Ai – These are the Words Moses Spoke 1: 1-5

These are the Words Moses Spoke
1: 1-5

These are the words Moses Spoke DIG: Where were the Israelites encamped? How far had they traveled? Why is that significant (Numbers 14:33-34, 21:21-26)? Where were they to go? To do what? Why? Consult a map of this time period. How could the God of Isra’el expect desert nomads to take possession of such a large area of land?

REFLECT: Who has been like a Moshe to you, reminding you of the LORD’s faithfulness (past, present, and future)? Is it time for you to move on in your spiritual journey? Where to? With whom? What for? What is your next step? What has prepared you so far for this? Describe how you walk with YHVH at this time. Are you close? Distant? Why?

Parashah 44: D’varim (Words) 1:1-3:22
(to see link click Af – Parashah)

The Key Person is Moshe, speaking to all Isra’el, and Joshua. Since Moshe was not allowed to enter the Land, Moses desired to explain this Torah to the people (1:5), so that they would clearly recall everything that ADONAI said once they took possession of the Land of Promise.

The Scenes include the Jordan, in the wilderness on the plain opposite Yam Suph (the Sea of Reeds), between Paran and Tophel, Laban, Hazeroth, and Di-Zahab. This parashah (and book) opens with the Israelites in the land of Mo’av, just east of the Jordan River, shortly before they would enter the Promised Land.

The Main Events include Moses’ words reviewing the past: Ha’Shem’s command to enter the Promised Land, appointment of judges, spies and disbelief, thirty-eight years of desert wandering, victory over Sichon and Og, land for the tribes settling east of the Jordan, and encouragement for Joshua.¹⁹

The introduction to this book sets us up to hear Moses preaching to the nation poised to enter the Promised Land. Knowing their past history, this new generation could avoid repeating the sins of their parents.

Moshe, the preacher (Hebrew: kohelet in Ecclesiastes 1:1-2), stood at a point between the people’s past history of disobedience and their potential future obedience. He was a leader. Battles and burdens had given birth to messages. Experience had taught him well what to say. After forty years of aimless wandering and unrealized potential, he was compelled to press on in the direction that ADONAI desired. Forty years of facing failure motivated him to emphasize God’s ability to provide success. Some preachers prepare their messages, others prepare themselves. Moses was ready on both accounts.²⁰

While the book of Numbers covers a period of 38 years, Deuteronomy only covers a period of  37 days. Deuteronomy opens 37 days before Moshe was to die (to see link click Gj – The Death of Moses). Moshe died on the seventh of Adar. The Bible proves this as follows: In Deuteronomy 34:8 we read that the Jews mourned for thirty days following Moshe’s death in the Plains of Mo’av. This area borders Isra’el, just east of the Jordan River. The book of Joshua begins with God‘s command to bring the Jewish people across the Jordan River. ADONAI specifies that they are to cross in three day’s time. This instruction was given immediately after Moshe died, meaning at the earliest possible opportunity after his death. This would have been following the thirty days of mourning. In Joshua 4:19 we are told that the Jews crossed the river on the tenth of Nissan. If we subtract the three days between the command and actual crossing, plus the thirty days of mourning, we find the date of Moshe’s passing is the seventh of Adar. Incidentally, the seventh of Adar is also Moshe’s birthday. On the day he died Moshe said: Today I am one hundred and twenty years old (Deut 31:2). As such, the book has the overall tone of a farewell address from Moshe to the people of Isra’el. In fact, unlike the previous four books of the Torah, the speaker in Deuteronomy is Moses himself.

These are the words. The reference is to all the commandments contained in this look beginning with the Ten Commandments (5:6). Some of these have been previously recorded in the other books of Moshe and are now repeated for the benefit of the new generation which was to enter Canaan. Others are repeated because of additional details and points of explanation. But there are new commandments which are reported here for the first time, for example those relating to divorce, Levirate marriage, etc., although these, too, had been received by Moshe either on Mount Sinai or in the Tent of Meeting during the first year after the departure from Egypt. The main part of the book begins with the Ten Words. What precedes is an introduction in which Moshe admonished the people and recalled ADONAI’s mercy towards them.

The first verse of the book explains the nature of the whole book: These are the words that Moses spoke to all Isra’el (1:1a), a second generation of Israelites, after the first generation of the Exodus had died out. As the giving of the Ten Commandments on Mount Sinai in Exodus was witnessed by the entire nation, so on this occasion, after forty years of wilderness wandering, as Moshe expounded on the completed Torah, all Isra’el had to be present. The LORD was developing a relationship with the generation born in the wilderness that would influence succeeding generations. A covenant would be renewed, a Land would be possessed, an identity would be given. All the people needed to understand and participate in the formation of their nation.

According to the Talmudic Sifri (see the commentary on The Life of Christ Ei – The Oral Law), the numerous places listed here are not landmarks indicating where Moses spoke these words – indeed some of these places do not even exist as geographical locations. Rather, these are words of rebuke to the people of Isra’el. However, instead of mentioning their sins outright, he alluded to them with these place names: across the Jordan:

in the wilderness: the time when they complained if only we would have died in the wilderness (Ex 17:3),

in the Arabah (Plain): where they worshiped of Ba’al Peor on the plains of Mo’ab (Numbers 25),

opposite Suph: the trouble they made at the shores of Yam Suph, the Sea Reeds (Exodus 14:11),

Paran: the sin of the twelve spies, who were dispatched from Paran (Numbers 13),

Tofel (complaining) and Lavan (white): when the people complained about eating the white manna (Numbers 21:5),

Hazerot: where Korah’s mutiny against Moshe took place,

Di-Zahab (literally “too much gold”) (1:1b): the sin of the golden calf (Sifri; Rashi, et al). It is eleven days’ journey (one day’s journey would vary according to circumstances, from eighteen to thirty miles) from Horeb (which is the name used for Mount Sinai in Deuteronomy) by way of Mount Seir to Kadesh-barnea (1:2).

The generation that had experienced God’s liberation in the exodus had failed to enter the Promised Land because of their fear and rebellion, and had perished in the wilderness. The present generation here is addressed as if they had shared in that collective failure (1:26). A journey that should have taken their parents eleven days had already lasted forty years. The implication, which is hammered home repeatedly in the following chapters, is that they should not squander the opportunity this time.

Now Moshe spoke to Bnei-Yisrael, according to all ADONAI had commanded him for them. This is the only date in the whole book given here, in the fortieth year, in the eleventh month, on the first day of the month (1:3). Moses is thus a man under orders; the demand for obedience is a prominent theme throughout Deuteronomy, and in declaring that demand, Moshe was himself living his message.²¹

Moses, like any sensitive spiritual leader, does not dare speak unless Ha’Shem speaks. By ourselves we have nothing to say. Without Him we cannot speak. Without us, He will not speak. To address a congregation without any assurance that the preacher (Hebrew: kohelet) brings a divine message is the height of arrogance and folly. When we are convinced that God is who He says He is – the light of the world (John 8:12) – then we will be compelled to speak, whether preacher or lay person.

Amos expressed this thought well when he said: My Lord ADONAI has spoken, who shall not prophesy (Amos 3:8)? Similarly, Paul declares: But we have the same spirit of faith, according to what is written, “I believed, and therefore I spoke.” So, we believed, and therefore we also speak (Second Corinthians 4:13). The spirit of faith to which Paul refers is the conviction that the LORD has spoken. If we are persuaded that YHVH has spoken, then, like Moshe, we must also speak.²²

Then a historical orientation is added: After he had struck down Sihon king of the Amorites who lived in Heshbon, and Og king of the Bashan who lived in Ashtaroth and Edrei (1:4). Why are these two kings mentioned here at the beginning of Deuteronomy? The fact is that both kings were Amorites, connecting the text of Deuteronomy directly with the Abrahamic Covenant. In Genesis 15:16 we read: Then in the fourth generation they will return here – for the iniquity of the Amorites is not yet complete. Not only is the defeat of these two Amorite kings mentioned, but just in Chapter 1 alone the Amorites are mentioned six times. It was as if the LORD was reminding the Israelites of the promise He made to them in Genesis 15:16. The Ruach Ha’Kodesh was telling them that the way for them to conquer the Promised Land had opened, and the iniquity of the Amorites had reached a point of no return. They were finally defeated at last.²³

After forty years of wandering in the wilderness, the Isrealites finally arrive at the threshold of the Promised Land. Across the Jordan is here defined as in the land of Mo’ab, Moses desired to explain (Hebrew: be’er, meaning to expound or make absolutely clear) this Torah (1:5). Only a few passages in the book is ADONAI represented as speaking in the first person (7:4, 11:13-14, 17:3, 29:6). Nevertheless, Moses as the covenant mediator might be thought of as bringing God’s Word to the people.²⁴ In the course of the book Moshe sought, in various ways, to instill an obedient spirit in the people. He used that threat of judgment, the promise of reward, and appeals to the LORD’s faithfulness, kindness and mercy (see the commentary on Ruth Af – The Concept of Chesed) to accomplish that goal. Moses was not merely stringing together a “to do” list of 613 commandments, he was instructing (Hebrew: hattovrot from Torah) the Israelites (and us) how to walk with YHVH.

It is essential for any reader of Deuteronomy to understand that this book represents an explanation of the Torah, which ADONAI had already given at Sinai, and not a second giving of the Torah. It does not serve as a simple repetition of the Torah, nor does it constitute a contradiction of those divine standards. Moses provides an explanation of the Torah as a means of preparing the LORD’s children for the daunting task that lay before the Israelites then, and for the formidable mission that lay before us today.²⁵

They would cross the Jordan, and begin to take possession of the Promised Land beginning with the city of Jericho.

Dear Awesome Heavenly Father, We praise you for how great you are! It is so wonderful to have such an awesome father! Thank You that Your discipline is never too long or too hard, though sometimes it may feel that way, You are acting as a caring father to guide us away from what will hurt us and back to the joy of following You. Praise You that in disciplining Your children, You do it in love: My son, do not take lightly the discipline of ADONAI or lose heart when you are corrected by Him, because ADONAI disciplines the one He loves and punishes every son He accepts (Hebrews 12:5-6).

Praise You that someday for all who love You, all trials and problems will be over and our salvation in heaven will be real (John 14:6, Romans 10:9-10) Our sins will be washed away and we will be given Messiah’s righteousness so that we can enter Your Holy heaven thru Yeshua’s blood. He made the One who knew no sin to become a sin offering on our behalf, so that in Him we might become the righteousness of God (Second Corinthians 5:21).

Heaven will be wonderful and Your children will be rewarded for deeds done with a godly attitude. For no one can lay any other foundation than what is already laid – which is Yeshua the Messiah.  Now if anyone builds on the foundation with gold, silver, precious stones, wood, hay, straw, each one’s work will become clear. For the Day will show it, because it is to be revealed by fire; and the fire itself will test each one’s work – what sort it is.  If anyone’s work built on the foundation survives, he will receive a reward. (First Corinthians 3:11-14). Wow! Sins forgiven and rewards! You pour such wonderful gracious love on Your children! We love You so much and desire to live godly lives to please You. In Your holy Son’s name and power of resurrection. Amen