First war of conquest. Ch. 2:24–3:17.
Conclusion of historical recapitulation. Ch. 3:18–20.
Joshua appointed Moses’ successor. Ch. 3:21–29.
Admonitions and exhortations. Ch. 4:1–40.
Appointment of three cities of refuge beyond Jordan. Ch. 4:41–43.
II. SECOND ADDRESS OF MOSES. CH. 4:44–26:19.
Introduction. Ch. 4:44–49.
The Decalogue the basis of the covenant, the essence of the whole Law, and the condition of life and felicity. Ch. 5:1–33.
First and great commandment. Ch. 6:1–25.
Entire separation from idolatry. Ch. 7:1–26.
Exhortations to obedience enforced by a review of God’s dealings with Israel in the wilderness. Ch. 8:1–20.
Dissuasives from self-righteousness. Ch. 9:1–29.
Renewed exhortations to obedience. Ch. 10:1–11:33.
Announcement of particular statutes and rights. Ch. 12:1–26:19.
III. THIRD ADDRESS OF MOSES. CH. 27:1–28:68.
The Law to be inscribed on stones, an altar to be built, and the blessing and curse to be uttered on Gerizim and on Ebal when Canaan was occupied by the Israelites. Ch. 27:1–13.
Curses and blessings pronounced, judgments threatened in case of disobedience. Ch. 27:14–28:68.
IV. RENEWAL OF THE COVENANT IN THE PLAINS OF MOAB, AND EXHORTATION TO KEEP IT. CH. 29:1–30:20.
V. EXHORTATION TO THE PEOPLE AND TO JOSHUA; DELIVERY OF THE LAW TO THE PRIESTS; MOSES COMMANDED TO COMPOSE A SONG; CHARGE TO JOSHUA. CH. 31:1–30.
VI. SONG OF MOSES. CH. 32:1–43.
Moses’ last words. Ch. 32:44–52.
VII. BENEDICTION OF MOSES. CH. 33:1–29.
VIII. DEATH, BURIAL, AND ENCOMIUM OF MOSES. CH. 34:1–12.[iii]
[iii] Deuteronomy. 1909 (H. D. M. Spence-Jones, Ed.). The Pulpit Commentary (xlii–xliii). London; New York: Funk & Wagnalls Company
History In the Wilderness
Moses first address to the people (Dt 1:6-4:40 is a chronological review of Israel in the wilderness – the travels and events that occurred over the preceding 40 years (see map previous page). Moses brought the address in the 8th month of the fortieth year (Dt 1:3) just prior to the entrance to Canaan. Of significance is the fact that before the spies returned with the bad report (Nu 13-14) Moses had every intention of going straight to the Promised Land and conquering it. He related the events: “Turn and set your journey, and go to the hill country of the Amorites, and to all their neighbors in the Arabah, in the hill country and in the lowland and in the Negev and by the seacoast, the land of the Canaanites, and Lebanon, as far as the great river, the river Euphrates. ‘See, I have placed the land before you; go in and possess the land which the LORD swore to give to your fathers, to Abraham, to Isaac, and to Jacob, to them and their descendants after them” (Dt 1:7–8). It was an eleven days’ journey from Horeb (Sinai) by the way of Mount Seir to Kadesh-barnea. But for the bad report the Land could have been conquered in a short time, not the 40 years it finally took them (Dt 1:2).
Moses goes on to point out that they set out from Horeb, and went through all that great and terrible wilderness on the way to the hill country of the Amorites, just as the LORD our God had commanded them; and we came to Kadesh-barnea. And he said to them at that time: ‘You have come to the hill country of the Amorites which the LORD our God is about to give us. ‘See, the LORD your God has placed the land before you; GO UP, TAKE POSSESSION, as the LORD, the God of your fathers, has spoken to you. Do not fear or be dismayed” (Dt 1:19–21). But it did not turn out as Moses planned (Note: At all times mentioned herein God (YHWH) was speaking and moving through Moses).
The eleven-day journey from Horeb to Kadesh Barnea (v. 2) was fraught with danger and difficulty as v. 19 makes clear. The Paran desert through which it passed was “vast and dreadful,” a situation described in great detail in the long itinerary account of Num 11:1–12:16. There must have been great relief then in reaching Kadesh Barnea, a large oasis with abundant springs and pastures. Most scholars identify it with modern ’Ain Qedeis, a major crossroads for travel between the south Sinai and the central hill country of Canaan and between the Gulf of Elath and the Mediterranean Sea. It was to become the principal place of residence for the twelve tribes for the next thirty-eight years.
Kadesh means holy, or Kadesh-Barnea: sacred desert of wandering, a place on the south-eastern border of Palestine, about 165 miles from Horeb. It lay in the “wilderness” or “desert of Zin” (Gen. 14:7; Num. 13:3–26; 14:29–33; 20:1; 27:14), on the border of Edom (20:16). From this place, in compliance with the desire of the people, Moses sent forth “twelve spies” to spy the land. After examining it in all its districts, the spies brought back an evil report, Joshua and Caleb alone giving a good report of the land (13:18–31). Influenced by the discouraging report, the people abandoned all hope of entering into the Promised Land. They remained a considerable time at Kadesh. (See Hormah; Korah.) Because of their unbelief, they were condemned by God to wander for thirty-eight more years in the wilderness. They took their journey from Kadesh into the deserts of Paran, “by way of the Red Sea” (Deut. 2:1). (One theory is that during these thirty-eight years they remained in and about Kadesh.)
At the end of these years of wanderings, the tribes were a second time gathered together at Kadesh. During their stay here at this time Miriam died and was buried. Here the people murmured for want of water, as their forefathers had done formerly at Rephidim. Moses, irritated by their chidings, “with his rod smote the rock twice,” instead of “speaking to the rock before their eyes,” as the Lord had commanded him (comp. Num. 27:14; Deut. 9:23; Ps. 106:32, 33). Because of this act of his, in which Aaron too was involved, neither of them were to be permitted to set foot within the Promised Land (Num. 20:12, 24). The King of Edom would not permit them to pass on through his territory, and therefore they commenced an eastward march, and “came unto Mount Hor” (20:22).[iv]
Having arrived at Kadesh Barnea, Moses urged his people to move on into the Amorite hill country, the southern reaches of which lay only a few miles to the north. At last they had come to the land that the Lord was about to give them. In fact, Moses asserted the possession of the land was such an absolute certainty that he could speak of it as the land “the LORD your God has given you” (v. 21). The difference is that theologically and by divine grant from ancient times (cf. Gen 13:14–17) the occupation of the land was a fait accompli (a done deal) but historically and practically it was yet to be taken (hence the participle of v. 20). In any event, whether in potential or in fact, the land lay open to the people for their taking. The urgency of Moses’ insistence that they do so may be seen in the double imperatives “go up, take possession” (v. 21; cf. v. 8), which in the Hebrew text (unlike the NIV) lacks any conjunction (Dt 1:20–21).
Even though God had commanded them to go and take the land Moses and the elders decided to send spies into the