Read-Post Through the Bible

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Num 33:50-56 -
These instructions, with which the eyes of the Israelites were directed to the end of all their wandering, viz., the possession of the promised land, are arranged in two sections by longer introductory formulas (Num_33:50 and Num_35:1). The former contains the divine commands (a) with regard to the extermination of the Canaanites and their idolatry, and the division of the land among the tribes of Israel (Num_33:50-56); (b) concerning the boundaries of Canaan (Num_34:1-15); (c) concerning the men who were to divide the land (Num_34:16-29). The second contains commands (a) respecting the towns to be given up to the Levites (Num_35:1-8); (b) as to the setting apart of cities of refuge for unintentional manslayers, and the course to be adopted in relation to such manslayers (Num 35:9-34); and (c) a law concerning the marrying of heiresses within their own tribes

(Num_36:1-13). - The careful dovetailing of all these legal regulations by separate introductory formulas, is a distinct proof that the section Num_33:50-56 is not to be regarded, as Baumgarten, Knobel, and others suppose, in accordance with the traditional division of the chapters, as an appendix or admonitory conclusion to the list of stations, but as the general legal foundation for the more minute instructions in Num 34-36.

Num_33:50-56
Command to Exterminate the Canaanites, and Divide their Land among the Families of Israel.

Num_33:51-53
When the Israelites passed through the Jordan into the land of Canaan, they were to exterminate all the inhabitants of the land, and to destroy all the memorials of their idolatry; to take possession of the land and well therein, for Jehovah had given it to them for a possession. הורישׁ, to take possession of (Num_33:53, etc.), then to drive out of their possession, to exterminate (Num_33:52; cf. Num_14:12, etc.). On Num_33:52, see Exo_34:13. משׂכּית, an idol of stone (cf. Lev_26:1). מסּכת צלמי, idols cast from brass. Massecah, see at Exo_32:4. Bamoth, altars of the Canaanites upon high places (see Lev_26:30).

Num_33:54-56
The command to divide the land by lot among the families is partly a verbal repetition of Num_26:53-56. וגו לו יצא אל־אשׁר: literally, “into that, whither the lot comes out to him, shall be to him” (i.e., to each family); in other words, it is to receive that portion of land to which the lot that comes out of the urn shall point it. “According to the tribes of your fathers:” see at Num_26:55. - The command closes in Num_33:55, Num_33:56, with the threat, that if they did not exterminate the Canaanites, not only would such as were left become “thorns in their eyes and stings in their sides,” i.e., inflict the most painful injuries upon them, and make war upon them in the land; but Jehovah would also do the very same things to the Israelites that He had intended to do to the Canaanites, i.e., drive them out of the land and destroy them. This threat is repeated by Joshua in his last address to the assembled congregation (Jos_23:13).  — K+D

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(Num 34)  "And the LORD spake unto Moses, saying, {2} Command the children of Israel, and say unto them, When ye come into the land of Canaan; (this is the land that shall fall unto you for an inheritance, even the land of Canaan with the coasts thereof:) {3} Then your south quarter shall be from the wilderness of Zin along by the coast of Edom, and your south border shall be the outmost coast of the salt sea eastward: {4} And your border shall turn from the south to the ascent of Akrabbim, and pass on to Zin: and the going forth thereof shall be from the south to Kadeshbarnea, and shall go on to Hazaraddar, and pass on to Azmon: {5} And the border shall fetch a compass from Azmon unto the river of Egypt, and the goings out of it shall be at the sea. {6} And as for the western border, ye shall even have the great sea for a border: this shall be your west border. {7} And this shall be your north border: from the great sea ye shall point out for you mount Hor: {8} From mount Hor ye shall point out your border unto the entrance of Hamath; and the goings forth of the border shall be to Zedad: {9} And the border shall go on to Ziphron, and the goings out of it shall be at Hazarenan: this shall be your north border. {10} And ye shall point out your east border from Hazarenan to Shepham: {11} And the coast shall go down from Shepham to Riblah, on the east side of Ain; and the border shall descend, and shall reach unto the side of the sea of Chinnereth eastward: {12} And the border shall go down to Jordan, and the goings out of it shall be at the salt sea: this shall be your land with the coasts thereof round about. {13} And Moses commanded the children of Israel, saying, This is the land which ye shall inherit by lot, which the LORD commanded to give unto the nine tribes, and to the half tribe: {14} For the tribe of the children of Reuben according to the house of their fathers, and the tribe of the children of Gad according to the house of their fathers, have received their inheritance; and half the tribe of Manasseh have received their inheritance: {15} The two tribes and the half tribe have received their inheritance on this side Jordan near Jericho eastward, toward the sunrising. {16} And the LORD spake unto Moses, saying, {17} These are the names of the men which shall divide the land unto you: Eleazar the priest, and Joshua the son of Nun. {18} And ye shall take one prince of every tribe, to divide the land by inheritance. {19} And the names of the men are these: Of the tribe of Judah, Caleb the son of Jephunneh. {20} And of the tribe of the children of Simeon, Shemuel the son of Ammihud. {21} Of the tribe of Benjamin, Elidad the son of Chislon. {22} And the prince of the tribe of the children of Dan, Bukki the son of Jogli. {23} The prince of the children of Joseph, for the tribe of the children of Manasseh, Hanniel the son of Ephod. {24} And the prince of the tribe of the children of Ephraim, Kemuel the son of Shiphtan. {25} And the prince of the tribe of the children of Zebulun, Elizaphan the son of Parnach. {26} And the prince of the tribe of the children of Issachar, Paltiel the son of Azzan. {27} And the prince of the tribe of the children of Asher, Ahihud the son of Shelomi. {28} And the prince of the tribe of the children of Naphtali, Pedahel the son of Ammihud. {29} These are they whom the LORD commanded to divide the inheritance unto the children of Israel in the land of Canaan."

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Numbers 34 -
In this chapter God directs Moses, and he is to direct Israel,  I. Concerning the bounds and borders of the land of Canaan (Num_34:1-15).  II. Concerning the division and distribution of it to the tribes of Israel (Num_34:16, etc.). — Henry 

Numbers 34 -
The land of Canaan is described, Num_34:1, Num_34:2. The south quarter, Num_34:3-5. The western border, Num_34:6. The north border, Num_34:7-9. The east border, Num_34:10-12. This land to be divided by lot among the nine tribes and half, Num_34:13; two tribes and half, Reuben and Gad, and the half of Manasseh, having already got their inheritance on the east side of Jordan, Num_34:14, Num_34:15. Eleazar the priest, and Joshua, to assist in dividing the land, Num_34:16, Num_34:17; and with them a chief out of every tribe, Num_34:18. The names of the twelve chiefs, Num_34:19-29. -Clarke
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Num 34:1-15 -
Canaan was of small extent; as it is here bounded, it is but about 160 miles in length, and about 50 in breadth; yet this was the country promised to the father of the faithful, and the possession of the seed of Israel. This was that little spot of ground, in which alone, for many ages, God was known. This was the vineyard of the Lord, the garden enclosed; but as it is with gardens and vineyards, the narrowness of the space was made up by the fruitfulness of the soil. Though the earth is the Lord's, and the fulness thereof, yet few know him, and serve him; but those few are happy, because fruitful to God. Also, see how little a share of the world God gives to his own people. Those who have their portion in heaven, have reason to be content with a small pittance of this earth. Yet a little that a righteous man has, having it from the love of God, and with his blessing, is far better and more comfortable than the riches of many wicked. — MHCC

Num 34:1-15 -
We have here a particular draught of the line by which the land of Canaan was meted, and bounded, on all sides. God directs Moses to settle it here, not as a geographer in his map, merely to please the curious, but as a prince in his grant, that it may be certainly known what passes, and is conveyed, by the grant. There was a much larger possession promised them, which in due time they would have possessed if they had been obedient, reaching even to the river Euphrates, Deu_11:24. And even so far the dominion of Israel did extend in David's time and Solomon's, 2Ch_9:26. But this which is here described is Canaan only, which was the lot of the nine tribes and a half, for the other two and a half were already settled, Num_34:14, Num_34:15. Now concerning the limits of Canaan observe,

I. That it was limited within certain bounds: for God appoints the bounds of our habitation, Act_17:26. The borders are set them,

1. That they might know whom they were to dispossess, and how far the commission which was given them extended (Num_33:53), that they should drive out the inhabitants. Those that lay within these borders, and those only, they must destroy; hitherto their bloody sword must go, and no further.

2. That they might know what to expect the possession of themselves. God would not have his people to enlarge their desire of worldly possessions, but to know when they have enough, and to rest satisfied with it. The Israelites themselves must not be placed alone in the midst of the earth, but must leave room for their neighbours to live by them. God sets bounds to our lot; let us then set bounds to our desires, and bring our mind to our condition.
II. That it lay comparatively in a very little compass: as it is here bounded, it is reckoned to be but about 160 miles in length and about fifty in breadth; perhaps it did not contain more than half as much ground as England, and yet this is the country which was promised to the father of the faithful and was the possession of the seed of Israel. This was that little spot of ground in which only, for many ages, God was known, and his name was great, Psa_76:1. This was the vineyard of the Lord, the garden enclosed; but, as it is with gardens and vineyards, the narrowness of the extent was abundantly compensated by the extraordinary fruitfulness of the soil, otherwise it could not have subsisted so numerous a nation as did inhabit it. See here then,

1. How small a part of the world God has for himself. Though the earth is his, and the fullness thereof, yet few have the knowledge of him and serve him; but those few are happy, very happy, because fruitful to God.

2. How small a share of the world God often gives to his own people. Those that have their portion in heaven have reason to be content with a small pittance of this earth; but, as here, what is wanting in quantity is made up in quality; a little that a righteous man has, having it from the love of God and with his blessing, is far better and more comfortable than the riches of many wicked, Psa_37:16.

III. It is observable what the bounds and limits of it were.

1. Canaan was itself a pleasant land (so it is called Dan_8:9), and yet it bordered upon wilderness and seas, and was surrounded with divers melancholy prospects. Thus the vineyard of the church is compassed on all hands with the desert of this world, which serves as a foil to it, to make it appear the more beautiful for situation.

2. Many of its borders were its defences and natural fortifications, to render the access of enemies the more difficult, and to intimate to Israel that the God of nature was their protector, and with his favour would compass them as with a shield.

3. The border reached to the river of Egypt (Num_34:5), that the sight of that country which they could look into out of their own might remind them of their bondage there, and their wonderful deliverance thence.

4. Their border is here made to begin at the Salt Sea (Num_34:3), and there it ends, Num_34:12. This was the remaining lasting monument of the destruction of Sodom and Gomorrah. That pleasant fruitful vale in which these cities stood became a lake, which was never stirred by any wind, bore no vessels, was replenished with no fish, no living creature of any sort being found in it, therefore called the Dead Sea. This was part of their border, that it might be a constant warning to them to take heed of those sins which had been the ruin of Sodom; yet the iniquity of Sodom was afterwards found in Israel (Eze_16:49), for which Canaan was made, though not a salt sea as Sodom, yet a barren soil, and continues so to this day.

5. Their western border was the Great Sea (Num_34:6), which is now called the Mediterranean. Some consider this sea itself to have been a part of their possession, and that by virtue of this grant, they had the dominion of it, and, if they had not forfeited it by sin, might have rode masters of it. — Henry 

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Num 34:16-29 -
God here appoints commissioners for the dividing of the land to them. The conquest of it is taken for granted, though as yet there was never a stroke struck towards it. Here is no nomination of the generals and commanders-in-chief that should carry on the war; for they were to get the land in possession, not by their own sword or bow, but by the power and favour of God; and so confident must they be of victory and success while God fought for them that the persons must now be named who should be entrusted with the dividing of the land, that is, who should preside in casting the lots, and determine controversies that might arise, and see that all was done fairly.

1. The principal commissioners, who were of the quorum, were Eleazar and Joshua (Num_34:17), typifying Christ, who, as priest and king, divides the heavenly Canaan to the spiritual Israel; yet, as they were to go by the lot, so Christ acknowledges the disposal must be by the will of the Father, Mat_20:23. Compare, Eph_1:11.

2. Besides these, that there might be no suspicion of partiality, a prince of each tribe was appointed to inspect this matter, and to see that the tribe he served for was in no respect injured. Public affairs should be so managed as not only to give their right to all, but, if possible, to give satisfaction to all that they have justice done them., It is a happiness to a land to have the princes of their people meet together, some out of every tribe, to concert the affairs that are of common concern, a constitution which is the abundant honour, ease, and safety, of the nation that is blessed with it.

3. Some observe that the order of the tribes here very much differs from that in which they hitherto, upon all occasions, been named, and agrees with the neighbourhood of their lots in the division of the land. Judah, Simeon, and Benjamin, the first three here named, lay close together; the inheritance of Dan lay next them on one side, that of Ephraim and Manasseh on another side; Zebulun and Issachar lay abreast more northerly, and, lastly, Asher and Naphtali most northward of all, as is easy to observe in looking over a map of Canaan; this (says bishop Patrick) is an evidence that Moses was guided by a divine Spirit in his writings. Known unto God are all his works beforehand, and what is new and surprising to us he perfectly foresaw, without any confusion or uncertainty. — Henry 


Num 34:19-28 - And the names of the men are these,.... Which were not left to the tribes to choose, but were nominated by the Lord himself, who best knew their capacities and qualifications for this service:

of the tribe of Judah, Caleb the son of Jephunneh: who was one of the two spies that brought a good report of the land, and Joshua is the other; and these were the only two of the spies living, and who are the first that were appointed to this service, of overseeing the division of the land; the rest were all of the new generation, that were sprung up, whose fathers fell in the wilderness, and we know no more of them than their names; and therefore from hence, to the end of Num_34:28, no further remarks are necessary, only that the tribes and the princes are reckoned in a different order than they were at any time before, either at the first numbering of them, Num_1:1 or at the offerings for the dedication of the altar, Num_7:1 or at the taking the sum of them, Num_26:1 even according to the order of their situation in the land of Canaan by their lots, and which Moses did not live to see; and which therefore shows the prescience and predisposing providence of God, and that Moses, as Bishop Patrick observes, was guided by a divine Spirit in all his writings. — Gill

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(Num 35)  "And the LORD spake unto Moses in the plains of Moab by Jordan near Jericho, saying, {2} Command the children of Israel, that they give unto the Levites of the inheritance of their possession cities to dwell in; and ye shall give also unto the Levites suburbs for the cities round about them. {3} And the cities shall they have to dwell in; and the suburbs of them shall be for their cattle, and for their goods, and for all their beasts. {4} And the suburbs of the cities, which ye shall give unto the Levites, shall reach from the wall of the city and outward a thousand cubits round about. {5} And ye shall measure from without the city on the east side two thousand cubits, and on the south side two thousand cubits, and on the west side two thousand cubits, and on the north side two thousand cubits; and the city shall be in the midst: this shall be to them the suburbs of the cities. {6} And among the cities which ye shall give unto the Levites there shall be six cities for refuge, which ye shall appoint for the manslayer, that he may flee thither: and to them ye shall add forty and two cities. {7} So all the cities which ye shall give to the Levites shall be forty and eight cities: them shall ye give with their suburbs. {8} And the cities which ye shall give shall be of the possession of the children of Israel: from them that have many ye shall give many; but from them that have few ye shall give few: every one shall give of his cities unto the Levites according to his inheritance which he inheriteth.

{9} And the LORD spake unto Moses, saying, {10} Speak unto the children of Israel, and say unto them, When ye be come over Jordan into the land of Canaan; {11} Then ye shall appoint you cities to be cities of refuge for you; that the slayer may flee thither, which killeth any person at unawares. {12} And they shall be unto you cities for refuge from the avenger; that the manslayer die not, until he stand before the congregation in judgment. {13} And of these cities which ye shall give six cities shall ye have for refuge. {14} Ye shall give three cities on this side Jordan, and three cities shall ye give in the land of Canaan, which shall be cities of refuge. {15} These six cities shall be a refuge, both for the children of Israel, and for the stranger, and for the sojourner among them: that every one that killeth any person unawares may flee thither. {16} And if he smite him with an instrument of iron, so that he die, he is a murderer: the murderer shall surely be put to death. {17} And if he smite him with throwing a stone, wherewith he may die, and he die, he is a murderer: the murderer shall surely be put to death. {18} Or if he smite him with an hand weapon of wood, wherewith he may die, and he die, he is a murderer: the murderer shall surely be put to death. {19} The revenger of blood himself shall slay the murderer: when he meeteth him, he shall slay him. {20} But if he thrust him of hatred, or hurl at him by laying of wait, that he die; {21} Or in enmity smite him with his hand, that he die: he that smote him shall surely be put to death; for he is a murderer: the revenger of blood shall slay the murderer, when he meeteth him. {22} But if he thrust him suddenly without enmity, or have cast upon him any thing without laying of wait, {23} Or with any stone, wherewith a man may die, seeing him not, and cast it upon him, that he die, and was not his enemy, neither sought his harm: {24} Then the congregation shall judge between the slayer and the revenger of blood according to these judgments: {25} And the congregation shall deliver the slayer out of the hand of the revenger of blood, and the congregation shall restore him to the city of his refuge, whither he was fled: and he shall abide in it unto the death of the high priest, which was anointed with the holy oil. {26} But if the slayer shall at any time come without the border of the city of his refuge, whither he was fled; {27} And the revenger of blood find him without the borders of the city of his refuge, and the revenger of blood kill the slayer; he shall not be guilty of blood: {28} Because he should have remained in the city of his refuge until the death of the high priest: but after the death of the high priest the slayer shall return into the land of his possession. {29} So these things shall be for a statute of judgment unto you throughout your generations in all your dwellings. {30} Whoso killeth any person, the murderer shall be put to death by the mouth of witnesses: but one witness shall not testify against any person to cause him to die. {31} Moreover ye shall take no satisfaction for the life of a murderer, which is guilty of death: but he shall be surely put to death. {32} And ye shall take no satisfaction for him that is fled to the city of his refuge, that he should come again to dwell in the land, until the death of the priest. {33} So ye shall not pollute the land wherein ye are: for blood it defileth the land: and the land cannot be cleansed of the blood that is shed therein, but by the blood of him that shed it. {34} Defile not therefore the land which ye shall inhabit, wherein I dwell: for I the LORD dwell among the children of Israel."

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Numbers 35 - INTRODUCTION TO NUMBERS 35

Though the tribe of Levi had no part in the division of the land, yet cities out of the several tribes are here ordered to be given them to dwell in, to the number of forty eight, Num_35:1, six of which were to be cities of refuge, Num_35:9, but not for wilful murderers, in whatsoever way they might kill a man, Num_35:16, but for such who had killed a man unawares, Num_35:22, and several rules are given relating to such persons, Num_35:25, but no satisfaction was to be taken in case of murder, nor to excuse a person's return to his own house before the death of the high priest, who had fled to a city of refuge, that so the land might not be defiled, Num_35:30. — Gill

Numbers 35 -
The Israelites are commanded to give the Levites, out of their inheritances, cities and their suburbs for themselves and for their cattle, goods, etc., Num_35:1-3. The suburbs to be 3,000 cubits round about from the wall of the city, Num_35:4, Num_35:5. The cities to be forty-two, to which six cities of refuge should be added, in all forty-eight cities, Num_35:6, Num_35:7. Each tribe shall give of these cities in proportion to its possessions, Num_35:8. These cities to be appointed for the person who might slay his neighbor unawares, Num_35:9-12. Of these six cities there shall be three on each side Jordan, Num_35:13, Num_35:14. The cities to be places of refuge for all who kill a person unawares, whether they be Israelites, strangers, or sojourners, Num_35:15. Cases of murder to which the benefit of the cities of refuge shall not extend, Num_35:16-21. Cases of manslaughter to which the benefits of the cities of refuge shall extend, Num_35:22, Num_35:23. How the congregation shall act between the manslayer and the avenger of blood, Num_35:24, Num_35:25. The manslayer shall abide in the city of refuge till the death of the high priest; he shall then return to the land of his possession, Num_35:26-28. Two witnesses must attest a murder before a murderer can be put to death, Num_35:29, Num_35:30. Every murderer to be put to death, Num_35:31. The manslayer is not to be permitted to come to the land of his inheritance till the death of the high priest, Num_35:32. The land must not be polluted with blood, for the Lord dwells in it, Num_35:33, Num_35:34. — Clarke

Num 35:1-8 -
The laws about the tithes and offerings had provided very plentifully for the maintenance of the Levites, but it was not to be thought, nor indeed was it for the public good, that when they came to Canaan they should all live about the tabernacle, as they had done in the wilderness, and therefore care must be taken to provide habitations for them, in which they might live comfortably and usefully. It is this which is here taken care of.

I. Cities were allotted them, with their suburbs, Num_35:2. They were not to have any ground for tillage; they needed not to sow, nor reap, nor gather into barns, for their heavenly Father fed them with the tithe of the increase of other people's labours, that they might the more closely attend to the study of the law, and might have more leisure to teach the people; for they were not fed thus easily that they might live in idleness, but that they might give themselves wholly to the business of their profession, and not be entangled in the affairs of this life.

1. Cities were allotted them, that they might live near together, and converse with one another about the law, to their mutual edification; and that in doubtful cases they might consult one another, and in all cases strengthen one another's hands.

2. These cities had suburbs annexed to them for their cattle (Num_35:3), a thousand cubits from the wall was allowed them for out-houses to keep their cattle in, and then two thousand more for fields to graze their cattle in, Num_35:4, Num_35:5. Thus was care taken that they should not only live, but live plentifully, and have all desirable conveniences about them, that they might not be looked upon with contempt by their neighbours.

II. These cities were to be assigned them out of the possessions of each tribe, Num_35:8.

1. That each tribe might thus make a grateful acknowledgment to God out of their real as well as out of their personal estates (for what was given to the Levites was accepted as given to the Lord) and thus their possessions were sanctified to them.

2. That each tribe might have the benefit of the Levites' dwelling among them, to teach them the good knowledge of the Lord; thus that light was diffused through all parts of the country, and none were left to sit in darkness, Deu_33:10, They shall teach Jacob thy judgments. Jacob's curse on Levi's anger was, I will scatter them in Israel, Gen_49:7. But that curse was turned into a blessing, and the Levites, by being thus scattered, were put into a capacity of doing so much the more good. It is a great mercy to a country to be replenished in all parts with faithful ministers.

III. The number allotted them was forty-eight in all, four out of each of the twelve tribes, one with another. Out of the united tribes of Simeon and Judah nine, out of Naphtali three, and four apiece out of the rest, as appears, Jos. 21. Thus were they blessed with a good ministry, and that ministry with a comfortable maintenance, not only in tithes, but in glebe-lands. And, though the gospel is not so particular as the law was in this matter, yet it expressly provides that he that is taught in the word should communicate unto him that teaches in all good things, Gal_6:6. — Henry 


Num 35:9-11 -
Selection and Appointment of Cities of Refuge for Unpremeditated Manslayers. - Num_35:10, Num_35:11. When the Israelites had come into the land of Canaan, they were to choose towns conveniently situated as cities of refuge, to which the manslayer, who had slain a person (nephesh) by accident (בּשׁגגה: see at Lev_4:2), might flee. הקרה, from קרה, to hit, occurrit, as well as accidit; signifies here to give or make, i.e., to choose something suitable (Dietrich), but not “to build or complete” (Knobel), in the sense of קרה, as the only meaning which this word has is contignare, to join with beams or rafters; and this is obviously unsuitable here. Through these directions, which are repeated and still further expanded in Deu_19:1-13, God fulfilled the promise which He gave in Exo_21:13 : that He would appoint a place for the man who should unintentionally slay his neighbour, to which he might flee from the avenger of blood. = K+D

Num 35:11 - THE BLOOD AVENGER. (Num. 35:9-34)

that the slayer may flee thither, which killeth any person at unawares--The practice of Goelism, that is, of the nearest relation of an individual who was killed being bound to demand satisfaction from the author of his death, existed from a very remote antiquity (Gen_4:14; Gen_27:45). It seems to have been an established usage in the age of Moses; and although in a rude and imperfect state of society, it is a natural and intelligible principle of criminal jurisprudence, it is liable to many great abuses; the chief of the evils inseparable from it is that the kinsman, who is bound in duty and honor to execute justice, will often be precipitate--little disposed, in the heat of passion or under the impulse of revenge, to examine into the circumstances of the case, to discriminate between the premeditated purpose of the assassin and the misfortune of the unintentional homicide. Moreover, it had a tendency, not only to foster a vindictive spirit, but in case of the Goel being unsuccessful in finding his victim, to transmit animosities and feuds against his descendants from one generation to another. This is exemplified among the Arabs in the present day. Should an Arab of one tribe happen to kill one of another tribe, there is "blood" between the tribes, and the stain can only be wiped out by the death of some individual of the tribe with which the offense originated. Sometimes the penalty is commuted by the payment of a stipulated number of sheep or camels. But such an equivalent, though offered, is as often refused, and blood has to be repaid only by blood. This practice of Goelism obtained among the Hebrews to such an extent that it was not perhaps expedient to abolish it; and Moses, while sanctioning its continuance, was directed, by divine authority, to make some special regulations, which tended both to prevent the unhappy consequences of sudden and personal vengeance, and, at the same time, to afford an accused person time and means of proving his innocence. This was the humane and equitable end contemplated in the institution of cities of refuge. There were to be six of these legalized asyla, three on the east of Jordan, both because the territory there was equal in length, though not in breadth, to Canaan, and because it might be more convenient for some to take refuge across the border. They were appointed for the benefit, not of the native Israelites only, but of all resident strangers. — JFB

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Num 35:9-34 -
To show plainly the abhorrence of murder, and to provide the more effectually for the punishment of the murderer, the nearest relation of the deceased, under the title of avenger of blood, (or the redeemer of blood,) in notorious cases, might pursue, and execute vengeance. A distinction is made, not between sudden anger and malice aforethought, both which are the crime of murder; but between intentionally striking a man with any weapon likely to cause death, and an unintentional blow. In the latter case alone, the city of refuge afforded protection. Murder in all its forms, and under all disguises, pollutes a land. Alas! that so many murders, under the name of duels, prize-fights, etc. should pass unpunished. There were six cities of refuge; one or other might be reached in less than a day's journey from any part of the land. To these, man-slayers might flee for refuge, and be safe, till they had a fair trial. If acquitted from the charge, they were protected from the avenger of blood; yet they must continue within the bounds of the city till the death of the high priest. Thus we are reminded that the death of the great High Priest is the only means whereby sins are pardoned, and sinners set at liberty. These cities are plainly alluded to, both in the Old and New Testament, we cannot doubt the typical character of their appointment. Turn ye to the strong hold, ye prisoners of hope, saith the voice of mercy, Zec_9:12, alluding to the city of refuge. St. Paul describes the strong consolation of fleeing for refuge to the hope set before us, in a passage always applied to the gracious appointment of the cities of refuge, Heb_6:18. The rich mercies of salvation, through Christ, prefigured by these cities, demand our regard.

1. Did the ancient city rear its towers of safety on high? See Christ raised up on the cross; and is he not exalted at the right hand of his Father, to be a Prince and a Saviour, to give repentance and remission of sins?

2. Does not the highway of salvation, resemble the smooth and plain path to the city of refuge? Survey the path that leads to the Redeemer. Is there any stumbling-block to be found therein, except that which an evil heart of unbelief supplies for its own fall?

3. Waymarks were set up pointing to the city. And is it not the office of the ministers of the gospel to direct sinners to Him?

4. The gate of the city stood open night and day. Has not Christ declared, Him that cometh unto me I will in nowise cast out?

5. The city of refuge afforded support to every one who entered its walls. Those who have reached the refuge, may live by faith on Him whose flesh is meat indeed, and whose blood is drink indeed. 6. The city was a refuge for all. In the gospel there is no respect of persons. That soul lives not which deserves not Divine wrath; that soul lives not which may not in simple faith hope for salvation and life eternal, through the Son of God. — MHCC


Num 35:9-34 -
We have here the orders given concerning the cities of refuge, fitly annexed to what goes before, because they were all Levites' cities. In this part of the constitution there is a great deal both of good law and pure gospel.

I. Here is a great deal of good law, in the case of murder and manslaughter, a case of which the laws of all nations have taken particular cognizance. It is here enacted and provided, consonant to natural equity,

1. That wilful murder should be punished with death, and in that case no sanctuary should be allowed, no ransom taken, nor any commutation of the punishment accepted: The murderer shall surely be put to death, Num_35:16. It is supposed to be done of hatred (Num_35:20), or in enmity (Num_35:21), upon a sudden provocation (for our Saviour makes rash anger, as well as malice prepense, to be murder, Mat_5:21, Mat_5:22), whether the person be murdered with an instrument of iron (Num_35:16) or wood (Num_35:18), or with a stone thrown at him (Num_35:17, Num_35:20); nay, if he smite him with his hand in enmity, and death ensue, it is murder (Num_35:21); and it was an ancient law, consonant to the law of nature, that whoso sheds man's blood, by man shall his blood be shed, Gen_9:6. Where wrong has been done restitution must be made; and, since the murderer cannot restore the life he has wrongfully taken away, his own must be exacted from him in lieu of it, not (as some have fancied) to satisfy the manes or ghost of the person slain, but to satisfy the law and the justice of a nation; and to be a warning to all others not to do likewise.

 It is here said, and it is well worthy the consideration of all princes and states, that blood defiles not only the conscience of the murderer, who is thereby proved not to have eternal life abiding in him (1Jo_3:15), but also the land in which it is shed; so very offensive is it to God and all good men, and the worst of nuisances. And it is added that the land cannot be cleansed from the blood of the murdered, but by the blood of the murderer, Num_35:33. If murderers escape punishment from men, those that suffer them to escape will have a great deal to answer for, and God will nevertheless not suffer them to escape his righteous judgments. Upon the same principle it is provided that no satisfaction should be taken for the life of a murderer (Num_35:31): If a man would give all the substance of his house to the judges, to the country, or to the avenger of blood, to atone for his crime, it must utterly be contemned. The redemption of the life is so precious that it cannot be obtained by the multitude of riches (Psa_49:6-8), which perhaps may allude to this law. A rule of law comes in here (which is a rule of our law in cases of treason only) that no man shall be put to death upon the testimony of one witness, but it was necessary there should be two (Num_35:30); this law is settled in all capital cases, Deu_17:6; Deu_19:15. And, lastly, not only the prosecution, but the execution, of the murderer, is committed to the next of kin, who, as he was to be the redeemer of his kinsman's estate if it were mortgaged, so he was to be the avenger of his blood if he were murdered (Num_35:19): The avenger of blood himself shall slay the murderer, if he be convicted by the notorious evidence of the fact, and he needed not to have recourse by a judicial process to the court of judgment. But if it were uncertain who the murderer was, and the proof doubtful, we cannot think that his bare suspicion, or surmise, would empower him to do that which the judges themselves could not do but upon the testimony of two witnesses. Only if the fact were plain then the next heir of the person slain might himself, in a just indignation, slay the murderer wherever he met him. Some think this must be understood to be after the lawful judgment of the magistrate, and so the Chaldee says, “He shall slay him, when he shall be condemned unto him by judgment;” but it should seem, by Num_35:24, that the judges interposed only in a doubtful case, and that if the person on whom he took vengeance was indeed the murderer, and a wilful murderer, the avenger was innocent (Num_35:27), only, if it proved otherwise, it was at his peril. Our law allows an appeal to be brought against a murderer by the widow, or next heir, of the person murdered, yea, though the murderer have been acquitted upon an indictment; and, if the murderer be found guilty upon that appeal, execution shall be awarded at the suit of the appellant, who may properly be called the avenger of blood.

2. But if the homicide was not voluntary, nor done designedly, if it was without enmity, or lying in wait (Num_35:22), not seeing the person or not seeking his harm (Num_35:23), which our law calls chance-medley, or homicide per infortunium - through misfortune, in this case there were cities of refuge appointed for the manslayer to flee to. By our law this incurs a forfeiture of goods, but a pardon is granted of course upon the special matter found. Concerning the cities of refuge the law was,

(1.) That, if a man killed another, in these cities he was safe, and under the protection of the law, till he had his trial before the congregation, that is, before the judges in open court. If he neglected thus to surrender himself, it was at his peril; if the avenger of blood met him elsewhere, or overtook him loitering in his way to the city of refuge, and slew him, his blood was upon his own head, because he did not make use of the security which God had provided for him.

(2.) If, upon trial, it were found to be willful murder, the city of refuge should no longer be a protection to him; it was already determined: Thou shalt take him from my altar, that he may die, Exo_21:14.

(3.) But if it were found to be by error or accident, and that the stroke was given without any design upon the life of the person slain or any other, then the man-slayer should continue safe in the city of refuge, and the avenger of blood might not meddle with him, Num_35:25. There he was to remain in banishment from his own house and patrimony till the death of the high priest; and, if at any time he went out of that city or the suburbs of it, he put himself out of the protection of the law, and the avenger of blood, if he met him, might slay him, Num_35:26-28. Now,

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[1.] By the preservation of the life of the man-slayer God would teach us that men ought not to suffer for that which is rather their unhappiness than their crime, rather the act of Providence than their own act, for God delivered him into his hand, Exo_21:13.

[2.] By the banishment of the man-slayer from his own city, and his confinement to the city of refuge, where he was in a manner a prisoner, God would teach us to conceive a dread and horror of the guilt of blood, and to be very careful of life, and always afraid lest by oversight or negligence we occasion the death of any.

[3.] By the limiting of the time of the offender's banishment to the death of the high priest, an honour was put upon that sacred office. The high priest was to be looked upon as so great a blessing to his country that when he died their sorrow upon that occasion should swallow up all other resentments. The cities of refuge being all of them Levites' cities, and the high priest being the head of that tribe, and consequently having a peculiar dominion over these cites, those that were confined to them might properly be looked upon as his prisoners, and so his death must be their discharge; it was, as it were, at his suit that the delinquent was imprisoned, and therefore at his death it fell. Actio moritur cum persona - The suit expires with the party. Anisworth has another notion of it, That as the high priests, while they lived, by their service and sacrificing made atonement for sin, wherein they prefigured Christ's satisfaction, so, at their death, those were released that had been exiled for casual murder, which typified redemption in Israel.

[4.] By the abandoning of the prisoner to the avenger of blood, in case he at any time went out of the limits of the city of refuge, they were taught to adhere to the methods which Infinite Wisdom prescribed for their security. It was for the honour of a remedial law that it should be so strictly observed. How can we expect to be saved if we neglect the salvation, which is indeed a great salvation!

II. Here is a great deal of good gospel couched under the type and figure of the cities of refuge; and to them the apostle seems to allude when he speaks of our fleeing for refuge to the hope set before is (Heb_6:18), and being found in Christ, Phi_3:9. We never read in the history of the Old Testament of any use made of these cities of refuge, any more than of other such institutions, which yet, no doubt, were made use of upon the occasions intended; only we read of those that, in dangerous cases, took hold of the horns of the altar (1Ki_1:50; 1Ki_2:28); for the altar, wherever that stood, was, as it were the capital city of refuge. But the law concerning these cities was designed both to raise and to encourage the expectations of those who looked for redemption in Israel, which should be to those who were convinced of sin, and in terror by reason of it, as the cities of refuge were to the man-slayer. Observe,

1. There were several cities of refuge, and they were so appointed in several parts of the country that the man-slayer, wherever he dwelt in the land of Israel, might in half a day reach one or other of them; so, though there is but one Christ appointed for our refuge, yet, wherever we are, he is a refuge at hand, a very present help, for the word is nigh us and Christ in the word.

2. The man-slayer was safe in any of these cities; so in Christ believers that flee to him, and rest in him, are protected from the wrath of God and the curse of the law. There is no condemnation to those that are in Christ Jesus, Rom_8:1. Who shall condemn those that are thus sheltered?

3. They were all Levites' cities; it was a kindness to the poor prisoner that though he might not go up to the place where the ark was, yet he was in the midst of Levites, who would teach him the good knowledge of the Lord, and instruct him how to improve the providence he was now under. It might also be expected that the Levites would comfort and encourage him, and bid him welcome; so it is the work of gospel ministers to bid poor sinners welcome to Christ, and to assist and counsel those that through grace are in him.

4. Even strangers and sojourners, though they were not native Israelites, might take the benefit of these cities of refuge, Num_35:15. So in Christ Jesus no difference in made between Greek and Jew; even the sons of the stranger that by faith flee to Christ shall be safe in him. 5. Even the suburbs or borders of the city were a sufficient security to the offender, Num_35:26, Num_35:27. So there is virtue even in the hem of Christ's garment for the healing and saving of poor sinners. If we cannot reach to a full assurance, we may comfort ourselves in a good hope through grace.

6. The protection which the man-slayer found in the city of refuge was not owing to the strength of its walls, or gates, or bars, but purely to the divine appointment; so it is the word of the gospel that gives souls safety in Christ, for him hath God the Father sealed.

7. If the offender was ever caught struggling out of the borders of his city of refuge, or stealing home to his house again, he lost the benefit of his protection, and lay exposed to the avenger of blood; so those that are in Christ must abide in Christ, for it is at their peril if they forsake him and wander from him. Drawing back is to perdition. — Henry 

Num 35:22-28 - But if he thrust him suddenly without enmity, or have cast upon him any thing without laying of wait, &c.--Under the excitement of a sudden provocation, or violent passion, an injury might be inflicted issuing in death; and for a person who had thus undesignedly committed slaughter, the Levitical cities offered the benefit of full protection. Once having reached the nearest, for one or other of them was within a day's journey of all parts of the land, he was secure. But he had to "abide in it." His confinement within its walls was a wise and salutary rule, designed to show the sanctity of human blood in God's sight, as well as to protect the manslayer himself, whose presence and intercourse in society might have provoked the passions of the deceased's relatives. But the period of his release from this confinement was not until the death of the high priest. That was a season of public affliction, when private sorrows were sunk or overlooked under a sense of the national calamity, and when the death of so eminent a servant of God naturally led all to serious consideration about their own mortality. The moment, however, that the refugee broke through the restraints of his confinement and ventured beyond the precincts of the asylum, he forfeited the privilege, and, if he was discovered by his pursuer, he might be slain with impunity. ― JFB

Num 35:29-34 - these things shall be for a statute of judgment unto you throughout your generations--The law of the blood-avenger, as thus established by divine authority, was a vast improvement on the ancient practice of Goelism. By the appointment of cities of refuge, the manslayer was saved, in the meantime, from the blind and impetuous fury of vindictive relatives; but he might be tried by the local court, and, if proved guilty on sufficient evidence, condemned and punished as a murderer, without the possibility of deliverance by any pecuniary satisfaction. The enactment of Moses, which was an adaptation to the character and usages of the Hebrew people, secured the double advantage of promoting the ends both of humanity and of justice.  ― JFB

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(Num 36)  "And the chief fathers of the families of the children of Gilead, the son of Machir, the son of Manasseh, of the families of the sons of Joseph, came near, and spake before Moses, and before the princes, the chief fathers of the children of Israel: {2} And they said, The LORD commanded my lord to give the land for an inheritance by lot to the children of Israel: and my lord was commanded by the LORD to give the inheritance of Zelophehad our brother unto his daughters. {3} And if they be married to any of the sons of the other tribes of the children of Israel, then shall their inheritance be taken from the inheritance of our fathers, and shall be put to the inheritance of the tribe whereunto they are received: so shall it be taken from the lot of our inheritance. {4} And when the jubile of the children of Israel shall be, then shall their inheritance be put unto the inheritance of the tribe whereunto they are received: so shall their inheritance be taken away from the inheritance of the tribe of our fathers. {5} And Moses commanded the children of Israel according to the word of the LORD, saying, The tribe of the sons of Joseph hath said well. {6} This is the thing which the LORD doth command concerning the daughters of Zelophehad, saying, Let them marry to whom they think best; only to the family of the tribe of their father shall they marry. {7} So shall not the inheritance of the children of Israel remove from tribe to tribe: for every one of the children of Israel shall keep himself to the inheritance of the tribe of his fathers. {8} And every daughter, that possesseth an inheritance in any tribe of the children of Israel, shall be wife unto one of the family of the tribe of her father, that the children of Israel may enjoy every man the inheritance of his fathers. {9} Neither shall the inheritance remove from one tribe to another tribe; but every one of the tribes of the children of Israel shall keep himself to his own inheritance. {10} Even as the LORD commanded Moses, so did the daughters of Zelophehad: {11} For Mahlah, Tirzah, and Hoglah, and Milcah, and Noah, the daughters of Zelophehad, were married unto their father's brothers' sons: {12} And they were married into the families of the sons of Manasseh the son of Joseph, and their inheritance remained in the tribe of the family of their father. {13} These are the commandments and the judgments, which the LORD commanded by the hand of Moses unto the children of Israel in the plains of Moab by Jordan near Jericho."

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Numbers 36 - INTRODUCTION TO NUMBERS 36

This chapter gives an account of an application made by the heads of the tribe of Manasseh, concerning the inheritances of the daughters of Zelophehad, which, should they marry into other tribes, would be removed thither, and so be a loss to theirs, Num_36:1, which case was judged worthy of regard; and to remedy this inconvenience, they were ordered to marry into the family of their father's tribe, and this was to be a law to all heiresses for the future in other tribes, Num_36:5 and accordingly the daughters of Zelophehad married their father's brothers' sons, Num_36:10. — Gill

Numbers 36 -
The inconveniences which might be produced by daughters, inheritances, marrying out of their own tribe, remedied on the recommendation of certain chiefs of the tribe of Joseph, who stated the case of the daughters of Zelophehad, Num_36:1-4. The daughters of Zelophehad are commanded to marry in their own tribe, Num_36:5, Num_36:6; which is to be an ordinance in all similar circumstances, Num_36:7-9. The daughters of Zelophehad marry their father’s brother’s sons, and thus their inheritance is preserved in their own tribe, Num_36:10-12. The conclusion of the commandments given by the Lord to the Israelites in the plains of Moab, Num_36:13. — Clarke

Num 36:1-13 -
The daughters of Zelophehad had obtained an ordinance Num_28:6-11 which permitted the daughters of an Israelite dying without male issue to inherit their father’s property. The chiefs of the Machirites, of whom Zelophehad had been one, now obtain a supplemental enactment, directing that heiresses should marry within their own tribe.

Num_36:4
Be taken away - i. e. be permanently taken away. The jubilee year, by not restoring the estate to the tribe to which it originally belonged, would in effect confirm the alienation.
Num_36:11

Unto their father’s brothers’ sons - Or more generally, “unto the sons of their kinsmen.” — Barnes

Num 36:1-4 -
We have here the humble address which the heads of the tribe of Manasseh made to Moses and the princes, on occasion of the order lately made concerning the daughters of Zelophehad. The family they belonged to was part of that half of the tribe of Manasseh which we yet to have their lot within Jordan, not that half that was already settled; and yet they speak of the land of their possession, and the inheritance of their fathers, with as great assurance as if they had it already in their hands, knowing whom they had trusted. In their appeal observe,

1. They fairly recite the former order made in this case, and do not move to have that set aside, but are very willing to acquiesce in it (Num_36:2): The Lord commanded to give the inheritance of Zelophehad to his daughters; and they are very well pleased that it should be so, none of them knowing but that hereafter it might be the case of their own families, and then their daughters would have the benefit of this law.

2. They represent the inconvenience which might, possibly, follow hereupon, if the daughters of Zelophehad should see cause to marry into any other tribes, Num_36:3. And it is probable that this was not a bare surmise, or supposition, but that they knew, at this time, great court was made to them by some young gentlemen of other tribes, because they were heiresses, that they might get footing in this tribe, and so enlarge their own inheritance. This truly is often aimed at more than it should be in making marriages, not the meetness of the person, but the convenience of the estate, to lay house to house, and field to field. Wisdom indeed is good with an inheritance; but what is an inheritance good for in that relation without wisdom? But here, we may presume, the personal merit of these daughters recommended them as well as their fortunes; however, the heads of their tribe foresaw the mischief that would follow, and brought the case to Moses, that he might consult the oracle of God concerning it. The difficulty they start God could have obviated and provided against in the former order given in this case; but to teach us that we must, in our affairs, not only attend God's providence, but make use of our own prudence, God did not direct in it till the themselves that were concerned wisely foresaw the inconvenience, and piously applied to Moses for a rule in it. For though they were chief fathers in their families, and might have assumed a power to overrule these daughters of Zelophehad in disposing of themselves, especially their father being dead and the common interest of their tribe being concerned in it, yet they chose rather to refer the matter to Moses, and it issued well. We should not covet to be judges in our own case, for it is difficult to be so without being partial. It is easier in many cases to take good advice than to give it, and it is a satisfaction to be under direction. Two things they aimed at in their representation: -

 (1.) To preserve the divine appointment of inheritances. They urged the command (Num_36:2), that the land should be given by lot to the respective tribes, and urged that it would break in upon the divine appointment if such a considerable part of the lot of Manasseh should, by their marriage, be transferred to any other tribe; for the issue would be denominated from the father's tribe, not the mother's. This indeed would not lessen the lot of the particular persons of that tribe (they would have their own still), but it would lessen the lot of the tribe in general, and render it less strong and considerable; they therefore thought themselves concerned for the reputation of their tribe, and perhaps were the more jealous for it because it was already very much weakened by the sitting down of the one half of it on this side Jordan.

 (2.) To prevent contests and quarrels among posterity. If those of other tribes should come among them perhaps it might occasion some contests. They would be apt to give and receive disturbance, and their title might, in process of time, come to be questioned; and how great a matter would this fire kindle! It is the wisdom and duty of those that have estates in the world to settle them, and dispose of them, so as that no strife and contention may arise about them among posterity. — Henry 

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Num 36:5-13 -

Here is,
 I. The matter settled by express order from God between the daughters of Zelophehad and the rest of the tribe of Manasseh. The petition is assented to, and care taken to prevent the inconvenience feared: The tribe of the sons of Joseph hath said well, Num_36:5. Thus those that consult the oracles of God concerning the making of their heavenly inheritance sure shall not only be directed what to do, but their enquiries shall be graciously accepted, and they shall have not only their well done, but their well said, good and faithful servant. Now the matter is thus accommodated: these heiresses must be obliged to marry, not only within their own tribe of Manasseh, but within the particular family of the Hepherites, to which they did belong.

1. They are not determined to any particular persons; there was choice enough in the family of their father: Let them marry to whom they think best. As children must preserve the authority of their parents, and not marry against their minds, so parents must consult the affections of their children in disposing of them, and not compel them to marry such as they cannot love. Forced marriages are not likely to prove blessings.

2. Yet they are confined to their own relations, that their inheritance may not go to another family. God would have them know that the land being to be divided by lot, the disposal whereof was of the Lord, they could not mend, and therefore should not alter, his appointment. The inheritances must not remove from tribe to tribe (Num_36:7), lest there should be confusion among them, their estates entangled, and their genealogies perplexed. God would not have one tribe to be enriched by the straitening and impoverishing of another, since they were all alike the seed of Abraham his friend.

II. The law, in this particular case, was made perpetual, and to be observed whenever hereafter the like case should happen, Num_36:8. Those that were not heiresses might marry into what tribe they pleased (though we may suppose that, ordinarily, they kept within their own tribe), but those that were must either quit their claim to the inheritance or marry one of their own family, that each of the tribes might keep to its own inheritance, and one tribe might not encroach upon another, but throughout their generations there might remain immovable the ancient landmarks, set, not by their fathers, but by the God of their fathers.

III. The submission of the daughters of Zelophehad to this appointment. How could they but marry well, and to their satisfaction, when God himself directed them? They married their father's brothers' sons, Num_36:10-12. By this it appears, 1. That the marriage of cousin-germans is not in itself unlawful, nor within the degrees prohibited, for then God would not have countenanced these marriages. But,

2. That ordinarily it is not advisable; for, if there had not been a particular reason for it (which cannot hold in any case now, inheritances being not disposed of as then by the special designation of Heaven), they would not have married such near relations. The world is wide, and he that walks uprightly will endeavour to walk surely.

IV. The conclusion of this whole book, referring to the latter part of it: These are the judgments which the Lord commanded in the plains of Moab (Num_36:13), these foregoing, ever since ch. 26, most of which related to their settlement in Canaan, into which they were now entering. Whatever new condition God is by his providence bringing us into, we must beg of him to teach us the duty of it, and to enable us to do it, that we may do the work of the day in its day, of the place in its place. — Henry 

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Preliminary remarks (in navy blue).

Deuteronomy -

The book of Deuteronomy contains not so much “a recapitulation of the things commanded and done, as related in Exodus, Leviticus, and Numbers” (Theod.), as “a compendium and summary of the whole law and wisdom of the people of Israel, wherein those things which related to the priests and Levites are omitted, and only such things included as the people generally required to know” (Luther).

Consequently it is not merely a repetition and summary of the most important laws and events contained in the previous books, still less a mere “summons to the law and testimony,” or a “fresh and independent lawgiving standing side by side with the earlier one,” a “transformation of the old law to suit the altered circumstances,” or “merely a second book of the law, intended for the people that knew not the law” (Ewald, Riehm, etc.); but a hortatory description, explanation, and enforcement of the most essential contents of the covenant revelation and covenant laws, with emphatic prominence given to the spiritual principle of the law and its fulfilment, and with a further development of the ecclesiastical, judicial, political, and civil organization, which was intended as a permanent foundation for the life and well-bring of the people in the land of Canaan. There is not the slightest trace, throughout the whole book, of any intention whatever to give a new or second law.- K+D

Deuteronomy -
An Exposition, with Practical Observations, of The Fifth Book of Moses, Called Deuteronomy
This book is a repetition of very much both of the history and of the laws contained in the three foregoing books, which repetition Moses delivered to Israel (both by word of mouth, that it might affect, and by writing, that it might abide) a little before his death. There is no new history in it but that of the death of Moses in the last chapter, nor any new revelation to Moses, for aught that appears, and therefore the style here is not, as before, The Lord spoke unto Moses, saying. But the former laws are repeated and commented upon, explained and enlarged, and some particular precepts added to them, with copius reasonings for the enforcing of them: in this Moses was divinely inspired and assisted, so that this is as truly the word of the Lord by Moses as that which was spoken to him with an audible voice out of the tabernacle of the congregation, Lev_1:1. The Greek interpreters call it Deuteronomy, which signifies the second law, or a second edition of the law, not with amendments, for there needed none, but with additions, for the further direction of the people in divers cases not mentioned before. Now, 

I. It was much for the honour of the divine law that it should be thus repeated; how great were the things of that law which was thus inculcated, and how inexcusable would those be by whom they were counted as a strange thing! Hos_8:12. 

II. There might be a particular reason for the repeating of it now; the men of that generation to which the law was first given were all dead, and a new generation had sprung up, to whom God would have it repeated by Moses himself, that, if possible, it might make a lasting impression upon them. Now that they were just going to take possession of the land of Canaan, Moses must read the articles of agreement to them, that they might know upon what terms and conditions they were to hold and enjoy that land, and might understand that they were upon their good behaviour in it. 

III. It would be of great use to the people to have those parts of the law thus gathered up and put together which did more immediately concern them and their practice; for the laws which concerned the priests and Levites, and the execution of their offices, are not repeated: it was enough for them that they were once delivered. But, in compassion to the infirmities of the people, the laws of more common concern are delivered a second time. Precept must be upon precept, and line upon line, Isa_28:10. The great and needful truths of the gospel should be often pressed upon people by the ministers of Christ. To write the same things (says Paul, Phi_3:1) to me indeed is not grievous, but for you it is safe. What God has spoken once we have need to hear twice, to hear many times, and it is well if, after all, it be duly perceived and regarded. In three ways this book of Deuteronomy was magnified and made honourable: -

1. The king was to write a copy of it with his own hand, and to read therein all the days of his life, ch. 17, 18, 19. 

2. It was to be written upon great stones plastered, at their passing over Jordan, Deu_27:2, Deu_27:3. 

3. It was to be read publicly every seventh year, at the feast of tabernacles, by the priests, in the audience of all Israel, Deu_31:9, etc. The gospel is a kind of Deuteronomy, a second law, a remedial law, a spiritual law, a law of faith; by it we are under the law of Christ, and it is a law that makes the comers thereunto perfect. ... - Henry 
 
 

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Every seventh year shall be a year of release for the poor of usury; first-born, etc.; Deuteronomy 15.

Concerning the annual feasts, passover, pentecost, and tabernacles; the establishment of judges and officers; no groves to be planted near the altar of God; Deuteronomy 16.

Idolaters are to be put to death; difficult cases in equity to be referred to the superior judges; of a king and his duties; Deuteronomy 17.

All divination is prohibited. The grand promise of an Extraordinary Prophet. How false prophets are to be distinguished; Deuteronomy 18.

The laws relative to the cities of refuge, and how the intentional murderer is to be treated; Deuteronomy 19.

Laws relative to the carrying on of war; who should be sent back from the army, how they are to treat the Canaanites, and how they are to commence sieges, Deuteronomy 20.

How to make expiation for an uncertain murder; marriages with captives; rights of the first-born, etc.; Deuteronomy 21.

Things lost or strayed are to be restored to their right owners; men and women must not interchange apparel; improper mixtures to be avoided; of the tokens of virginity; adulterers and adulteresses to be put to death; Deuteronomy 22.

Eunuchs, bastards, Moabites, and Ammonites, are not to be permitted to enter into the congregation of the Lord. Harlots not to be tolerated; Deuteronomy 23.

Laws relative to divorce; privileges of the newly-married man: concerning pledges, wages, gleanings, etc.; Deuteronomy 24.

More than forty stripes shall not be given. If a man die childless, his brother shall take his wife. Of weights, measures, etc.; Deuteronomy 25. Different ceremonies to be used in offering the first-fruits; tithes. Of full self-consecration to God; Deuteronomy 26.

The words of the law to be written on stones, and to be set up on Mount Ebal. The tribes which stand on Mount Gerizim to bless the obedient, and those which should stand on Mount Ebal to curse the disobedient. Who they are that are to be cursed; Deuteronomy 27.

The blessings of those who are faithful; curses against the disobedient; Deuteronomy 28.
A recital of the covenant of God, made not only with them, but for their posterity; Deuteronomy 29.
Promises of pardon to the penitent; good and evil, life and death, are set before them; Deuteronomy 30.

Moses, being now 120 years old, delivers a copy of the law which he had written into the hands of the priests, to be laid up in the ark, and to be publicly read every seventh year; a charge is given to Joshua; Deuteronomy 31.

The prophetical and historical song of Moses: he is commanded to go up to Mount Nebo that he may see the promised land; Deuteronomy 32.

The prophetical blessing of the twelve tribes. The indescribable happiness of Israel; Deuteronomy 33.
Moses views the promised land from the top of Mount Nebo, dies, and is privately buried by the Lord. The Israelites mourn for him thirty days.

Joshua takes command of the people. The character of Moses; Deu_34:1-12.
At the close of this book I have added a number of useful Tables, such as no edition of the Bible ever could boast, viz.:

Table I. A perpetual table, showing through the course of 13 lunar cycles (which embrace every possible variation) the day of the week with which the Jewish year begins, and on which the passover is held; as also the lengths of the months Marchesvan and Cisleu.

Table II. Containing the whole variations in the reading of the Pareshioth or sections of the law for every year of the Jewish cycle of 247 years.

Table III. To find, with the help of Table IV., the day of the week upon which any Jewish new moon or festival happens.

Table IV. To determine upon what day of the week any Jewish month commences for any given year; as also the day of the week upon which the Jews celebrate their principal fasts and festivals.

Table V. Containing the order of reading the Pareshioth and Haphtaroth for 90 Jewish years, i. e., from A. M. 5572 to A. M. 5661, both inclusive, connected with the corresponding dates in the Christian Era, according to the Gregorian or new style.

Table VI. Containing the year of the Jewish lunar cycle, the golden number, the first day of the Jewish pass over, Easter Sunday, and the commencement of each Jewish year according to the Gregorian Calendar, a. d.  1812 to a. d.  1900, both inclusive. All concluded with an explanation of the preceding tables. To them succeeds A Chronology of the Pentateuch, with the Book of Joshua; or a Systematic Arrangement of Events from the creation of Adam, A. M. 1, to the birth of Peleg, A. M. 1757, and thence to the death of Joshua, A. M. 2561. This chronology includes two tables, viz.: Table I. The birth and death of all the patriarchs, from Adam, A. M. 1, to Rhea, son of Peleg, A. M. 1787. Table II. A chronology of ancient kingdoms synchronized with the sacred history, from A. M. 1757, B. C. 2247, to A. M. 2561, B. C. 1443. The whole so calculated as to prevent the necessity of having recourse to systems of chronology for historic facts in anywise connected with those mentioned in the Sacred Writings.

The great utility of these tables will, I think, be at once evident to every Biblical critic, chronologist, and antiquary; and for the immense labor employed in their construction the editor, no doubt, will have their hearty thanks. -  Adam Clarke.

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(Deu 1)  "These be the words which Moses spake unto all Israel on this side Jordan in the wilderness, in the plain over against the Red sea, between Paran, and Tophel, and Laban, and Hazeroth, and Dizahab. {2} (There are eleven days' journey from Horeb by the way of mount Seir unto Kadeshbarnea.) {3} And it came to pass in the fortieth year, in the eleventh month, on the first day of the month, that Moses spake unto the children of Israel, according unto all that the LORD had given him in commandment unto them; {4} 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, {6} The LORD our God spake unto us 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 nigh thereunto, in the plain, in the hills, and in the vale, and in the south, and by the sea side, to the land of the Canaanites, and unto Lebanon, unto the great river, the river Euphrates. {8} Behold, I have set the land before you: go in and possess the land which the LORD sware unto your fathers, 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 fathers make you a thousand times so 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} Take you wise men, and understanding, 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 for us to do. {15} So I took the chief of your tribes, wise men, and known, and made them heads over you, captains over thousands, and captains over hundreds, 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 causes between your brethren, and judge righteously between every man and his brother, and the stranger that is with him. {17} Ye shall not 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 Horeb, 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 Kadeshbarnea. {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, neither be discouraged. {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 again by what way we must go up, and 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 up, but rebelled against the commandment of the LORD your God: {27} And ye murmured in your tents, and said, Because the LORD hated us, he hath brought us forth out of the land of Egypt, to deliver us into the hand of the Amorites, to destroy us. {28} Whither shall we go up? our brethren have discouraged our heart, saying, The people is greater and taller than we; the cities are great and walled up to heaven; and moreover we have seen the sons of the Anakims there. {29} Then I said unto you, Dread not, neither be afraid of them. {30} The LORD your God which goeth before you, he shall fight for you, according to all that he did for you in Egypt before your eyes; {31} And in the wilderness, where thou hast seen how that the LORD thy God bare thee, as a man doth bear his son, in all the way that ye went, until ye came into this place. {32} Yet in this thing ye did not believe the LORD your God, {33} Who went in the way before you, to search you out a place to pitch your tents in, in fire by night, to show you by what way ye should go, and in a cloud by day. {34} And the LORD heard the voice of your words, and was wroth, and sware, saying, {35} Surely there shall not one of these men of this evil generation see that good land, which I sware to give unto your fathers, {36} Save Caleb the son of Jephunneh; he shall see it, and to him will I give the land that he hath trodden upon, and to his children, because he hath wholly followed the LORD. {37} Also the LORD was angry with me for your sakes, saying, Thou also shalt not go in thither. {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. {39} Moreover your little ones, which ye said should be a prey, and your children, which in that day had no knowledge between good and evil, they shall go in thither, and unto them will I give it, and they shall possess it. {40} But as for you, turn you, and take your journey into the wilderness by the way of the Red sea. {41} Then ye answered and said unto me, We have sinned against the LORD, we will go up and fight, according to all that the LORD our God commanded us. And when ye had girded on every man his weapons of war, ye were ready to go up into the hill. {42} And the LORD said unto me, Say unto them, Go not up, neither fight; for I am not among you; lest ye be smitten before your enemies. {43} So I spake unto you; and ye would not hear, but rebelled against the commandment of the LORD, and went presumptuously up into the hill. {44} And the Amorites, which dwelt in that mountain, came out against you, and chased you, as bees do, and destroyed you in Seir, even unto Hormah. {45} And ye returned and wept before the LORD; but the LORD would not hearken to your voice, nor give ear unto you. {46} So ye abode in Kadesh many days, according unto the days that ye abode there."

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 I. He reminds them of their march from Horeb to Kadesh-barnea (Deu_1:19), through that great and terrible wilderness. This he takes notice of, 1. To make them sensible of the great goodness of God to them, in guiding them through so great a wilderness, and protecting them from the mischiefs they were surrounded with in such a terrible wilderness. The remembrance of our dangers should make us thankful for our deliverances. 2. To aggravate the folly of those who, in their discontent, would have gone back to Egypt through the wilderness, though they had forfeited, and had no reason to expect, the divine guidance, in such a retrograde motion.

II. He shows them how fair they stood for Canaan at that time, Deu_1:20, Deu_1:21. He told them with triumph, the land is set before you, go up and possess it. He lets them see how near they were to a happy settlement when they put a bar in their own door, that their sin might appear the more exceedingly sinful. It will aggravate the eternal ruin of hypocrites that they were not far from the kingdom of God and yet came short, Mar_12:34.
III. He lays the blame of sending the spies upon them, which did not appear in Numbers, there it is said (Deu_13:1, Deu_13:2) that the Lord directed the sending of them, but here we find that the people first desired it, and God, in permitting it, gave them up to their counsels: You said, We will send men before us, Deu_1:22. Moses had given them God's word (Deu_1:20, Deu_1:21), but they could not find in their hearts to rely upon that: human policy goes further with them than divine wisdom, and they will needs light a candle to the sun. As if it were not enough that they were sure of a God before them, they must send men before them.

IV. He repeats the report which the spies brought of the goodness of the land which they were sent to survey, Deu_1:24, Deu_1:25. The blessings which God has promised are truly valuable and desirable, even the unbelievers themselves being judges: never any looked into the holy land, but they must own it a good land. Yet they represented the difficulties of conquering it as insuperable (Deu_1:28); as if it were in vain to think of attacking them either by battle, “for the people are taller than we,” or by siege, “for the cities are walled up to heaven,” an hyperbole which they made use of to serve their ill purpose, which was to dishearten the people, and perhaps they intended to reflect on the God of heaven himself, as if they were able to defy him, like the Babel-builders, the top of whose tower must reach to heaven, Gen_11:4. Those places only are walled up to heaven that are compassed with God's favour as with a shield.

V. He tells them what pains he took with them to encourage them, when their brethren had said so much to discourage them (Deu_1:29): Then I said unto you, Dread not. Moses suggested enough to have stilled the tumult, and to have kept them with their faces towards Canaan. He assured them that God was present with them, and president among them, and would certainly fight for them, Deu_1:30. And for proof of his power over their enemies he refers them to what they had seen done in Egypt, where their enemies had all possible advantages against them and yet were humbled and forced to yield, Deu_1:30. And for proof of God's goodwill to them, and the real kindness which he intended them, he refers them to what they had seen in the wilderness (Deu_1:31, Deu_1:33), through which they had been guided by the eye of divine wisdom in a pillar of cloud and fire (which guided both their motions and their rests), and had been carried in the arms of divine grace with as much care and tenderness as were ever shown to any child borne in the arms of a nursing father. And was there any room left to distrust this God? Or were they not the most ungrateful people in the world, who, after such sensible proofs of the divine goodness, hardened their hearts in the day of temptation? Moses had complained once that God had charged him to carry this people as a nursing father doth the sucking child (Num_11:12); but here he owns that it was God that so carried them, and perhaps this is alluded to (Act_13:18), where he is said to bear them, or to suffer their manners.

VI. He charges them with the sin which they were guilty of upon this occasion. Though those to whom he was now speaking were a new generation, yet he lays it upon them: You rebelled, and you murmured; for many of these were then in being, though under twenty years old, and perhaps were engaged in the riot; and the rest inherited their fathers' vices, and smarted for them. Observe what he lays to their charge. 1. Disobedience and rebellion against God's law: You would not go up, but rebelled, Deu_1:26. The rejecting of God's favours is really a rebelling against his authority. 2. Invidious reflections upon God's goodness. They basely suggested: Because the Lord hated us, he brought us out of Egypt, Deu_1:27. What could have been more absurd, more disingenuous, and more reproachful to God? 3. An unbelieving heart at the bottom of all this: You did not believe the Lord your God, Deu_1:32. All your disobedience to God's laws, and distrust of his power and goodness, flow from a disbelief of his word. A sad pass it has come to with us when the God of eternal truth cannot be believed.

VII. He repeats the sentence passed upon them for this sin, which now they had seen the execution of.

1. They were all condemned to die in the wilderness, and none of them must be suffered to enter Canaan except Caleb and Joshua, Deu_1:34-38. So long they must continue in their wanderings in the wilderness that most of them would drop off of course, and the youngest of them should be cut off. Thus they could not enter in because of unbelief. It was not the breach of any of the commands of the law that shut them out of Canaan, no, not the golden calf, but their disbelief of that promise which was typical of gospel grace, to signify that no sin will ruin us but unbelief, which is a sin against the remedy.

2. Moses himself afterwards fell under God's displeasure for a hasty word which they provoked him to speak: The Lord was angry with me for your sakes, Deu_1:37. Because all the old stock must go off, Moses himself must not stay behind. Their unbelief let death into the camp, and, having entered, even Moses falls within his commission. 3. Yet here is mercy mixed with wrath.

(1.) That, though Moses might not bring them into Canaan, Joshua should (v. 38): Encourage him; for he would be discouraged from taking up a government which he saw Moses himself fall under the weight of; but let him be assured that he shall accomplish that for which he is raised up: He shall cause Israel to inherit it. Thus what the law could not do, in that it was weak, Jesus, our Joshua, does by bringing in the better hope. (2.) That, though this generation should not enter into Canaan, the next should, Deu_1:39. As they had been chosen for their fathers' sakes, so their children might justly have been rejected for their sakes. But mercy rejoiceth against judgement.

VIII. He reminds them of their foolish and fruitless attempt to get this sentence reversed when it was too late.

1. They tried it by their reformation in this particular; whereas they had refused to go up against the Canaanites, now they would go up, aye, that they would, in all haste, and they girded on their weapons of war for that purpose, Deu_1:41. Thus, when the door is shut, and the day of grace is over, there will be found those that stand without and knock. But this, which looked like a reformation, proved but a further rebellion. God, by Moses, prohibited the attempt (Deu_1:42): yet they went presumptuously up to the hill (Deu_1:43), acting now in contempt of the threatening, as before in contempt of the promise, as if they were governed by a spirit of contradiction; and it sped accordingly (Deu_1:44): they were chased and destroyed; and, by this defeat which they suffered when they provoked God to leave them, they were taught what success they might have had if they had kept themselves in his love.

2. They tried by their prayers and tears to get the sentence reversed: They returned and wept before the Lord, Deu_1:45. While they were fretting and quarrelling, it is said (Num_14:1): They wept that night; those were tears of rebellion against God, these were tears of repentance and humiliation before God. Note, Tears of discontent must be wept over again; the sorrow of the world worketh death, and is to be repented of; it is not so with godly sorrow, that will end in joy. But their weeping was all to no purpose. The Lord would not harken to your voice, because you would not harken to his; the decree had gone forth, and, like Esau, they found no place of repentance, though they sought it carefully with tears. ― Henry