These be the words which Moses spake unto all Israel on {a} this side Jordan in the wilderness, in the plain {b} over against the Red sea, between Paran, and Tophel, and Laban, and Hazeroth, and Dizahab.

The Argument - The wonderful love of God toward his Church is actively set forth in this book. Even through their ingratitude and many rebellions against God, for the space forty years. De 9:7 they deserved to have been cut off from the number of his people, and forever to have been deprived of the use of his holy word and ordinances: yet he ever preserved his Church even for his own mercy's sake, and would still have his name called upon among them. Wherefore he brings them into the land of Canaan, destroys their enemies, gives them their country, towns and goods, and exhorts them by the example of their fathers (whose infidelity, idolatry, adulteries, complaining and rebellions, he had most severely punished) to fear and obey the Lord, to embrace and keep his law without adding to it or diminishing from it. For by his word he would be known to be their God, and they his people, by his word he would govern his Church, and by the same they would learn to obey him: by his word he would discern the false prophet from the true, light form darkness, ignorance from knowledge, and his own people from all the other nations and infidels: teaching them by it to refuse and detest, destroy and abolish whatever is not agreeable to his holy will, seem it otherwise never so good or precious in the eyes of man. For this cause God promised to raise up kings and governors, for the setting forth of his word and preservation of his Church: giving to them a special charge for the executing of it: whom therefore he wills to exercise themselves diligently in the continual study and meditation of the same: that they might learn to fear the Lord, love their subjects, abhor covetousness and vices, and whatever offends the majesty of God. As he had before instructed their fathers in all things belonging both to his spiritual service and also for the maintenance of that society which is between men: so he prescribes here anew all such laws and ordinances, which either concern his divine service, or else are necessary for a common good: appointing to every estate and degree their charge and duty: as well, how to rule and live in the fear of God, as to nourish friendship toward their neighbours, and to preserve the order which God has established among men: threatening most horrible plagues to them that transgress his commandments, and promising blessings and happiness to those who observe and obey them.

(a) In the country of Moab.

(b) So that the wilderness was between the sea and the plain of Moab.

Wesley's Notes

1:1 All Israel - Namely, by the heads or elders of the several tribes, who were to communicate these discourses to all the people. In the wilderness - In the plain of Moab, as may appear by comparing this with Deu 1:5, and Num 22:1, and Deu 34:8. The word Suph here used does not signify the Red - Sea, which is commonly called jam - suph, and which was at too great a distance, but some oiher place now unknown to us, (as also most of the following places are) so called from the reeds or flags, or rushes (which that word signifies) that grew in or near it. Paran - Not that Num 10:12, which there and elsewhere is called the Wilderness of Paran, and which was too remote, but some other place called by the same name. Laban, Hazeroth, and Dizahab - These places seem to be the several bounds, not of the whole country of Moab, but of the plain of Moab, where Moses now was.

King James Translators' Notes

the Red...: or, Zuph

Scofield Reference Notes

SCOFIELD REFERENCE NOTES (Old Scofield 1917 Edition)

Book Introduction

The Fifth Book of Moses called Deuteronomy

DEUTERONOMY consists of the parting counsels of Moses delivered to Israel in view of the impending entrance upon their covenanted possession. It contains a summary of the wilderness wanderings of Israel, which is important as unfolding the moral judgement of God upon those events; repeats the Decalogue to a generation which had grown up in the wilderness; gives needed instruction as the conduct of Israel in the land, and contains the Palestinian Covenant (30. 1-9). The book breathes the sternness of the Law. Key-words, "Thou shalt"; key-verses, Dt 11:26-28.

It is important to note that, while the land of promise was unconditionally given Abraham and to his seed in the Abrahamic Covenant (Gen. 13. 15; 15. 7), it was under the conditional Palestinian Covenant (Deut. 28.-30 .9) that Israel entered the land under Joshua. Utterly violating the conditions of that covenant, the nation was first disrupted (I Ki. 12.) and then cast out of the land (2 Ki. 17. 1-18.; 24. 1-25.11). But the same covenant unconditionally promises a national restoration of Israel which is yet to be fulfilled See Scofield Note: "15:18".

DEUTERONOMY is in seven divisions:

I. Summary of the history of Israel in the wilderness, 1. 1-3.29

II. A restatement of the Law, with warnings and exhortations, 4.1 -11. 32,

III. Instructions, Warnings, and Predictions, 12. 1-27. 26,

IV. The great closing prophecies summarizing the history of Israel to the second coming of Christ, and containing the Palestinian Covenant, 28. 1-30. 20,

V. Last counsels to Priests, Levites, and to Joshua, 31.,

VI. The Song of Moses and his parting blessings, 32., 33.,

VII. The Death of Moses, 34.

The time covered by this retrospect is approximately forty years.

Jamieson-Fausset-Brown Bible Commentary

THE FIFTH BOOK OF MOSES, CALLED DEUTERONOMY. Commentary by Robert Jamieson

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."

Matthew Henry's Concise Commentary

1:1-8 Moses spake to the people all the Lord had given him in commandment. Horeb was but eleven days distant from Kadesh-barnea. This was to remind them that their own bad conduct had occasioned their tedious wanderings; that they might the more readily understand the advantages of obedience. They must now go forward. Though God brings his people into trouble and affliction, he knows when they have been tried long enough. When God commands us to go forward in our Christian course, he sets the heavenly Canaan before us for our encouragement.