Deuteronomy 1:37,38 – Deuteronomy 2:2-8

Deuteronomy 1:37,38

A Reputation of the same History

Deuteronomy 1

Deuteronomy 1:37, 38

37. Also the Lord was angry with me for your sakes, saying, Thou also shalt not go in thither.

37. Etiam contra me iratus est Jehova propter vos, dicendo: Etiam tu non ingredieris illuc.

38. But Joshua the son of Nun, which standeth before thee, he shall go in thither: encourage him; for he shall cause Israel to inherit it.

38. Jehosua filius Nun, qui stat coram te, ipse ingredietur illuc: ipsum robora, quandoquidem illam in haereditatem distribuet Israeli.

37. Also the Lord was angry with me. It is in no cowardly spirit that he transfers to them the guilt of unfaithfulness, which he had confessed for himself; but, since he had only fallen in consequence of being overwhelmed by their obstinate wickedness, he justly reproaches them with the fact that God was wroth with him on account of their sin. If under this pretext he had attempted to extenuate his guilt before God, or to substitute their criminality for his own, he would have done nothing else than double the evil: but, in reproving the people, he rightly and appropriately complained that the cause of his sin had arisen from them. As if he had said that they were so perverse that even he had been corrupted by them, and drawn into association with their guilt and its punishment. He here, however, adds respecting Joshua what he had before passed over in silence. His appointment as successor to Moses served to encourage the people; for it was a notable ground for hope that they should hear a provision already made, that after the death of Moses they should not be destitute of a leader, who would rule them under the auspices of God.

Why God preferred this man to all others, especially when Caleb is more highly praised elsewhere, is only known to Himself. We know that He chooses according to His own will those whom He destines to any charge, so that the dignity of men may depend upon His gratuitous favor. “To stand before” a person is equivalent to being at hand to do his bidding; and it seems that this was stated to be the condition of Joshua, in order that the punishment might be more manifest; inasmuch as, by an entire inversion, a successor is given to Moses, who had been his servant.

Numbers 20:14-22

Numbers 20

Numbers 20:14-22

14. And Moses sent messengers from Kadesh unto the king of Edom, Thus saith thy brother Israel, Thou knowest all the travel that hath befallen us;

14. Misit autem Moses nuntium e Cades ad regem Edom, Sic dicit frater tuns Israel, Tu nosti omnem laborem qui apprehendit nos.

15. How our fathers went down into Egypt, and we have dwelt in Egypt a long time; and the Egyptians vexed us and our fathers:

15. Quia descenderunt patres nostri in AEgyptum, et mansimus in AEgypto diebus multis, afflixeruntque nos AEgyptii, et patres nostros.

16. And when we cried unto the Lord, he heard our voice, and sent an angel, and hath brought us forth out of Egypt; and, behold, we are in Kadesh, a city in the uttermost of thy border.

16. Et clamavimus ad Jehovam, qui exaudivit vocem nostram, et misit angelum qui nos eduxit ex AEgypto. Et ecce, sumus in Cades, urbe in extremitate termini tui.

17. Let us pass, I pray thee, through thy country: we will not pass through the fields, or through the vineyards, neither will we drink of the water of the wells: we will go by the king’s high-way, we will not turn to the right hand nor to the left, until we have passed thy borders.

17. Transeamus, agedum, per terram tuam, non transibimus per agros aut per vineas, neque bibemus aquam putei, via regia gradiemur: neque declinabimus ad dexteram aut ad sinistram, donec transierimus terminum tuum.

18. And Edom said unto him, Thou shalt not pass by me, lest I come out against thee with the sword.

18. Cui respondit Edom, Non transibis per me, ne forte cum gladio egrediar in occursum tui.

19. And the children of Israel said unto him, We will go by the high-way; and if I and my cattle drink of thy water, then I will pay for it: I will only (without doing any thing else) go through on my feet.

19. Et dixerunt ei filii Israel, Per viam ascendemus: quod si aquas tuas biberimus ego et animalia mea, dabo pretium illarum. Tantummodo sine negotio transeam pedibus meis.

20. And he said, Thou shalt not go through. And Edom came out against him with much people, and with a strong hand.

20. Verum dixit, Non transibis. Et egressus est in occursum ejus cum populo multo, et manu forti.

21. Thus Edom refused to give Israel passage through his border: wherefore Israel turned away from him.

21. Renuit igitur Edom permittere Israeli, ut transiret per terminum suum: tunc Israel declinavit ab eo.

22. And the children of Israel, even the whole congregation, journeyed from Kadesh, and came unto mount Hor.

22. Et profecti sunt e Cades, veneruntque filii Israel, tota congregatio ad montem Hor.

14. And Moses sent messengers from Kadesh. His first narrative does not explain the cause of the embassy, but from the account in Deuteronomy it is plain float peace was sought for from the Edomites as brethren by the command of God. God, therefore, prescribes the conditions of peace and war; lest the Israelites should rashly attack ally, who were not to be reckoned enemies, although they might act towards them with little humanity. Undoubtedly this would seem hard to His people that they were to leave a country, which was close to them, untouched, and to seek a more distant place of abode. But God restrains their impatience for a twofold reason; first, because it was unjust and by no means humane to assail their kindred; and both these nations were descended from Isaac, and their original ancestors were twin brothers. Circumcision, too, was common to them both, a mark of their being’ of the same origin, and a bond of fraternal connection. But the other reason ought to have had more weight in restraining them, because it was unlawful to cast the children of Esau out of the possession, which they had obtained by a similar right as that whereby the land of Canaan had been promised to the posterity of Jacob. If, therefore, they desired to enjoy their own inheritance, the decree was not to be violated which God had pronounced by the mouth of Isaac, (Genesis 27:39;) especially since Esau the founder of the race (of the Edomites) had fixed his home in Mount Seir by the secret inspiration of God, and to that place had his posterity beck confined. God, therefore, now admonishes them that it would have been an act of sacrilegious audacity, if the Israelites should attempt to overthrow the prophecy of Isaac, by which Esau had been declared the possessor of a rich and fertile soil.

Note 113. “Sauf conduit, et amitie;” safe conduct and friendship. — Fr.

Deuteronomy 2:2-8

A Repetition of the same History

Deuteronomy 2

Deuteronomy 2:2-8

2. And the Lord spoke unto me, saying,

2. Postea loquutus est ad me Jehova, dicendo:

3. Ye have compassed this mountain long enough: turn you northward.

3. Sufficit vobis circuisse montem istum: convertite vos ad aquilonem.

4. And command thou the people, saying, Ye are to pass through the coast of your brethren the children of Esau, which dwell in Self, and they shall be afraid of you: take ye good heed unto yourselves therefore.

4. Populo autem praecipe dicendo, Vos nunc transituri estis per terminum fratrum vestrorum filiorum Esau qui habitabant in Seir: timebunt autem a vobis, cavete diligenter:

5. Meddle not with them; for I will not give you of their laud, no, not so much as a foot-breadth; because I have given mount Seir unto Esau for a possession.

5. Ne irritetis eos, non enim daturus sum vobis de terra eorum usque ad calcationem plantae pedis: quia in haereditatem ipsi Esau dedi montem Seir.

6. Ye shall buy meat of them for money, that ye may eat; and ye shall also buy water of them for money, that ye may drink.

6. Cibum emetis ab eis argento, et comedetis: et etiam aquam emetis ab eis argento, et bibetis.

7. For the Lord thy God hath blessed thee in all the works of thy hand: he knoweth thy walking through this great wilderness: these forty years the Lord thy God hath been with thee; thou hast lacked nothing.

7. Siquidem Jehova Deus tuus benedixit tibi in onmi opere manus tuae, et novit quod ambules per desertum magnum istud: jam quadraginta annis Jehova Deus tuus fuit tecum, neque indiguisti aliquo.

8. And when we passed by from our brethren the children of Esau, which dwelt in Seir, through the way of the plain from Elath, and from Ezion-gaber, we turned and passed by the way of the wilderness of Moab.

8. Et transivimus a fratribus nostris filiis Esau, qui habitabant in Seir, per viam solitudinis ab Elath et ab Esion-gaber: conversi autem transivimus ad viam deserti Moab.

4. And they shall be afraid of you. This temptation was the more provoking, when they heard not only that the embassy would be vain, but that although Edom should receive them with injustice and hostility, they were still to abstain from violence and arms. For there might be some reason in this, that when they presented their request in a friendly manner, they would have a legitimate cause of war, if Edom should reject their demands. But this further condition might appear altogether intolerable that they were to do nothing against those who refused to let them pass quietly through their land. Hence, however, it more fully appears how the Israelites were gradually, and by various kinds of chastisement, subdued to obedience, whereas they would otherwise have fiercely and petulantly exclaimed that they had been dealt with unkindly by God; since thus their condition would be worse than the universal law of nations allowed. In this matter, then, their wanderings, for eight and thirty years, had much efficacy in bringing them back to the right way.

Numbers 20:14. Thou knowest all the travel that hath befallen us. This preface was well calculated to conciliate favor, when the sons of Jacob, descended from the same blood, familiarly approached the Edomites: for their connection ought to have rendered them hospitable. But there are two principal points whereby Moses endeavored to influence the mind of the king of Edom, so that he should grant them a passage through his dominions. The first is derived from the ordinary feelings of humanity; for nature dictates that aid should be extended to the wretched, who are unjustly oppressed. In this view, he says, that the afflictions which they had endured were notorious; viz., that as sojourners in Egypt they had been tyrannically harassed and oppressed. In saying that “the Egyptians vexed us and our fathers,” although they were not, at that time, endowed with capacity for estimating the injuries inflicted upon them yet it is not without reason that they complain that these injuries had been inflicted on themselves, which affected their whole body and name, especially since the final act of cruelty directly concerned them, when Pharaoh commanded all the male infants to be destroyed. The second argument is more effective: since nothing can be less in accordance with propriety than to deny our assistance to those whoso welfare God recommends to us by His own example. In order, then, that they may obtain help from their brethren, they make mention of the grace of God, which at that time might have been everywhere celebrated. When, therefore, this message is given to their ambassadors, We cried unto the Lord, who hath heard us, their design was to exhort the Edomites to be imitators of God, who had been merciful in delivering His people. If any should object that the cry of the people had not been praiseworthy, as not having arisen from a true and sincere faith, nor from a serious feeling of the heart, the reply is easy. that the Israelites were not here boasting of any merit of their own, as if they had prayed duly and perfectly, but that they were simply professing their innocence, since they could not have had recourse to God, unless they had been unjustly oppressed. The fact, then, that God had heard them, had the effect of commending their cause. They prove, however, from the result, that God was their deliverer: because their exodus had been incredible; although this point is but lightly touched upon.

Note 114. “Ils prennent sur eux les injures qui avoyent este faites devant qu’ils les peussents sentir, n’estans point encore nez, ou estans petits enfans;” they take upon themselves the injuries which had been done before they could feel them, not being yet born, or being but little children. — Fr.

Their notion is a poor one, who understand Moses by “the angel:” since by this name they unquestionably magnify the miracles which God had wrought. Now, although the angels encamp around the servants of God — and it is certain that many angels had been the ministers of the people’s safety — still they especially designate, as the angel, Him who had been often before called Jehovah, and in whom the, majesty of God perfectly shone forth. Paul, however, teaches that he was Christ. (1 Corinthians 10:4.)

Note 115. C. found in S’.M. that Rabbi Salomon interpreted the ambiguous word מלאך, messenger, here, instead of angel; and said that the messenger was Moses. — W.

19. And the children of Israel said unto him. It is doubtful whether or not the ambassadors were sent a second time, in order to remove all unjust suspicions, and to appease the ferocity (of the Edomites.) It is probable, however, that we have the relation of what was done in one and the same expedition. The sum is, that the Israelites tried every means, in order that a free and unmolested passage might be accorded them by the Edomites: whence their repulse might appear the more harsh and intolerable. But God, by this test, would prove the obedience of His people. As regards the Edomites, although by rashly taking up arms they would have drawn upon themselves just destruction, still God spared them for a time; not by freely pardoning them, but by deferring their punishment, as He is wont to do, until its due season.

Deuteronomy 2:7 For the Lord thy God hath blessed thee. This reason is added, lest the people should be grieved at spending their money, of which they had not much, in buying meat and drink. There are, however, two clauses; first, that they were so enriched by God’s bounty, that they were fully supplied with the means of buying food; and, secondly, that they must not doubt but that He would relieve their necessity, if it were required, since He had thus far provided for them, and had not suffered them to want anything. He, therefore, encourages them to hope, in consideration of their past experience; because God would take care of them, as tie had before been accustomed to do.

The question, however, arises, how God could say, that He had blessed the work of their hands, when they had had no commerce with other nations, so as to make the smallest gains whatever. But I thus understand it, viz., that although they were gratuitously sustained in the wilderness, and had not expended a single penny in buying even shoelatchets, still their cattle had increased, and, besides, they had made some profits by their daily labor; not by receiving, indeed, daily wages, but by providing for themselves furniture and other necessaries.