17 ye do not discern faces in judgment; as the little so the great ye do hear; ye are not afraid of the face of any, for the judgment is God's, and the thing which is too hard for you, ye bring near unto me, and I have heard it;
These also are for the wise: -- To discern faces in judgment is not good.
and saith unto the judges, `See what ye are doing -- for not for man do ye judge, but for Jehovah, who `is' with you in the matter of judgment;
`Ye do not do perversity in judgment; thou dost not lift up the face of the poor, nor honour the face of the great; in righteousness thou dost judge thy fellow.
and they have judged the people at all times; the hard matter they bring in unto Moses, and every small matter they judge themselves.
and they have judged the people at all times; and it hath come to pass, every great matter they bring in unto thee, and every small matter they judge themselves; and lighten it from off thyself, and they have borne with thee.
for Jehovah your God -- He `is' God of the gods, and Lord of the lords; God, the great, the mighty, and the fearful; who accepteth not persons, nor taketh a bribe;
Rob not the poor because he `is' poor, And bruise not the afflicted in the gate. For Jehovah pleadeth their cause, And hath spoiled the soul of their spoilers.
Fear of man causeth a snare, And the confident in Jehovah is set on high.
and they having come, say to him, `Teacher, we have known that thou art true, and thou art not caring for any one, for thou dost not look to the face of men, but in truth the way of God dost teach; is it lawful to give tribute to Caesar or not? may we give, or may we not give?'
and if on the Father ye do call, who without acceptance of persons is judging according to the work of each, in fear the time of your sojourn pass ye,
My brethren, hold not, in respect of persons, the faith of the glory of our Lord Jesus Christ, for if there may come into your synagogue a man with gold ring, in gay raiment, and there may come in also a poor man in vile raiment, and ye may look upon him bearing the gay raiment, and may say to him, `Thou -- sit thou here well,' and to the poor man may say, `Thou -- stand thou there, or, Sit thou here under my footstool,' -- ye did not judge fully in yourselves, and did become ill-reasoning judges. Hearken, my brethren beloved, did not God choose the poor of this world, rich in faith, and heirs of the reign that He promised to those loving Him?
and he who is doing unrighteously shall receive what he did unrighteously, and there is no acceptance of persons.
And the masters! the same things do ye unto them, letting threatening alone, having known that also your Master is in the heavens, and acceptance of persons is not with him.
And Peter having opened his mouth, said, `Of a truth, I perceive that God is no respecter of persons, but in every nation he who is fearing Him, and is working righteousness, is acceptable to Him;
and they questioned him, saying, `Teacher, we have known that thou dost say and teach rightly, and dost not accept a person, but in truth the way of God dost teach;
If I despise the cause of my man-servant, And of my handmaid, In their contending with me, Then what do I do when God ariseth? And when He doth inspect, What do I answer Him? Did not He that made me in the womb make him? Yea, prepare us in the womb doth One. If I withhold from pleasure the poor, And the eyes of the widow do consume,
`Thou art not after many to evil, nor dost thou testify concerning a strife, to turn aside after many to cause `others' to turn aside; and a poor man thou dost not honour in his strife.
`When anything is too hard for thee for judgment, between blood and blood, between plea and plea, and between stroke and stroke -- matters of strife within thy gates -- then thou hast risen, and gone up unto the place on which Jehovah thy God doth fix, and hast come in unto the priests, the Levites, and unto the judge who is in those days, and hast inquired, and they have declared to thee the word of judgment, and thou hast done according to the tenor of the word which they declare to thee (`they' of that place which Jehovah doth choose; and thou hast observed to do according to all that they direct thee.
`Lo, here `am' I; testify against me, over-against Jehovah, and over-against His anointed; whose ox have I taken, and whose ass have I taken, and whom have I oppressed; whom have I bruised, and of whose hand have I taken a ransom, and hide mine eyes with it? -- and I restore to you.' And they say, `Thou hast not oppressed us, nor hast thou crushed us, nor hast thou taken from the hand of any one anything.'
And Jehovah saith unto Samuel, `Look not unto his appearance, and unto the height of his stature, for I have rejected him; for `it is' not as man seeth -- for man looketh at the eyes, and Jehovah looketh at the heart.'
And she writeth letters in the name of Ahab, and sealeth with his seal, and sendeth the letters unto the elders, and unto the freemen, who are in his city, those dwelling with Naboth, and she writeth in the letters, saying, `Proclaim a fast, and cause Naboth to sit at the head of the people, and cause two men -- sons of worthlessness -- to sit over-against him, and they testify of him, saying, Thou hast blessed God and Melech; and they have brought him out, and stoned him, and he dieth.' And the men of his city, the elders and the freemen who are dwelling in his city, do as Jezebel hath sent unto them, as written in the letters that she sent unto them, they have proclaimed a fast, and caused Naboth to sit at the head of the people, and two men -- sons of worthlessness -- come in, and sit over-against him, and the men of worthlessness testify of him, even Naboth, before the people, saying, `Naboth blessed God and Melech;' and they take him out to the outside of the city, and stone him with stones, and he dieth; and they send unto Jezebel, saying, `Naboth was stoned, and is dead.'
For thou takest a pledge of thy brother for nought, And the garments of the naked Thou dost strip off. Thou causest not the weary to drink water, And from the hungry thou withholdest bread. As to the man of arm -- he hath the earth, And the accepted of face -- he dwelleth in it. Widows thou hast sent away empty, And the arms of the fatherless are bruised.
For the ear heard, and declareth me happy, And the eye hath seen, and testifieth `to' me. For I deliver the afflicted who is crying, And the fatherless who hath no helper. The blessing of the perishing cometh on me, And the heart of the widow I cause to sing. Righteousness I have put on, and it clotheth me, As a robe and a diadem my justice. Eyes I have been to the blind, And feet to the lame `am' I. A father I `am' to the needy, And the cause I have not known I search out. And I break the jaw-teeth of the perverse, And from his teeth I cast away prey.
thou dost surely wear away, both thou, and this people which `is' with thee, for the thing is too heavy for thee, thou art not able to do it by thyself.
Because I fear a great multitude, And the contempt of families doth affright me, Then I am silent, I go not out of the opening.
`And thou, thou dost gird up thy loins, and hast arisen, and spoken unto them all that I command thee: be not affrighted because of them, lest I affright thee before them.
They have been fat, they have shone, Yea, they have overpassed the acts of the evil, Judgment they have not judged, The judgment of the fatherless -- and they prosper, And the judgment of the needy they have not judged. For these do not I inspect, an affirmation of Jehovah, On a nation such as this, Doth not My soul avenge itself?
Therefore, because of your trampling on the poor, And the tribute of corn ye take from him, Houses of hewn work ye have built, And ye do not dwell in them, Desirable vineyards ye have planted, And ye do not drink their wine. For I have known -- many `are' your transgressions, And mighty your sins, Adversaries of the righteous, taking ransoms, And the needy in the gate ye turned aside.
Wo `to' those devising iniquity, And working evil on their beds, In the light of the morning they do it, For their hand is -- to God. And they have desired fields, And they have taken violently, And houses, and they have taken away, And have oppressed a man and his house, Even a man and his inheritance. Therefore, thus said Jehovah: Lo, I am devising against this family evil, From which ye do not remove your necks, Nor walk loftily, for a time of evil it `is'.
And I say, `Hear, I pray you, heads of Jacob, And ye judges of the house of Israel, Is it not for you to know the judgment? Ye who are hating good, and loving evil, Taking violently their skin from off them, And their flesh from off their bones, And who have eaten the flesh of My people, And their skin from off them have stript, And their bones they have broken, And they have spread `them' out as in a pot, And as flesh in the midst of a caldron. Then do they cry unto Jehovah, And He doth not answer them, And hideth His face from them at that time, As they have made evil their doings.
On the evil `are' both hands to do `it' well, The prince is asking -- also the judge -- for recompence, And the great -- he is speaking the mischief of his soul, And they wrap it up. Their best one `is' as a brier, The upright one -- than a thorn-hedge, The day of thy watchmen -- Thy visitation -- hath come. Now is their perplexity.
Worthy.Bible » Commentaries » Commentary Critical and Explanatory on the Whole Bible » Commentary on Deuteronomy 1
Commentary on Deuteronomy 1 Commentary Critical and Explanatory on the Whole Bible
CHAPTER 1
De 1:1-46. Moses' Speech at the End of the Fortieth Year.
1. These be the words which Moses spake unto all Israel—The mental condition of the people generally in that infantine age of the Church, and the greater number of them being of young or tender years, rendered it expedient to repeat the laws and counsels which God had given. Accordingly, to furnish a recapitulation of the leading branches of their faith and duty was among the last public services which Moses rendered to Israel. The scene of their delivery was on the plains of Moab where the encampment was pitched
on this side Jordan—or, as the Hebrew word may be rendered "on the bank of the Jordan."
in the wilderness, in the plain—the Arabah, a desert plain, or steppe, extended the whole way from the Red Sea north to the Sea of Tiberias. While the high tablelands of Moab were "cultivated fields," the Jordan valley, at the foot of the mountains where Israel was encamped, was a part of the great desert plain, little more inviting than the desert of Arabia. The locale is indicated by the names of the most prominent places around it. Some of these places are unknown to us. The Hebrew word, Suph, "red" (for "sea," which our translators have inserted, is not in the original, and Moses was now farther from the Red Sea than ever), probably meant a place noted for its reeds (Nu 21:14).
Tophel—identified as Tafyle or Tafeilah, lying between Bozrah and Kerak.
Hazeroth—is a different place from that at which the Israelites encamped after leaving "the desert of Sinai."
2. There are eleven days' journey from Horeb—Distances are computed in the East still by the hours or days occupiesd by the journey. A day's journey on foot is about twenty miles—on camels, at the rate of three miles an hour, thirty miles—and by caravans, about twenty-five miles. But the Israelites, with children and flocks, would move at a slow rate. The length of the Ghor from Ezion-geber to Kadesh is a hundred miles. The days here mentioned were not necessarily successive days [Robinson], for the journey can be made in a much shorter period. But this mention of the time was made to show that the great number of years spent in travelling from Horeb to the plain of Moab was not owing to the length of the way, but to a very different cause; namely, banishment for their apostasy and frequent rebellions.
mount Seir—the mountainous country of Edom.
3-8. in the fortieth year … Moses spake unto the children of Israel, &c.—This impressive discourse, in which Moses reviewed all that God had done for His people, was delivered about a month before his death, and after peace and tranquillity had been restored by the complete conquest of Sihon and Og.
4. Ashtaroth—the royal residence of Og, so called from Astarte ("the moon"), the tutelary goddess of the Syrians. Og was slain at
Edrei—now Edhra, the ruins of which are fourteen miles in circumference [Burckhardt]; its general breadth is about two leagues.
5. On this side Jordan, in the land of Moab, began Moses to declare this law—that is, explain this law. He follows the same method here that he elsewhere observes; namely, that of first enumerating the marvellous doings of God in behalf of His people, and reminding them what an unworthy requital they had made for all His kindness—then he rehearses the law and its various precepts.
6. The Lord our God spake unto us in Horeb, saying, Ye have dwelt long enough in this mount—Horeb was the general name of a mountainous district; literally, "the parched" or "burnt region," whereas Sinai was the name appropriated to a particular peak [see on Ex 19:2]. About a year had been spent among the recesses of that wild solitude, in laying the foundation, under the immediate direction of God, of a new and peculiar community, as to its social, political, and, above all, religious character; and when this purpose had been accomplished, they were ordered to break up their encampment in Horeb. The command given them was to march straight to Canaan, and possess it [De 1:7].
7. the mount of the Amorites—the hilly tract lying next to Kadesh-barnea in the south of Canaan.
to the land of the Canaanites, and unto Lebanon—that is, Phœnicia, the country of Sidon, and the coast of the Mediterranean—from the Philistines to Lebanon. The name "Canaanite" is often used synonymously with that of "Phœnician."
8. I have set the land before you—literally, "before your faces"—it is accessible; there is no impediment to your occupation. The order of the journey as indicated by the places mentioned would have led to a course of invasion, the opposite of what was eventually followed; namely, from the seacoast eastward—instead of from the Jordan westward (see on Nu 20:1).
9-18. I spake unto you at that time, saying, I am not able to bear you myself alone—a little before their arrival in Horeb. Moses addresses that new generation as the representatives of their fathers, in whose sight and hearing all the transactions he recounts took place. A reference is here made to the suggestion of Jethro (Ex 18:18). In noticing his practical adoption of a plan by which the administration of justice was committed to a select number of subordinate officers, Moses, by a beautiful allusion to the patriarchal blessing, ascribed the necessity of that memorable change in the government to the vast increase of the population.
10. ye are this day as the stars of heaven for multitude—This was neither an Oriental hyperbole nor a mere empty boast. Abraham was told (Ge 15:5, 6) to look to the stars, and though they "appear" innumerable, yet those seen by the naked eye amount, in reality, to no more than three thousand ten in both hemispheres. The Israelites already far exceeded that number, being at the last census above six hundred thousand [Nu 26:51]. It was a seasonable memento, calculated to animate their faith in the accomplishment of other parts of the divine promise.
19-21. we went through all that great and terrible wilderness—of Paran, which included the desert and mountainous space lying between the wilderness of Shur westward, or towards Egypt and mount Seir, or the land of Edom eastwards; between the land of Canaan northwards, and the Red Sea southwards; and thus it appears to have comprehended really the wilderness of Sin and Sinai [Fisk]. It is called by the Arabs El Tih, "the wandering." It is a dreary waste of rock and of calcareous soil covered with black sharp flints; all travellers, from a feeling of its complete isolation from the world, describe it as a great and terrible wilderness.
22-33. ye came … and said, We will send men before us, and they shall search us out the land—The proposal to despatch spies emanated from the people through unbelief; but Moses, believing them sincere, gave his cordial assent to this measure, and God on being consulted permitted them to follow the suggestion (see on Nu 13:1). The issue proved disastrous to them, only through their own sin and folly.
28. the cities are great, and walled up to heaven—an Oriental metaphor, meaning very high. The Arab marauders roam about on horseback, and hence the walls of St. Catherine's monastery on Sinai are so lofty that travellers are drawn up by a pulley in a basket.
Anakims—(See on Nu 13:33). The honest and uncompromising language of Moses, in reminding the Israelites of their perverse conduct and outrageous rebellion at the report of the treacherous and fainthearted scouts, affords a strong evidence of the truth of this history as well as of the divine authority of his mission. There was great reason for his dwelling on this dark passage in their history, as it was their unbelief that excluded them from the privilege of entering the promised land (Heb 3:19); and that unbelief was a marvellous exhibition of human perversity, considering the miracles which God had wrought in their favor, especially in the daily manifestations they had of His presence among them as their leader and protector.
34-36. the Lord heard the voice of your words, and was wroth—In consequence of this aggravated offense (unbelief followed by open rebellion), the Israelites were doomed, in the righteous judgment of God, to a life of wandering in that dreary wilderness till the whole adult generation had disappeared by death. The only exceptions mentioned are Caleb and Joshua, who was to be Moses' successor.
37. Also the Lord was angry with me for your sakes—This statement seems to indicate that it was on this occasion Moses was condemned to share the fate of the people. But we know that it was several years afterwards that Moses betrayed an unhappy spirit of distrust at the waters of strife (Ps 106:32, 33). This verse must be considered therefore as a parenthesis.
39. your children … who in that day had no knowledge between good and evil—All ancient versions read "to-day" instead of "that day"; and the sense is—"your children who now know," or "who know not as yet good or evil." As the children had not been partakers of the sinful outbreak, they were spared to obtain the privilege which their unbelieving parents had forfeited. God's ways are not as man's ways [Isa 55:8, 9].
40-45. turn you, and take your journey into the … Red Sea—This command they disregarded, and, determined to force an onward passage in spite of the earnest remonstrances of Moses, they attempted to cross the heights then occupied by the combined forces of the Amorites and Amalekites (compare Nu 14:43), but were repulsed with great loss. People often experience distress even while in the way of duty. But how different their condition who suffer in situations where God is with them from the feelings of those who are conscious that they are in a position directly opposed to the divine will! The Israelites were grieved when they found themselves involved in difficulties and perils; but their sorrow arose not from a sense of the guilt so much as the sad effects of their perverse conduct; and "though they wept," they were not true penitents. So the Lord would not hearken to their voice, nor give ear unto them.
46. So ye abode at Kadesh many days—That place had been the site of their encampment during the absence of the spies, which lasted forty days, and it is supposed from this verse that they prolonged their stay there after their defeat for a similar period.