Good leaders secure the agreement of the people (Deut 1:14).The people agreed with Moses' suggestion. Poor leaders generally make unilateral decisions that do not regard the people. But as a general principal working for agreement with our people is the ideal situation when it comes to decision-making.
  
• Good leaders focus on a small group. Deut 1:15 says, "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." Usually one cannot really care properly for over 10-15 people. To save the whole world, Jesus narrowed his focus to concentrate on a small group of people to whom he could hand over the leadership of his work (Lk 1:13). Though Jesus is God he could be with and mentor only a few people to send them out as preachers (Mk 3:14).

IV. The Judges (Deut 1:16-18)

Judging is an awesome responsibility. Deut 1:16-17a is a brief summary of the training of judges. It contains the moral guidelines for enforcing the Law. It is a charge given by Moses to the judges.

• Judge fairly. "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'" (Deut 1:16). Judges must not be deterred from a decision by any consideration other than the truth. The leader's response to allegations of wrongdoing is one of the best ways to demonstrate the righteousness of God. Aliens must not be deprived of their rights. This means that sometimes a judgment may be made against a loyal member for the benefit of an outsider. This goes against our strong sense of community solidarity that goes to the extreme to protect one's own when outsiders are involved. To do otherwise is considered an act of disloyalty, ingratitude and betrayal toward a friend who has worked so loyally and hard. But Moses instructs the judges to judge against members of their own group if necessary. Leaders, in judging, must be willing to pay the price of commitment to righteousness and impartiality.
  
• No partiality. Deut 1:17a prohibits partiality in judgment: "Do not show partiality in judging; hear both small and great alike." The call to treat "the small and great alike" comes often in the Bible (Jas 2:1). In many societies however, and sadly in some churches too, people with influence are considered immune to prosecution. A nation where there is partiality in judgment is a sick nation. A church where there is partiality in judgment (and favoritism) is a sick church, because it blurs God's perfect justice and righteousness. One of the best ways to bring an attitude of respect for the law among our people is for those who enforce the law to act without partiality.
  
• No fear of people. "Do not be afraid of anyone, for judgment belongs to God" (Deut 1:17b). One who is given the responsibility to judge is acting on behalf of God who is the ultimate judge. Generally we tend to fear those who have (applied) power and influence over us (Prov 29:25). But the only one we should fear is God (Mt 10:28).
  
• Know your limitations. "Bring me any case too hard for you, and I will hear it" (Deut 1:17c). If a case is too hard for a judge to handle, he is required to accept that he was not competent to handle the case. How hard it is for leaders to accept that! This applies to all areas of leadership. One should know the things that he cannot do well and admit our lack of ability and turf it one who can do the job better. Mainly we need to acknowledge that all authority is derived. God is the ultimate leader. Our attitudes and actions should always aim at buttressing God's leadership, not ours.
  
• Teach the people to live under the authority of Scripture. Moses ends his discussion about leadership by stating, "And at that time I told you everything you were to do" (Deut 1:18). Moses is saying here that he gave instructions for all of life ("I told you everything you were to do"), which is what the OT Law intended to do. We need to learn how to follow the whole counsel of the Bible whatever the cost (Josh 1:7-8; Ac 20:27). We have the responsibility to be comprehensive (rather than selective) in teaching Scripture. We must try to ensure that we have not left out any essential things in communicating truth to people. Preachers and leaders should keep note of what they have taught their people, in order to cover most of the main teaching and emphases of Christianity.
  

V. The Encouragement (Deut 1:19-25)

The conquest of the land is a foregone conclusion, yet... As God commanded the people to leave Horeb they responded obediently (Deut 1:19). When they reached the hill country of the Amorites (Deut 1:20), Moses said, "See, the Lord your God has given you the land" (Deut 1:21a). The conquest of the land is presented as a foregone conclusion. The TEV puts it, "Look, there it is!" Now they have to enter in faith. So Moses says, "Go up and take possession of it as the Lord, the God of your ancestors, told you" (Deut 1:21b). But the people's fear was a problem. So Moses urges them, "Do not be afraid; do not be discouraged" (Dt 1:21c). Though God guaranteed them victory they were afraid and looked for some security instead (Dt 1:22), which Moses and God complied with by sending out 12 spies (Dt 1:23-25; Num 13:1-2). God does make concessions when the people are afraid to obey because of weak faith (Jud 6:36-40). Thus, there is hope for us cowards!

VI. The Rebellion (Dt 1:26-33).

Is any problem/"giant" too great for God to handle? The report of the spies described the goodness of the land (Deut 1:25) and the greatness of the people (Deut 1:28). Numbers says that except for Caleb and Joshua, the spies added "a bad report" that focuses on the power of the opposition (Num 13:31-33). As a result, the people "rebelled against the command of the LORD" (Deut 1:26). They grumbled in their tents and accused God of hating them (Deut 1:27). In their unbelief, they magnified the problem (Deut 1:28), as though the problem was too great for God to handle because of three "difficulties" that they could not overcome: "[1] The people are stronger and taller than we are; [2] the cities are large, with walls up to the sky. [3] We even saw the Anakites there" (Deut 1:28). They were different from David who did not fear the giant Goliath (1 Sam 17:26).

God will fight for them and carry them. Then Moses said to them, "Do not be terrified; do not be afraid of them. 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, 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" (Deut 1:29-31) That God fights for us occurs 12 times in the OT. (Ex 14:14, 25; Dt 1:30; 3:22; 20:4; Josh 10:14; 23:3, 10; 2 Chron 20:29; Neh 4:20; Ps 35:1; Isa 42:13). This is a great assurance. Yet this story ends with Moses' pathetic words, "In spite of this, you did not trust in the Lord your God, 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" (Deut 1:32-33).

Moses gives the answer to four questions people ask when they are afraid to launch out in obedience to God:

1. How will we know what to do? God will go ahead of us (Deut 1:33).
2. Do we have the ability to overcome such a huge challenge? God will fight for us (Deut 1:30b).
   
3. How do we know he will fight for us? God has already done this before "in Egypt" and "in the wilderness" (Deut 1:30c, 31a).
4. What assurance do I have that God will really look after me? God carries us as a man carries his son (Deut 1:31b).
   

VII. The Judgment (Deut 1:34-40)

In his anger God judges the rebels (Deut 1:34-35) "When the Lord heard what you said, he was angry and solemnly swore: ³⁵ 'No one from this evil generation shall see the good land I swore to give your ancestors'" (Deut 1:34-35). No one should expect God to bless us if we disobey. It is said that there are more references to the wrath of God than to is love. We need to constantly heed Paul's advice to fear the "sternness/severity of God" (Rom 11:22).

In his pleasure, God blesses Caleb (Deut 1:36). Why? "...because he followed the Lord wholeheartedly" (Deut 1:36). This must be a very significant feature of Caleb because such similar things are said of him three times (Num 14:24; Josh 14:14). The wording in Deut 1:36 trasnlates as "he completely filled himself after the Lord." Caleb was saturated with God. This explains who will wilt when faith is challenged. It is those with a halfhearted commitment, like the spies who gave a negative report, even though they were handpicked men and a chief among their people (Num 13:2). Sometimes a prominent Christian falls into some serious sin. It is likely because sinful attitudes and/or practices had been secretly entertained. They had not wholly followed God.

Displeasure with Moses (Deut 1:37). Though the people caused Moses to sin, God was still angry with him. He had to pay the price for letting the people influence his actions. He had to bear the responsibility for his action even though it was their sin that prompted it. Ps 106:32-33 suggests that he also used rash words, for "rash words came from Moses' lips." It is too easy to use rash words when angered, even if our anger may be warranted, especially toward our dear spouses. The punishment given to Moses seems to be severe considering that he had been a faithful leader for a long time. Yet, leaders are supposed to be examples, and therefore held to a far higher standard (Jas 3:1).

Pleasure with Joshua (Deut 1:38). Joshua is described as Moses' assistant (Exo 24:13; 33:11; Num 11:28; Josh 1:1). He did this for more than 38 years. He was very devoted to Moses. Many are not able to work under a leader for a long time. So after a time they need to launch out on their own ministry, perhaps like Barnabas and Paul (Ac 15:36-41). But there are those who are like Joshua. The key to God doing great things is not primarily by working through individuals but by working through the body consisting of committed individuals. Likely, Moses truly loved and cared for Joshua for his good (Deut 3:28), to help him fulfill his goals, and not just to use Joshua to build up his own work and ministry.

Pleasure with innocent children, but not with their parents (Deut 1:39). The children were innocent of the rebellion of their parents.

Sin takes us back, never forward (Deut 1:40). God told these rebellious people, "But as for you, turn around and set out toward the desert along the route to the Red Sea" (Deut 1:40). They are to journey southward, in the opposite direction of the promised land toward the Red Sea. Their progress would be halted because of their sin...for 38 years. Sin never takes people forward, only backwards. We always step back when we sin. It is never worthwhile sinning!

VIII. The Presumption (Deut 1:41-46)

The only thing worse than sinning is to refuse the discipline for our sin, which is what the people did. After God pronounces his discipline for their rebellion, they accept that they were wrong. They said correctly, "We have sinned against the Lord" (Deut 1:41a). But they did not accept God's disciple and said, "We will go up and fight, as the Lord our God commanded us" (Deut 1:41b). Though the original plan of God was clear, they could not follow the plan now because this was discipline time. God's work always faces a setback when God's people sin. Our inaction may be part of the pain of discipline that God uses to bring healing to us. Though God forgives us, the forgiveness does not automatically heal the weakness. It is the discipline that helps do that.

Doing "God's work" to avoid God's discipline. But the arrogant Israelites were not willing to bow down to the discipline (Deut 1:41c). But the Lord said to Moses, "Tell them, 'Do not go up and fight, because I will not be with you. You will be defeated by your enemies'" (Deut 1:42). But they were too busy trying to "correct their sins with their business" to listen to the voice of God. As God said to Moses, Deut 1:43 says, "So I told you, but you would not listen. You rebelled against the Lord's command and in your arrogance you marched up into the hill country." Their sin was their sin of arrogance and presumption. This is typical of people who are trying to find a way out of their sins from their activity after they have sinned. They want to avoid the humiliation of having to acknowledge their wrongdoing before others by submitting to the discipline. They may even be "doing God's work," but that work is an expression of disobedience to God. Not everything that passes off as Christian service meets God's approval! When people arrogantly bypass discipline they are prime candidates for bigger traps of Satan than the original trap that triggered the discipline. As a result, those who avoid God's discipline commit the same sin again after a time.

When God does not answer tears and prayers. "The Amorites who lived in those hills came out against you; they chased you like a swarm of bees and beat you down from Seir all the way to Hormah. ⁴⁵ You came back and wept before the Lord, but he paid no attention to your weeping and turned a deaf ear to you. ⁴⁶ And so you stayed in Kadesh many days—all the time you spent there" (Deut 1:44-46). They faced a humiliating defeat. We learn here that weeping when we face the consequences of our sin is not the same as repentance. What the Israelites need now, more than weeping, was a sincere desire to obey. Because they did not do that, God would not listen to their cries or prayers. Gandhi was very impressed by Jesus whom he considered the best example of the perfect man. But he said that the Christian doctrine of grace opened the door for irresponsible behavior. The Israelites abused God's grace of delivering them from slavery in Egypt by their rebellion and disobedience.

Moses words to the Israelites (Deut 1:1,3,5) are God's word to us. The Israelites have tasted God's kindness and grace of deliverance, yet they stumbled in sin that set them back 38 years. Still, God is faithful. Whenever we are tempted to sin, rebel or disobey God, remember that (only through the gospel of Christ):

1. God guarantees a life of victory (Deut 1:21).
2. God goes ahead before us (Deut 1:30a).
3. God fights for us (Deut 1:30b).
4. God carries us like a loving father carrying his son (Deut 1:31).

References:

1. Fernando, Ajith. Deuteronomy: Loving Obedience to a Loving God (Preaching the Word). Wheaton: Crossway. 2012. 25-84.
2. Block, Daniel I. Deuteronomy (NIV Application Commentary, The). Grand Rapids: Zondervan. 2012. 55-78.
   
3. Thompson, John A. Deuteronomy (Tyndale Old Testament Commentaries). Downers Grove: IVP. 2011. 77-87.
   
4. Faith Before Works (Deut 1:1-46). Deuteronomy Series by Rev. Robert S. Rayburn. 1992.
   
5. Introduction and chapters 1 and 2.
   

Misc:
Now choose life. A key verse may be Deut 30:19-20. It is the grand finale of the book, the high point of Moses' final address and the climax of his preaching to the people. Deut 30:19b-20 says, "I have set before you life and death, blessings and curses. Now choose life, so that you and your children may live and that you may love the Lord your God, listen to his voice, and hold fast to him. For the Lord is your life, and he will give you many years in the land he swore to give to your fathers, Abraham, Isaac and Jacob." This is Moses' call to the people to make a decision in response to his message. It implies that the person leaves his or her past life and beliefs in order to choose God. The invitation to choose God is to choose life. To choose life is to choose God. One chooses God in three ways: love him (which demonstrates covenant commitment), listen to him and hold fast or cleave to him. To not choose life for any reason would be to choose death. There are no other choices or options.

Jesus' favorite book. Deuteronomy is Jesus' favorite book of the Bible. When Jesus was tempted, he quoted from Deuteronomy in each of his three responses to Satan. Jesus summarizes the spiritual, moral and ethical teachings of the Bible with the Supreme Command (Deut 6:4-5): to demonstrate covenant commitment to God with one's entire being (love) and covenant commitment to one's fellow human beings (Mt 22:37-40).

The book of Deuteronomy lies close to the very heartbeat of the Scriptures. It is to the OT something like Romans is to the NT. It deals with many of the key themes that inform the rest of the Bible. (Chris Wright, 1998.) Deuteronomy has perhaps had more influence on the rest of the biblical story (both OT and NT) than any other book of the Bible. (Gordon Fee, Douglas Stuart. How to Read the Bible Book by Book, 2002) It is quoted over 80 times in the NT, and references to it occur in 22 of the 27 books. It belongs to a small group of four OT books--Genesis, Deuteronomy, Psalms, and Isaiah--to which early Christians made frequent reference.