Chapter Four - Numbers and Deuteronomy - The Wilderness

At the end of this chapter the student should be able to:

1. describe God's provision for Israel in the wilderness;

2. discuss the major events of Israel's wilderness journey;

3. explain the purpose of the book of Deuteronomy; and

4. list and explain some of the main domestic, judicial and ceremonial laws contained in Deuteronomy.

This chapter is divided into the following two major parts:

1. Numbers: the wanderings; and

2. Deuteronmy: at the promised land.

1. NUMBERS: THE WANDERINGS

1.1 Introduction

The title of this book comes from the Septuagint and is based on the two numberings of the people in chapters 1 and 26. The title is rather inappropriate as the numberings are but one small facet of the material in the book. The Hebrew title means "in the wilderness" and is a more fitting description of the contents.

The book traces the journeys of Israel from Sinai to Kadesh and ultimately to the Plains of Moab. The theme of the book could be fittingly described as the pilgrim walk of God's people. It reminds us that we, too, are pilgrims finding our way through the wilderness of this world (1 Peter 2:11-12). The gigantic obstacles, bitter disappointments, and spiritual victories are all characteristic of the experiences we encounter on our pilgrim journey.

The book can be divided into four main parts based on the geographical progression of the book.

1.2 Preparation for the Journey (1-10)

The movement of hundreds of thousands of people through the wilderness could have proved to be a chaotic venture if things had not been carefully organized. In chapters 1 through 10, Israel is still camped at Sinai and God gives instructions to facilitate their journey in an orderly way.

1.2.1 The order of the camp (1-4)

Chapters 1 and 2 are concerned with ascertaining the number of people and placing them in the proper position about the camp. Chapter 1 describes the numbering of the people, while chapter 2 gives the tribal positions.

Chapter 1 describes the census that was taken before the people left Sinai. The purpose was to ascertain their strength and potential for warfare (cf. 1:3, 45). In work today we, too, need to ascertain the spiritual potential and unused resources so that they can be utilized. Only true Israelites were potential soldiers, and thus they had to declare their "pedigree" (1:18) or family lineage. Those numbered as fit for war totalled 603,550 (1:46; 2:32).

This figure has been the source of considerable controversy among Bible students. If there were this many men of fighting age, the entire camp of Israel must have numbered almost two million.

Many feel that this is impossible and therefore translate the Hebrew word elef, which is usually rendered "thousand," in another way. It has been suggested that the word is equivalent to family or clan, and thus there were not 600 thousand men but 600 families. This view creates more problems than it solves and contradicts other statistical evidence even here in chapter 1.

Thus, it is best to take the word elef in its normal meaning of "thousand." The increase from 70 persons (Genesis 46:26-27; Exodus 1:5) in the immigrant family of Jacob to a nation of more than two million persons (judging from the 603,550 men-at-arms mentioned in Numbers 2:32) is possible due to the following reasons:

1. The first argument is that it would be impossible to produce two million persons from 70 persons within such short period of time. As to the length of the sojourn of the Israelites in Egypt, the statement of Exodus 12:40 is that it totaled 430 years from the migration of Jacob's family until the Exodus itself. Then the desired multiplication would result from an average of 3 sons and 3 daughters to every married couple during the first 6 generations, and an average of 2 sons and 2 daughters in the last 4 generations. At this rate, by the 10th generation there would be 478,224 sons above twenty by the four-hundredth year of the sojourn, while 125,326 males of military age would still be left over from the 9th generation. These together, then, would total 603,550 men-at-arms 

2. The second argument is that it would be impossible for that many people (i.e. two million persons) to cross the Red Sea in the short time indicated in the Bible. The answer to this problem is that the parting of the Red Sea was not merely a natural phenomenon. Furthermore, Robinson in his Researches in Palestine showed that such a crossing was possible in a short period of time even though two million people would have been involved if the part left dry were broad enough to enable them to cross.

3. The third argument is that the large numbers of the exodus is that the desert area of the Sinai peninsula would be incapable of supporting that many people. This argument completely overlooks the supernatural provisions of food and water. Manna was supplied every day (Exodus 16) and when the occasion demanded it, water was provided (Exodus 15:23-26; 17:5-7; Numbers 20:7-12). There were occasions when quail were provided by God to meet the needs of the people and this was done on a large scale (Exodus 16:13; Numbers 11:31-32; cf. Psalm 105:40).

4. The fourth argument is that of the population of Canaan itself. It appears that the Joshua-Judges narratives indicate that Israel carried out with considerable difficulty the conquest of the land which should not be the case if they numbered over two million. The answer to this problem is that it does not follow that because Israel numbered some two million people they were militarily superior. With regard to the conquest of Canaan, it was a whole new generation that entered with Joshua and perhaps with minimal fighting experience. Whatever experience the Israelite armies had in fighting, it would not have equipped them to cope with the sophisticated chariot warfare of the Canaanites (Joshua 17:16). In fact, the Bible plainly states that Israel could only be successful if their military ventures were subjected to a godly faith and obedience (Joshua 7:1-26).

(Note: For an excellent discussion of this problem and the basic reasons for accepting Numbers 1:46 as it stands in the ASV see John J. Davis, Biblical Numerology, Winona Lake, Ind.: BMH Books, 1968, pp. 58-76. Davis explores and answers all the objections related to the traditional figures. See also Archer, Survey of Old Testament Introduction, pp. 234-238 for another excellent treatement.)

Chapter 2 puts the Israelites in their proper places with the Tabernacle in the middle.

The priests and Levites are given special responsibilities in chapters 3 and 4. Since they ministered at the Tabernacle, they were given the responsibility of transporting its pieces through the wilderness.

This whole section reminds us that God wants His work done in an orderly way. No responsibility, down to the smallest tent peg, was so insignificant that it could be overlooked. God is interested in details. A study of these chapters could bring order out of chaos in many Christian groups.

1.2.2 The purity of the camp (5-6)

Chapter 5 deals with separation from defilement. Physical defilement is mentioned in 5:1-4, and moral defilement-adultery is discussed in 5:5-31. If adultery was suspected, the woman was to drink the "water of bitterness." If she were guilty, certain physical effects would follow in her body (5:22). Both moral and physical impurity would cause overwhelming problems in the camp so both are to be dealt with decisively.

Chapter 6 describes the law of the Nazirite and the nature of his vow. Some Nazirites were under this obligation for life, while for others it involved a limited period of time.

1.2.3 The worship of the camp (7:1-9:14)

The offerings of the princes are recorded here individually even though it involves considerable repetition. These offerings were spontaneously offered as an act of worship. God is interested in each individual act of devotion on our part and acknowledges the individual contributions that we make. This section also describes the consecration of the Levites (8:5-26) and the celebration of the Passover (9:1-14).

1.2.4 The guidance of the camp (9:15-10:36)

In 9:15-23, God explains that the cloud by day and the pillar of fire by night will guide them on all their journeys. The instructions show that God's guidance was:

1. Clear - day or night they could always see the way to go.

2. Progressive - they had to trust God one day at a time.

They never knew from one day to the next where they were going or how long they would stay in one spot (see 9:22). Since they were depending on God, they did not need to know.

Along with the cloud and pillar, God devised a communications system for Israel based on two silver trumpets. Differing blasts of the trumpets communicated information throughout the camp and told the Israelites when to break camp.

In 10:11, the journey actually begins, and the people move out. Moses asks Hobab to accompany them and "be to us instead of eyes" (10:29-31). In addition to God's guidance, Moses is seeking additional human help to guide them through the wilderness. There is no indication, however, that this was an act of unbelief on Moses' part.

1.3 Commencement of the Journey (11-14)

These chapters trace the journey of Israel from Sinai to Kadesh which was on the southern tip of the Promised Land. The trip is characterized by grumbling and dissatisfaction. This attitude prepared the way for the unbelief at Kadesh.

This progression illustrates an important principle. Small acts of disobedience lead to major disasters. The incidents of chapters 11 and 12 are comparatively small, but they lead to a major catastrophe at Kadesh.

See below map for the locations of Sinai and Kadesh:

(Source: Ryrie Study Bible, NIV, Chicago: Moody Press, 1994 Expanded Edition, p. 110, by Charles C. Ryrie)

1.3.1 Discontent on the way (11-12)

The reaction of the people in chapter 11 is a startling one in light of chapters 1 through 10 where God's evident concern for every detail of their journey is seen. But hardly has the journey commenced when the people begin to grumble. In chapter 11, the discontent is directed mainly toward God. In chapter 12, it is directed toward Moses. People who are dissatisfied with God's provision will undoubtedly be dissatisfied with their God-given leaders.

The grumbling in chapter 11 begins "in the uttermost part of the camp" (11:1). It spreads to the mixed multitude and others in the camp (11:4). They were dissatisfied with God's provision of manna and wanted meat to eat. God answered their request by sending quails. In the words of Psalm 106:15, "He gave them their request, but sent leanness into their soul." The negative attitude now affects Moses, and he joins in the complaint (11:10-15). He insists that God has put too heavy a burden upon him and that the people are too rebellious. It is easy for a spiritual leader to become disenchanted with his people and complain about them. At the same time, Christian people should recognize the burdens that are placed upon a spiritual leader and seek to alleviate them. God does this here with the provision of administrative help for Moses (11:16-17).

In chapter 12, Moses himself becomes the target for criticism as Miriam and Aaron seek to undermine his authority. God's swift intervention shows that He will not tolerate a questioning of His delegated authority Miriam is smitten with leprosy and only the intercession of Moses saves her (12:13-15). It is clear from verse 1 that the issue of Moses' authority is only part of the problem. The fact that Moses' wife is a foreigner (12:1) causes much of Miriam's jealousy. We need to remember that in a whispering campaign all the issues are not necessarily presented clearly. The real problem may remain deeply buried and never come out in the open.

1.3.2 Disaster at Kadesh (13-14)

The problems on the journey now erupt in disaster as they reach the border of the land. Twelve spies are sent in to check out the details, and they return with a split vote. Ten spies are opposed to entering the land while only two, Joshua and Caleb, are in favor of going in. This incident is undoubtedly the hinge of the whole book of Numbers. Their failure to believe God at this point interrupts their pilgrim walk and begins their wandering. Several important observations can be made here:

1. Everyone agreed on the facts. They disagreed on what to do with them.

2. The report was that it was a land of giants and grapes. The giants speak of obstacles while the grapes speak of blessings. The Christian life is one of giants and grapes, obstacles and blessings.

3. Fear and unbelief spread rapidly. In a matter of minutes the unbelief of ten men had infected the whole camp. A bad attitude or a negative approach to circumstances on the part of a few will quickly spread to others.

4. The man of faith is often in the minority. The majority is not always right.

5. The majority could not see God because of the circumstances. To Joshua and Caleb the circumstances were immaterial because they saw God first. The rest of the people had pulled God down to the level of their problem.

6. One step of unbelief can waste years of a person's life. By this one act they forfeited their own lives and wasted the life of the nation for forty years.

In chapter 14, the people begin to weep. They blame Moses and then God for what has happened (14:1-3). Two presumptuous plans are thwarted. The first is to return to Egypt (14:4). The second is to go into the land (14:40-45), but it is an act of self-confidence and is doomed to failure. They have missed their opportunity and must wait for years until it occurs again.

1.4 Interruption of the Journey (15-19)

This section covers the wilderness wandering but there is no detailed list of the journeys. Several incidents are mentioned here that occurred at various intervals during the period.

1.4.1 The rightful use of the Law (15)

Even though Israel will wander in the wilderness for forty years, the time will come when they will enter the land. This chapter deals mainly with how the law is to be applied to specific situations when they finally do enter.

1.4.2 The reaffirmation of the priesthood (16-18)

The priesthood is challenged in chapter 16 in a rebellion led by Korah. Once again the issue is a challenge of the authority God had delegated to Moses and Aaron. Korah and those who gathered with him are destroyed when the earth opens up and swallows them. It is a lesson to heed today when authority is being challenged. God has delegated authority in the home, to the state, and in the church. Failure to respect this authority leads to disaster.

Since Aaron's authority was challenged in chapter 16, God gives a sign of confirmation in chapter 17. The rods of the twelve tribes are left in the Tabernacle, and the next day Aaron's rod shows signs of life and breaks forth with buds. This is a vindication of the fact that God has chosen to use the Levitical priesthood and will continue to do so. He reaffirms the Levitical privileges and responsibilities in chapter 18.

1.4.3 The removal of defilement (19)

Scores of people had died because of the disobedience of the preceding chapters, so God institutes a new way to deal with defilement. The ashes of a red heifer were used to render a person ceremonially clean. This ceremony has the following spiritual meanings:

1. impressed upon the people the nature of death;

2. provided hygienic protection; and

3. portrayed the future death of Christ as the only means of release from the guilt and power of sin (cf. Hebrews 9:11-14).

1.5 Continuation of the Journey (20-36)

At this point the journey begins once more. The people return to Kadesh and then begin a line of march around the south end of the Dead Sea and up through Edom and Moab.

1.5.1 Preservation of God's people (20-25)

Three main incidents stand out as indicative of God's preserving care in spite of Israel's unworthiness, including:

1. the smitten rock (20:1-13);

2. the brazen serpent (21:4-9); and

3. the oracles of Balaam (22-25).

1.5.1.1 The smitten rock

The first incident is the smitten rock (20:1-13). The people complain of God's lack of supply, and Moses strikes the rock (20:8-11) in an act of defiance against God. Some Bible students don't understand why it was an act of defiance against God. Let me explain it in the following paragraphs.

God told Moses to take his rod, but did not command him to strike the rock with it. He told Moses just to speak to the rock in order that the water might flow out (20:6-8). Moses acted in a proud way. He spoke to the people (instead of to the rock, as God had told him to do) and called them rebels. Then he said to them, "Must we get water out of this rock for you?" (20:9-11). But the worst thing he did was to strike the rock twice.

Plenty of water came out of the rock and the people and their cattle drank the water. But Moses had disobeyed God's command and acted proudly. God punished Moses and Aaron and said they could not lead Israel into the land of Canaan. In Deuteronomy 3:23-26 we see that Moses felt very badly about this.

Why was it so important for Moses to speak to the rock and not strike it? The Rock is often a name of God in Scripture, for example, Psalm 62:2, and here it is a picture of our Lord Jesus Christ, the Son of God. Moses' rod was a picture of the Law of God, because God gave Israel His Law through Moses. This Law says that every sinner must die but Christ died on the cross so we can live.

Now years before this, God commanded Moses to strike the rock with his rod (Exodus 17:6). That was a picture of Christ dying on the cross and giving the water of life. He only had to die once; this one sacrifice was sufficient (Hebrews 9:28). So this time God told Moses only to speak to the rock. Instead he struck it the second time. This spoiled the picture: the Lord Jesus will never need to die again.

This is a clear indication of Moses' unbelief (20:12), and so he is prohibited from entering the Promised Land. God supplies the water and meets the needs of the people in spite of Moses' rebellion. God gave them what they needed but showed them that He is holy (20:13) and therefore He must punish the rebellion of the people. 

1.5.1.2 The brazen serpent

The second incident is the brazen serpent (21:4-9). The reason for the affliction is once again the rebellion of the people (21:5).

The people felt very badly because they had to travel all the way around the land of Edom. Again they complained against God and Moses. They said they did not have any bread or water. Of course they had the manna which God provided for them day by day, but they were tired of it (21:4-5).

This time God punished them by sending poisonous snakes among them. These snakes bit the people and many of them died (21:6). Then the people came to Moses and confessed that they had sinned. They asked Moses to pray that God would take the snakes away. God is always gracious and He did even more than what they asked for. He provided a way by which those already bitten could be healed. Moses made a snake of brass and put it on a pole. Every Israelite who had been bitten by a snake was healed when he believed the promise of God and looked at the brass snake on the pole (21:7-9).

The brass snake was a picture of our Lord Jesus Christ who was lifted up on the cross (John 3:14). The snake is a picture of sin and death. It was made of brass which speaks of judgment. The only way we can be saved is to look to another. The Lord Jesus Christ took our place as sinners and died for us.

1.5.1.3 The oracles of Balaam

The third instance of God's preserving care concerns the oracles of Balaam (22-25). The preliminaries are seen in chapter 22. Balak, the king of Moab, fears the approaching multitude of Israelites and tries to hire Balaam to curse them. God makes it very clear that Balaam is not to honor this request and so the prophet refuses. Another request from Balak causes Balaam to reconsider, and this time God allows him to go. The incident with Balaam's ass (22:21-35) makes it clear, however, that God is not pleased with Balaam's actions. He warns Balaam that he will only be allowed to speak what God puts in his mouth.

A question automatically arises concerning Balaam's spiritual status. From other references (Numbers 31:16; Denteronomy 23:5-6; Joshua 13:22; 24:9-10; Nehemiah 13:2; 2 Peter 2:13-16; Jude 11; Revelation 2:14) it appears that Balaam was an unbeliever. He was a man who had a broad knowledge of Jehovah and yet did not know God personally.

Balaam's prophecies are recorded in chapters 23 and 24. Four times Balaam began in an attempt to curse Israel and four times he blessed them. The theme of these prophetic utterances is well summed up in Balaam's statement in 23:8, "How shall I curse, whom God hath not cursed?" This strange turn of events causes great anger on the part of King Balak. However, it is obvious that Balak's scheme was doomed from the outset because he was trying to violate the principle of Genesis 12:3 where God clearly states, "I will bless them that bless thee, and he that curseth thee will I curse." Balak's actions were in contradiction to one of the basic principles laid down in the Abrahamic covenant.

The purpose of Balaam is seen in chapter 25. Balaam saw he could not curse whom God had blessed. But he was able to do something else. In 31:16, we are told that Balaam was responsible for the immoral behavior of Israel that is described in chapter 25. His counsel was that since God's covenant protection was theirs, they could conduct themselves any way they pleased. God moves in judgment, and Balaam is one of the fatalities. Second Peter 2:15 speaks of his love for money as being the cause of his undoing, a trait that is all too obvious here in Numbers. Money was his master and yet the very thing he sought so tenaciously eluded him.

1.5.2 Preparation for conquest (26-33)

The section that follows gives the preparations that were necessary before the invasion of the land.

1.5.2.1 Distribution of the land (26-27)

First, a census is taken. The number of people at the end of the wilderness wanderings (26:51) is slightly less than at the beginning (603,550 vs. 601,730) because of the many who died in the wilderness. The purpose of this census is not for warfare but to ascertain how to divide the land. Then an inheritance is discussed (27:1-11). The daughters of Zelophehad request an inheritance since their father had died in the wilderness and there was no son. God instructs Moses to give them an inheritance. Finally, a leader is appointed (27:12-23). Joshua is appointed to take the place of leadership when Moses dies. It is a scriptural principle that replacements should be trained (2 Timothy 2:1-2). Joshua has had practical experience and is a Spirit­filled man (27:18).

1.5.2.2 Sacrifices and vows (28-30)

God emphasizes the need for worship and for continuing the feasts once the people were in the land. Continual fellowship is necessary. Changes in our pattern of life may tempt us to forsake our pattern of worship. God is warning against this here. Chapter 30 speaks of vows that are to be kept. Vows made by women are subject to the head of the household. This was a means of protecting the woman and is reflected in many legal codes today.

1.5.2.3 Enemy nations (31)

This chapter deals with the destruction of the Midianites because of their opposition to Israel.

1.5.2.4 Transjordan territory (32)

Two of the tribes wanted to settle on the east side of Jordan and not go in and conquer the land. They, like many believers, wanted the blessing apart from the battle. Moses' reaction is recorded in verse 6. Moses tells them they can have the land, but they must help in the battle. See below map for the transjordan territory:

(Source: Jensen's Survey of the Old Testament, Chicago: Moody Press, 1978 Edition, p. 127, by Irving L. Jensen)

The Divisions of the Trans-Jordania

1.5.2.5 Review of the journeys (33)

This is a review of their stops in the wilderness. In spite of their disobedience, God was watching over them each step of the way.

1.5.3 Anticipation of occupation (34-36)

These chapters deal with different aspects of the distribution of the land.

1.5.3.1 Boundaries of the land (34)

God appointed a committee to designate the boundaries for each tribe. This shows God's meticulous interest in each blessing that He gives. The general boundaries of the land are also given, as are the allotments for each tribe.

1.5.3.2 Cities of the Levites (35)

The Levites were not given an inheritance as such, but God does supply their needs. He designates forty-eight towns in which they might dwell, along with the necessary pastureland. People who are occupied full time in God's business will find that He meets their needs in special ways (Matthew 6:33). These spiritual leaders are scattered throughout the land so that they can be near the people to whom they minister. The cities of refuge are also described here. These cities are scattered throughout the land to give protection to those guilty of manslaughter. The guilty man would be safe within the gates and could stay until the death of the high priest. We also have a place of refuge today to which we may flee (cf. Hebrews 6:18). See below map for the locations of the cities of refuge:

(Source: Ryrie Study Bible, NIV, Chicago: Moody Press, 1994 Expanded Edition, p. 257, by Charles C. Ryrie)

1.5.3.3 Question concerning inheritance (36)

The issue here concerns the transfer of property from one tribe to another. God explains that the inheritance has to remain within the tribe.

2. DEUTERONOMY: AT THE PROMISED LAND

The original meaning of the Hebrew name of Deuteronomy is "these are the words" - taken from the opening line of 1:1. The name Deuteronomy comes from the Greek version of the Old Testament and means literally "second law-giving." This is a misleading title in one sense, since the contents of the book make it clear that it is not a new law that is being introduced, but, rather, a further explanation of the Mosaic law. The relationship between Exodus 20ff. and Deuteronomy will become clear as we examine the contents of this book.

Deuteronomy consists of a series of discourses given by Moses on the east of the Jordan just before the people entered the Promised Land (cf. 1:1; 5:1; 27:1; 31:1). It is thus a book of transition as Israel prepares to adjust to a new leader and to occupy a new land. In preparing the people for this change, Moses looks backward to the journeys of the wilderness and forward to the prospect of the land.

Before coming to the contents of the book itself, two introductory matters need to be considered:

1. the date; and

2. the legal form of the book.

2.1 The Date of the Book

We have already pointed out that the Mosaic authorship of the Pentateuch is rejected by those taking a liberal approach to the Old Testament. Deuteronomy became the object of special attack, and it was once considered an established fact that Deuteronomy was not composed until 621 B.C. in the reign of Josiah. In recent years, however, even the adherents of the critical school have been forced to revise this date in light of a more careful examination of the evidence. Although still rejecting the Mosaic authorship, some have placed it around 700 B.C. or even earlier.

G.T. Manley points out that the topographical and geographical details show that the book was written by one familiar with the wilderness and not the land of Canaan. He further shows that although some of the laws in the book could apply to any age, there are others that make sense only if placed before the conquest (G.T. Manley, The Book of the Law, Grand Rapids: Eerdmans Publishing Co., 1957, pp. 164ff.).

Once again the New Testament evidence attributes this book to Moses (cf Mark 10:3-5; Hebrews 10:28), and we can rest our case here. It is an interesting fact that while Christ was in the wilderness being tempted by the devil, He replied to each temptation with a quote from the wilderness book of Deuteronomy - a book so attacked by critics (cf. Matthew 4:4, 7, 10 with Deuteronomy 8:3; 6:13, 16).

2.2 The Legal Form of the Book

Considerable light has been shed on Deuteronomy in recent years due to additional information we now have concerning treaty forms used in Old Testament times. It has been pointed out that Deuteronomy follows exactly a treaty form known as a suzerain-vassal treaty.

This type of treaty was common in the Ancient Near East when a king or political leader made a covenant with his vassals or slaves. The Ten Commandments in Exodus 20 follow this same prescribed form. On certain occasions the suzerain-vassal treaty was brought up to date. On such occasions the legal form of the treaty parallels exactly the book of Deuteronomy. The following divisions were ordinarily found:

1. a preamble;

2. the historical prologue where the king reviewed his past dealings with his people;

3. the stipulations of the covenant where the actual terms were enumerated;

4. the curses and blessings which took the form of a public ceremony; and

5. the arrangements for carrying on the treaty after the leader died.

(Note: For a thorough treatment of the suzerain-vassal treaty as it relates to Deuteronomy see Meredith Kline, The Treaty of the Great King, Grand Rapids: Eerdmans Publishing Co., 1963, pp. 13-44.)

The contents of Deuteronomy reflect this outline:

1. The Preamble (1:1-5)

2. The Historical Prologue (5:1-26:19)

3. The Stipulations (5:1-26:19)

4. The Curses and Blessings (27:1-30:20)

5. Arrangements for Continuity (31:1-34:12)

Since the preamble is simply a brief introduction to the book, we shall outline the book in the following manner:

2.3 Review of the Past (1-4)

2.3.1 Review of the journeys (1-3)

Chapter 1 traces the journey as far as Kadesh. The account emphasizes the unbelief at Kadesh which prohibited them from entering the land. The first five verses of Deuteronomy 1 give the preamble to the book Moses stands to the east of the Jordan and gives a resume of God's dealing with Israel from the time they left Mount Sinai until they reached the Plains of Moab. Verses 2 and 3 stand in contrast to each other. Horeb is another name for Mount Sinai (Exodus 3:1, 12; 19:1). The journey from Mount Sinai (i.e. Horeb) to the Promised Land (i.e. Cannan) ordinarily should have taken about 11 days (1:2). Yet, verse 3 points out that it has taken them almost 40 years from Egypt to arrive at Cannan.

Fortieth year after leaving Egypt, 2 years of which were spent at Mount Sinai and traveling to Kadesh Barnea, and 38 years wandering in the desert (2:14). Kadesh Barnea, the place where Israel refused to believe God and enter Cannan from the south western frontier because of the giants (Numbers 13:1-14:39), a journey which should have required 11 days was prolonged to 38 years. Now, 38 years later, Israel was poised on the eastern frontier of Canaan.

It is significant to notice that Moses does not exempt himself when he speaks of past failures. He describes his own complaining in verse 12. It is easy to place all the blame on others when failure occurs and to accept none of the responsibility ourselves. Moses shares the blame.

We are reminded at the outset of the book that Israel has wasted much time. Often in the Christian life believers take years to make the progress that should have been made in a few short days. It is important in the Christian life that we learn from past failures. As we face new endeavors, we must determine not to repeat the errors of the past. At the same time, we should not subject ourselves to a morbid preoccupation with past failures that would keep us from future victory.

In 2:1-23, he describes the trip northward through Moab. Israel is told not to do battle with Moab since God is not going to give them Moab's land for a possession. In 2:24-3:29, Moses describes Israel's trip across the river Arnon, which was Moab's northern border, and into the Transjordan area. As the journeys are reviewed two factors stand out. One is the failure of man. Israel rebelled against God time after time. The other factor is the faithfulness of God. Moses reminds them that despite their unworthiness God supplied every need and "thou hast lacked nothing" (2:7).

2.3.2 Charge to the people (4)

Moses now applies what he has said to the people in light of their imminent passage across the Jordan. He makes his appeal on a twofold basis. The first is the nearness of God (4:7). What other nation has a God who is near when His people call on Him? The second basis is the purity of the law (4:8). What nation is there that has statutes as righteous as those of Israel? Failure to heed this law will lead to scattering (4:27) and tribulation (4:30). When this takes place, Israel will listen and return to the Lord (4:30). These verses have a prophetic significance, as the phrase "the latter days" implies in verse 30. Israel was scattered for disobedience, and the Great Tribulation will be God's instrument for bringing Israel back to Himself.

2.4 Reaffirmation of the Covenant (5-26)

God now reviews the obligations of the Mosaic covenant with the people. This is necessary for two reasons. The first is that He was speaking to a new generation. The generation that initially received the law at Mount Sinai had perished in the wilderness, and this new generation needed to be reminded of their obligations. The second is that they were entering a new environment. Some of the laws needed further explanation so the people mould know how to apply them in the land.