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DEUTERONOMY.

Israel requires a national and spiritual restoration of the Jews.

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It is worth while to observe that the whole Decalogue is, literally and verbally, a prediction of its own fulfilment. The ten commandments, with the exception of the fifth, are all in the future indicative. The two great commandments are both future indicative. Thou shalt love the Lord thy God . . . and thy neighbour," contains "thou wilt love him," as the stronger contains the weaker form of speech. " Ye shall be therefore perfect," in Matt. v. 48, contains, Ye will be. If "one jot or one tittle shall in no wise pass from the law, until it is all done," all carried out in fact (Matt. v. 18), then clearly He who gave it signified in the same breath His intention that men should keep it; and, if His word shall not pass away, the Law will one day be kept, not merely in those literal details which must vary with every change of times and manners, but in spirit and in truth.

Actual predictions in the laws of Deuteronomy are not wanting. More especially we may refer to the prophecy of the prophet like unto Moses in chap. xviii., and the well-known prophecies in chaps. xxviii, xxxii., and xxxiii. I do not think the law concerning the king in chap. xvii. is necessarily a prediction. It seems to me that any thoughtful man who had watched the development of the nations descended from Terah, as Moab, Ammon, Edom, or Midian, must have foreseen that Israel would not remain long in Palestine without feeling the necessity for a form of government which other nations could recognise, and by which national intercourse could be maintained-a government embodied in some responsible and perpetual representative head. So far from feeling any difficulty in the mention of a king in Deuteronomy, I apprehend that no man who attempted to frame a constitution for the people in the country which God was about to give them, could possibly have avoided the question whether there should be a king or not. And if the king was men. tioned, some sketch of his authority and its limitations could not be left out. What more do we actually find in Deuteronomy xvii.? That the relation of the Church to the written Word of God should be there delineated for all time (see Note on chap. xvii. 8-12) seems to me a very much more remarkable indication of prophetic insight, and of the mind of a "man of God."

III. Unity of the Book of Deuteronomy.Upon the whole, the result of this examination and analysis of the several parts of Deuteronomy, is to produce a strong impression of the unity and symmetry of the whole. The middle portion is found to be quite as suitable to the date of the Exodus, in respect of its subject matter, as the earlier and later portions of the book. But when we come to consider the

IV. Style of the language in which it is written, and especially of the Hebrew original, the probability already established rises almost to the certainty of demonstration. The style of the Hebrew of Deuteronomy is unique. It is to all other Hebrew what the Latin of the Augustan age and the purest Attic Greek are to later stages and imitations of those two classic tongues. The poetry of David, the proverbs of Solomon, the visions of Isaiah, the lamentations of Jeremiah, and the polished Hebrew of Ezekiel, all have their separate beauties. The style of Deuteronomy bears no resemblance whatever to any of them-far less to the mixture of Hebrew and Chaldee which we find in Ezra, or the

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imitated Hebrew of the latest prophets. While there are undoubted archaisms in Deuteronomy (the words for he" and "she" are not distinguished in the Pentateuch, and similarly the word for "damsel” of Deut. xxii. 15 to end, is not to be distinguished from the common word for a "boy," except by the pointing), yet the diction throughout is that of a highly-educated and cultivated mind. There is no difference whatever between the Hebrew of the middle portion and that of the rest of the book. And the occurrence of Deuteronomic phrases, in Jeremiah or elsewhere, does not touch the argument. Quotations from the Bible in a volume of sermons do not prove the Bible to have been made up from them. The setting of the phrases is a matter of quite as much importance, as the occurrence of the phrases themselves. Even when judged by the concordance, the Hebrew of Deuteronomy will be found distinct from that of the prophets. And it must be remembered that no concordance ever exhibits a writer's style. The most it can do is to analyse his vocabulary. It can tell us little or nothing of the structure of his thoughts. Further, the application of one uniform system of vowel-pointing, accentuation, and division, to the whole of the prose of the Old Testament, has tended greatly to obscure the characteristic differences of the Hebrew writers. No one who has not read passages from several Hebrew writers without vowel-points, could at all imagine what a difference the absence of these makes to the perceptibility of the style. It is to be feared that too much of the attention of modern commentators has been absorbed by the external dress and uniform of the Hebrew of the Old Testament to allow them to perceive what the style of a Hebrew writer really is. Unless some excuse of this kind may be made, I find myself wholly unable to conceive how the Hebrew of Deuteronomy can be attributed by scholars to any known writer among the later prophets. The style of Joshua alone bears any resemblance to it. The ruggedness of Samuel and David, notwithstanding all David's command of language, exhibits a most remarkable diversity.

The culture of the prophets is wholly different from that which we find in the Pentateuch. At the same time it is very possible that the Hebrew style of Moses was peculiarly his own. It may well be supposed to have been above the level of the common language of the nation. The early Egyptian education and varied experience of Moses would tend to produce a somewhat special mode of thought and expression.

V. Commentaries on Deuteronomy.-I regret that the time allotted to me for this work has not permitted me to make use of modern commentaries to any appreciable extent. Canon Espin's notes in the Speaker's Commentary I found useful. I thought it my duty to pay special attention to modern critical theories about later authorship, and in order to test them I found it necessary to ascertain somewhat precisely what the Jewish view of the various enactments in Deuteronomy was. I therefore read Rashi's commentary carefully throughout, and in all cases of difficulty, consulted other Jewish writers also. The references to the Talmud in Rashi are numerous; and these, in many instances, I verified. In particular the alleged dis. crepancy concerning the laws of tithe was entirely cleared up to my mind by this means. I am satisfied that no contradiction between Deuteronomy and the carlier books of the Pentateuch can be reasonably maintained.

THE FIFTH BOOK OF MOSES, CALLED

DEUTERONOMY.

CHAPTER I.-(1) These be the words which Moses spake unto all Israel on this side Jordan in the wilderness, in 1 or, Zuph. the plain over against the Red sea, be

(5-1) INTRODUCTION.

(1) These be the words which Moses spake unto all Israel.-The first two verses and the three that follow form a kind of double introduction to the book, and perhaps more especially to the first portion of it, which ends with chap. iv. 40.

On this side Jordan.-Literally, on the other side Jordan from the writer's or reader's point of view.

In the wilderness.-These words define still further the expression which precedes: "on the wil. derness side of Jordan," or "before they crossed the Jordan, while they were still in the wilderness." Strictly speaking, the words "in the wilderness cannot be connected with what follows, for " the plain" described is on neither side of Jordan, but below the southern end of the Dead Sea.

In the plain-i.e., the 'Arabah. Usually the plain of Jordan; here the valley that extends from the lower end of the Dead Sea to the head of the Gulf of Akabah.

Over against the Red Sea.-Heb., opposite Suph. In all other places in the Old Testament, when we read of the Red Sea, it is Yam Sûph. Here we have Suph only. On these grounds some take it as the name of a place. (Comp. Vaheb in Sûphah, Num. xxi. 14, margin.) But we do not know the place; and as the Jewish paraphrasts and commentators find no difficulty in accepting Sûph by itself as the sea, we may take it of the Gulf of Akabah. The plain between Paran and Tophel looks straight down to that gulf.

Between Paran, and Tophel. . -Literally, between Paran, and between Tophel and Laban, &c.: that is, between Paran on the one side, and Tophel and Laban and Hazeroth and Dizahab on the other. This is the literal meaning, and it suits the geography so far as the places are yet identified. The small map at p. 239 of Conder's Handbook to the Bible shows the desert of Paran stretching northward from Sinai on the left, and on the right, Tophel and Hazeroth (the only other places identified among these five) at the two extremities of a line drawn from the southeast end of the Dead Sea in the direction of Sinai. Tophel is taken as Tufileh, and Hazeroth is 'Ain Hadra. Laban must be some "white place lying between, probably named from the colour of the rocks in its neighbourhood. Dizahab should be nearer Sinai than Hazeroth. The Jewish commentators, from its meaning, "gold enough," connected it with the

tween Paran, and Tophel, and Laban, and Hazeroth, and Dizahab. (2) (There are eleven days' journey from Horeb by the way of mount Seir unto Kadesh

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golden calf. And it is not inconceivable that the place where that object of idolatry was "burned with fire," and "stamped" and "ground very small," till it was as "small as dust," and cast into the brook that descended out of the mount" (chap. ix. 21), was called gold enough from the apparent waste of the precious metal that took place there; possibly also because Moses made the children of Israel drink of the water. They had enough of that golden calf before they had done with it. If this view of the geography of this verse be correct, it defines with considerable clearness the line of march from Sinai to Kadesh-barnea. It lies between the mountains on the edge of the wilderness of Paran upon the west, and the Gulf of Akabah on the east, until that gulf is left behind by the traveller going northward. It then enters the desert of Zin, called here the plain, or 'Arâbah. This desert is bounded by ranges of mountains on both sides, and looks down to the Gulf of Akabah. Behind the western range we still have the wilderness of Paran. On the east are the mountains of Edom, which Israel first had on their right in the march to Kadesh-barnea, and then on their left in a later journey, in the last year of the exodus, when they compassed the land of Edom. Tophel lies on the east of this range, just before the route becomes level with the southern end of the Dead Sea.

But the whole of the route between Paran on the left and those other five places on the right belongs to Israel's first march from Sinai to Kadesh. It takes them up the desert of Zin, and, so far as these two verses are concerned, it keeps them there.

(2) Eleven days' journey from Horeb . In our English Version this verse forms a separate sentence; but there seems nothing to prevent our taking it as completing the first verse. The route between Paran on the one side and the line from Tophel to Hazeroth on the other is still further defined as "a distance of eleven days' journey from Horeb in the direction of Mount Seir, reaching to Kadesh-barnea." The position of this last place is not yet determined with certainty. But the requirements of the text seem, upon the whole, to demand that it should be placed high up in the wilderness of Paran, not far from the border of the wilderness of Zin. It must be close to some passage out of the wilderness of Zin into the Negeb, or south of Judah.

Kadesh-barnea. In the regular narrative of the exodus we read of the place to which the twelve

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spies returned as Kadesh (Num. xiii. 26), and of the place at which the period of unrecorded wandering closed (Num. xx. 1), in the first month of the fortieth year, as Kadesh. The name Kadesh-barnea first appears in Moses' speech (Num. xxxii. 8), where he refers to the sending of the twelve spies. And with the exception of three places where the name is used in describing boundaries, Kadesh-barnea is always found in speeches. This first chapter of Deuteronomy is the only one which contains the name both with and without the appendage -barnea, which connects it with the wanderings of Israel (verse 32). Upon the whole, it seems most likely that only one place or district is intended by the

name.

We have now obtained the following view of this first short introduction to the Book of Deuteronomy. It consists of words spoken (in the first instance) to all Israel on their march from Sinai to Kadesh-barnea. But the following verses show that the Law was further "declared" to Israel in the plains of Moab, at the close of the fortieth year of the exodus and of Moses' life. It does not seem possible for us to separate entirely what was spoken earlier from what was declared later. In several places we have the record of words spoken: for example, in this very chapter (verses 9, 16, 18, 20, 29, 43), and chap. v. 5, &c. And the very name Deuteronomy implies the repetition of a law previously given. Further, the exhortations contained in this book are all enforced by the immediate prospect of going over Jordan and entering the promised land. But when Israel marched from Sinai to Kadesh-barnea, it was with this very same prospect full in view. It does not appear, by what Moses "said" at that time (verse 20), that he had any thought of their turning away from the enterprise. But if so, what supposition is more natural than this-that he delivered the same kind of exhortations in the course of that earlier journey which he afterwards delivered in the plains of Moab? And although the distance is but eleven days' march, the Israelites spent something like three months on the way, and in waiting for the spies to return from Canaan.

We conclude, then, that the first two verses of Deuteronomy are an editorial introduction, stating that the substance of this book was first delivered to Israel by Moses between Sinai and Kadesh-barnea. The further introduction which follows (in verses 3-5) shows the words to have been re-delivered in the plains of Moab, and preserved in their later rather than their earlier form. But it is also possible that the two first verses of Deuteronomy are an introduction to the first discourse above. (See Note on chap. iv. 44.)

Is it possible to advance a step further, and conjecture with any degree of probability to what hand we owe the first two verses of the book? The expression 'on the other side Jordan" (which some take to be a technical term) seems strictly to mean on the opposite side to the writer. The writer must also have

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the Law.

(4) a after he had slain Sihon the king of the Amorites, which dwelt in Heshbon, and Og the king of Bashan, which dwelt at Astaroth in Edrei: (5) on this side Jordan, in the land of Moab, began Moses to declare this law, saying,

been acquainted with the places mentioned (three of which are not named in the previous books); he could not have drawn his knowledge from the earlier part of the Pentateuch. And so entirely has the geography of Deut. i. 1 been lost by tradition, that all the Targums and Jewish commentators agree in spiritualising the passage, and say, "these are the words of reproof which Moses spake to all Israel in respect of their behaviour at these various places.” Laban points to their murmuring at the white manna. Dizahab to the golden calf, and so on. Even Rashi, usually a most literal commentator, says, "Moses has enumerated the places where they wrought provo cation before the PLACE ”— -a Rabbinical name for Jehovah: for "the whole world is His place, though His place is more than the whole world." This introduction to Deuteronomy seems the work of one who had known the wilderness, and yet wrote from Palestine. Joshua, the next writer to Moses, and possibly also his amanuensis, may have prefixed it to the book. If he did not, it is wholly impossible say who did.

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(3) And it came to pass in the fortieth year, in the eleventh month.-The "and" is the real beginning of Deuteronomy, and connects it with the previous books. The moral of these words has been well pointed out by Jewish writers. It was but eleven days' journey from Sinai to Kadesh-barnea-the place from whence Israel should have begun the conquest of the promised land; but not only eleven days of the second year of the exodus, but eleven months of the fortieth year found them still in the wilderness. "We see that they could not enter in because of unbelief."

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(3, 4) Moses spake unto the children of Israel after he had slain Sihon and Og.The conquest of these two kings and their territories was one of the exploits of the fortieth year. (See Num. xxi. 21-35.) Before the eleventh month of that year, not only Sihon and Og, but also the five princes of Midian, "who were dukes of Sihon, dwelling in the country" (Josh. xiii. 21), had also been slain (Num. xxxi.). This completed the conquest, and was the last exploit of Moses' life. In the period of repose that followed he found a suitable time to exhort the children of Israel, "according unto all that the Lord had given him in commandment unto them." From chap. xxxiv. 8, we learn that 'the children of Israel wept for Moses thirty days." These days would seem to be the last month of the fortieth year, for " on the tenth day of the first month " (probably of the next year, Josh. iv. 19) they passed over Jordan. Thus the last delivery of the discourses recorded in Deuteronomy would seem to lie within a single month.

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(5) On this side Jordan, in the land of Moab. -This would be on the other side of Jordan from the stand-point of the writer, or of the readers for whom the book was intended, which is Palestine.

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Began Moses.-" Began," i.e., "determined" or assayed."

The Promise of the

DEUTERONOMY, I.

Lord to Israel.

(6) The LORD our God spake unto us 1 Heb... all his go in and possess the land which the

in Horeb, saying, Ye have dwelt long enough in this mount: (7) turn you, and take your journey, and go to the mount of the Amorites, and unto all the places

neighbours.

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LORD Sware unto your fathers, a Abraham, Isaac, and Jacob, to give unto them and to their seed after them.

(9) And I spake unto you at that time, saying, I am not able to bear you myself alone (10) the LORD your God hath multiplied you, and, behold, ye are this day as the stars of heaven for multitude. (11) (The LORD God of your a Gen. 15. 18. & 17. fathers make you a thousand times so

nigh thereunto, in the plain, in the hills, 2 Heb., given.
and in the vale, and in the south, and
by the sea side, to the land of the Ca-
naanites, and unto Lebanon, unto the
great river, the river Euphrates. (8) Be-
hold, I have set the land before you:

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7,8.

To declare.-The emphatic reiteration of what had been already received from God and delivered to Israel may be intended. But the Hebrew word here employed occurs in two other places only, and in both is connected with writing. (See chap. xvii. 8, "thou shalt write upon the stones all the words of this law very plainly” (bâêr hêteb, in writing and in making good). Again, in Hab. ii. 2," write the vision, and make it plain upon tables." The etymological affinities of the word also suggest the idea of writing. It would seem, then, that at this period Moses began to throw the discourses and laws that he had delivered into a permanent form, arranging and writing them with the same motive which influenced the Apostle Peter (2 Pet. i. 15), "Moreover, I will endeavour that ye may be able after my decease to have these things always in remembrance.

In this discourse the history of Israel, from the time of their departure from Sinai, is briefly recapitulated (chap. iii. 29), and with a short practical exhortation. This portion of history comprises three periods of the exodus: (1) The march from Sinai to Kadesh-barnea, with the sending of the twelve spies and its results, related more at length in Num. x. 11 -end of chap. xiv. The characteristic feature of this period is failure on the part of both leaders and people to rise to their high calling. Moses (Num. xi.), | Aaron and Miriam (Num. xii.), Joshua (Num. xi. 28), the spies, who were also rulers (chaps. xiii., xiv.), and the people throughout, all in turn exhibit the defects of their character. In the end the enterprise is abandoned for the time. (2) The thirty-seven and a half years that follow are a period of disgrace, as appears by the absence of all note of time or place in the direct narrative between Num. xiv. and Num. xx. Certain places are mentioned in Num. xxxiii. which must belong to this period, but nothing is recorded of them beyond the names. A single verse (Deut. ii. 1), is all that is assignable to that period in this discourse of Moses. This long wandering was also a period of training and discipline. (3) The fortieth year of the exodus, in which the conquest of Sihon and Og was effected, and Israel reached the banks of Jordan. The sentence of death pronounced against their elder generation having been executed, a new life was now begun.

(6) The Lord our God spake unto us in Horeb.-The "Lord our God," "Jehovah our Elohim," is the watchword of the whole book.

Ye have dwelt long enough in this mount. -From the beginning of the second month of the first year of the exodus (Exod. xix. 1) to the twentieth day of the second month of the second year (Num. x. 11). This was the period of organisation, in which the people received the Law and were organised as a

church militant, an army encamped around the tabernacle of God. This year and its institutions fill up exactly one-third of the text of the Pentateuch.

(7) Enter the mount of the Amorites-i.e., the southern part of Judah, from which the five kings of the Amorites, the southern confederacy of Josh. x. (which see), arose to attack Gibeon. Israel would have marched into the heart of this territory had they entered from Kadesh, "by the way of the spies.'

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And unto all the places nigh thereunto.— The rest of the promised land is thus described: In the plain-of Jordan. In the mountain-the hill-country of Judah in the south, Mount Ephraim in the centre, and the mountainous district further north. In the Shephelah-Philistia. In the Negeb-the land afterwards assigned to Simeon, in the far south of Judah. And by the sea side to the north of Carmel (see Josh. ix. 1; Judges v. 17), the coasts of the Great Sea over against Lebanon, and in the territory of Asher and Zebulun, as far as Phoenicia (Gen. xlix. 13). The land of the Canaanites, and unto Lebanon.-The Canaanites held the plain of Esdraelon and the fortresses in the north. From Lebanon, the conquest would extend ultimately to the north-east, even to the great river, the river Euphrates.

(8) To give unto them.-Note that the land is promised to Abraham, and to Isaac, and to Jacob, not only to their seed. The promise is not forgotten, though the three patriarchs are in another world. (Comp. Acts vii. 5, and Heb. xi. 16. See also Note on chap. xi. 21.)

(9-18) In these words Moses appears to combine the recollection of two distinct things: (1) the advice of Jethro (Exod. xviii.), by following which he would be relieved from the ordinary pressure of litigation; (2) the still further relief afforded him by the appointment of the seventy elders. These last received the gift of prophecy, and were thus enabled to relieve Moses from some of the higher responsibilities of his office by representing his mind and reproducing his personal influence in many parts of the camp at once. Jethro's advice was given on their first arrival in Horeb: when it was carried into effect we are not told. The seventy elders were appointed (Num. xi.) between Sinai and Kadeshbarnea, shortly after they left Sinai. It is quite pos

sible that both institutions came into existence at the same time. The seventy elders would have been of great service in the selection of the numerous judges and officers who were required.

(9) I am not able to bear you myself alone.— Repeated almost exactly from Num. xi. 14.

(11) The Lord God of your fathers. . . bless you. This appears to belong distinctly to the Book of

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1 Heb., give.

many more as ye are, and bless you, as
he hath promised you!) (12) How can I
myself alone bear your cumbrance,
and your burden, and your strife?
(13) 1 Take you wise men, and under- 2 Heb., gave.
standing, and known among your tribes,
and I will make them rulers over you.
(14) And ye answered me, and said, The
thing which thou hast spoken is good a John 7. 24.
for us to do. (15) So I took the chief of
your tribes, wise men, and known, and
made them heads over you, captains

their Wanderings.

reb, we went through all that great and terrible wilderness, which ye saw by the way of the mountain of the Amorites, as the LORD our God commanded us; and we came to Kadesh-barnea. (20) And I said unto you, Ye are come unto the mountain of the Amorites, which the LORD our God doth give unto us. (21) Behold, the LORD thy God hath set the land before thee: go up and possess it, as the LORD God of thy fathers hath said unto thee; fear not,

over thousands, and captains over hun- Lev. 19. 15: ch neither be discouraged.

dreds, and captains over fifties, and captains over tens, and officers among your tribes. (16) And I charged your judges at that time, saying, Hear the

16. 19; 1 Sam. 16,
7; Prov. 24. 23.

(22) And ye came near unto me every one of you, and said, We will send men before us, and they shall search us out the land, and bring us word

causes between your brethren, and 3 Heb acknow- again by what way we must go up, and

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judge righteously between every man

and his brother, and the stranger that is with him. (17) Ye shall not 3 respect persons in judgment; but ye shall hear the small as well as the great; ye shall not be afraid of the face of man; for the judgment is God's: and the cause that is too hard for you, bring it unto me, and I will hear it. (18) And I commanded you at that time all the things which ye should do.

(19) And when we departed from Ho

ledge faces.

c Num. 13. 3.

d Num. 13. 24.

B.C. 1490.

Deuteronomy. It can hardly be a record of what was spoken long before. It brings the living speaker before us in a way that precludes imitation.

(12) Your cumbrance.-The original word is found only here and in Isa. 1. 14: "They are a trouble unto me, I am weary to bear them."

Verses 13-15 recall very exactly what is said in Exod. xviii.

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(16) And I charged your judges saying. -These instructions given by Moses are an admirable expansion, but only an expansion, of those of Jethro (Exod. xviii. 21), that the judges must be "able men, such as fear God, men of truth, hating covetousness"—a sentence older than the Decalogue itself.

(17) The judgment is God's.-Comp. St. Paul in Rom. xiii. 1-4, which is, again, only an expansion of this sentence. For the latter part of this verse comp. Exod. xviii. 22-26.

(18) And I commanded you at that time all the things which ye should do.-" At that time," i.e., after your departure from Horeb. This is as much as to say that the exhortations given in Deuteronomy had already been given on the way from Sinai to Kadesh-barnea. (Comp. what has been said above on the two first verses of this chapter.) This verse goes far to justify the view taken there.

(19) By the way of the mountain of the Amorites. Rather, in the direction of the mount. They did not pass the Mount of the Amorites, but went through the " great and terrible wilderness from Sinai to Kadesh-barnea. So Moses says in

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into what cities we shall come. (23) And the saying pleased me well: and I took twelve men of you, one of a tribe: (24) and they turned and went up into the mountain, and came unto the valley of Eshcol, and searched it out. (25) And they took of the fruit of the land in their hands, and brought it down unto us, and brought us word again, and said, It is a good land which the LORD our God doth give us.

(26) Notwithstanding ye would not go

verse 20, "Ye are come unto the mount of the Amorites."

(21) Fear not, neither be discouraged.—The last clause of this verse reappears in St. John xiv. 27, "Let not your heart be troubled, neither let it be afraid."

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...

(22) And ye came near . . . and said, We will send.-A new aspect is here given to the sending of the twelve spies. In Num. xiii. 1 the incident is introduced thus: And the Lord spake unto Moses, saying, Send thou men." We learn here that the proposal in the first instance came from the people. Moses would naturally refer it to Jehovah, and, when approved, the scheme was carried out.

They shall search us out the land, and bring us word again by what way we must go up, and into what cities we shall come.-We read

in verse 33 that the Lord "went in the way before them to search out a place" for them to encamp in. But here the spies and Israel proposed to take the guidance of their march into their own hands. It is noticeable that in the campaigns of Joshua, not one step was taken without Divine direction. Thus the sending of the twelve spies, in the light in which the people intended it, was an act of unbelief. 'In this thing (verse 32) ye did not believe the Lord your God." (See also Note on Josh. ii. 1.)

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