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英文原文
The first part of Moses's farewell sermon to Israel begins with this chapter, and is continued to the latter end of the fourth chapter. In the first five verses of this chapter we have the date of the sermon, the place where it was preached (De 1:1,2,5), and the time when, De 1:3,4. The narrative in this chapter reminds them, I. Of the promise God made them of the land of Canaan, De 1:6-8. II. Of the provision made of judges for them, De 1:9-18. III. Of their unbelief and murmuring upon the report of the spies, De 1:19-33. IV. Of the sentence passed upon them for it, and the ratification of that sentence, De 1:34-46, etc.
1-8
Israel's History Repeated (1451 BC)
简体中文
以色列历史的复述（主前 1451 年）
¹ 以下所记的，是摩西在约旦河东、在旷野、在亚拉巴——与红海相对、在巴兰、陀弗、拉班、哈洗录、底撒哈之间——向以色列众人所说的话。 ² （从何烈山经由西珥山路到加低斯巴尼亚，共有十一天的路程。） ³ 出埃及第四十年，十一月初一日，摩西照耶和华借着他所吩咐以色列人的话，都晓谕他们。 ⁴ 那时，他已经击杀了住希实本的亚摩利王西宏，和住亚斯他录、以得来的巴珊王噩。 ⁵ 摩西在约旦河东的摩押地，开始讲律法，说： ⁶ 耶和华我们的神在何烈山晓谕我们说：你们在这山上住的日子够了； ⁷ 要起行转到亚摩利人的山地，和靠近这山地的各处，就是亚拉巴、山地、高原、南地、沿海一带，到迦南人的地，并利巴嫩，直到伯拉大河。 ⁸ 如今我将这地摆在你们面前，你们要进去得这地为业，就是耶和华向你们列祖亚伯拉罕、以撒、雅各起誓应许赐给他们和他们后裔为业之地。
我们在此看到：I. 摩西向以色列人所讲这篇讲章的日期。他所面对的会众必然十分盛大，凡能挤在听得见的范围内的都来了，尤其是众长老和官长，就是百姓的代表；很可能他是在安息日向他们宣讲的。1\. 他们现今安营的地方，是在亚拉巴，在摩押地（申 1:1、5），他们正预备进入迦南，并与迦南人交战。然而他向他们讲的，不是军事之事，不是战争的战术与谋略，而是他们向神当尽的本分；因为只要他们敬畏神、蒙他的恩，他必为他们确保那地的征服：他们的宗教就是他们最好的政策。2\. 时间将近他们出埃及第四十年的末了。神这样长久地容忍他们的行为，他们也担当自己的罪孽（民 14:34），如今既要有更新更愉悦的景象展开，作为赐恩的凭据，摩西就向他们复述律法。这样，在他们因金牛犊的事与神起了争辩之后，神与他们和好的第一个也是最确实的凭据，就是重新立定法版。除了神将律法放在我们心里之外，再没有更美好的证据和凭据表明神的恩惠了（诗 147:19、20）。
II\. 讲论本身。总而言之，摩西向他们讲了耶和华所吩咐他的一切话（申 1:3），这不仅表示他现今所传的内容与从前所吩咐的在要旨上相同，更表示这正是神现今吩咐他重述的。他完全是凭神的指示向他们作了这次复述和劝勉；神命定他将这份属灵的遗产留给教会。他从他们离开西奈山（申 1:6）开始叙述，并在此述说：1\. 神吩咐他们起营、继续前行的命令（申 1:6、7）：你们在这山上住的日子够了。 这山乃是那燃烧的火（来 12:18），且生的是为奴之约（加 4:24）。神把他们领到那里，为要使他们谦卑，并借着律法的威吓，预备他们进入应许之地。他在那里留他们大约一年，然后告诉他们住的日子够了，必须向前行。神虽然把他的百姓带入患难与困苦之中，带入属灵的、心灵上的患难与困苦之中，他却知道他们何时在其中住得够了，也必定为他们找到一个时机——最合适的时机——叫他们从恐惧之境进入儿子名分的灵。参罗 8:15。2\. 他向他们所赐在迦南得享幸福与早定居的展望：到迦南人的地去（申 1:7）；进去得那地为业，全都是你们的。如今我将这地摆在你们面前（申 1:8）。神吩咐我们在属灵的道路上向前迈进时，也把那属天的迦南摆在我们面前，为要鼓励我们。
英文原文
Israel's History Repeated (1451 BC)
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 Kadesh-barnea.)
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.
We have here, I. The date of this sermon which Moses preached to the people of Israel. A great auditory, no question, he had, as many as could crowd within hearing, and particularly all the elders and officers, the representatives of the people; and, probably, it was on the sabbath day that he delivered this to them. 1. The place were they were now encamped was in the plain, in the land of Moab (De 1:1,5), where they were just ready to enter Canaan, and engage in a war with the Canaanites. Yet he discourses not to them concerning military affairs, the arts and stratagems of war, but concerning their duty to God; for, if they kept themselves in his fear and favour, he would secure to them the conquest of the land: their religion would be their best policy. 2. The time was near the end of the fortieth year since they came out of Egypt. So long God had borne their manners, and they had borne their own iniquity (Nu 14:34), and now that a new and more pleasant scene was to be introduced, as a token for good, Moses repeats the law to them. Thus, after God's controversy with them on account of the golden calf, the first and surest sign of God's being reconciled to them was the renewing of the tables. There is no better evidence and earnest of God's favour than his putting his law in our hearts, Ps 147:19,20.
II. The discourse itself. In general, Moses spoke unto them all that the Lord had given him in commandment (De 1:3), which intimates, not only that what he now delivered was for substance the same with what had formerly been commanded, but that it was what God now commanded him to repeat. He gave them this rehearsal and exhortation purely by divine direction; God appointed him to leave this legacy to the church. He begins his narrative with their removal from Mount Sinai (De 1:6), and relates here, 1. The orders which God gave them to decamp, and proceed in their march (De 1:6,7): You have dwelt long enough in this mount. This was the mount that burned with fire (Heb 12:18), and gendered to bondage, Ga 4:24. Thither God brought them to humble them, and by the terrors of the law to prepare them for the land of promise. There he kept them about a year, and then told them they had dwelt long enough there, they must go forward. Though God brings his people into trouble and affliction, into spiritual trouble and affliction of mind, he knows when they have dwelt long enough in it, and will certainly find a time, the fittest time, to advance them from the terrors of the spirit of adoption. See Ro 8:15. 2. The prospect which he gave them of a happy and early settlement in Canaan: Go to the land of the Canaanites (De 1:7); enter and take possession, it is all your own. Behold I have set the land before you, De 1:8. When God commands us to go forward in our Christian course he sets the heavenly Canaan before us for our encouragement.
9-18
The Charge to Magistrates (1451 BC)
简体中文
对官长的嘱咐（公元前1451年）
⁹ 那时我对你们说：我独自一人不能担当你们；
¹⁰ 耶和华你们的 神使你们多起来；看哪，你们今日像天上的星那样多。
¹¹ （惟愿耶和华你们列祖的 神使你们比如今更多千倍，照祂所应许你们的话赐福给你们！）
¹² 但你们的麻烦，和你们的重任，并你们的争讼，我独自一人怎能担当得起呢？
¹³ 你们要按着各支派选出有智慧、有见识、为众人所认识的人，我就立他们为你们的首领。
¹⁴ 你们回答我说：你所说要我们行的事为我们是好的。
¹⁵ 我便将你们各支派的首领，就是有智慧、为众人所认识的人，立为你们的首领：作千夫长、百夫长、五十夫长、十夫长，作你们支派的官长。
¹⁶ 那时，我嘱咐你们的审判官说：你们听讼，无论在弟兄之间，或人与寄居的人之间，都要按公义判断。
¹⁷ 审判的时候，不可看人的外貌；乃要听讼小民大民一样；不可惧怕人的面貌，因为审判是属乎 神的；若有难断的案件，可以呈到我这里来，我就听断。
¹⁸ 那时，我将你们所当行的事都吩咐你们了。
摩西在此提醒他们，他们的政体是幸福的——若非他们自己的过错，这政体足以使他们众人安全安逸。他们既蒙赐良好的律法，也蒙托付良善的人执行；这既是 神向他们施恩的明证，也是摩西对他们关顾的明证。看来他在此提及这事，是为要向他们举荐自己是一个真心谋求他们福祉的人，从而为他将要对他们说的话铺路——他这话中除了他们的益处之外，别无所求。在他叙述的这一部分，他向他们暗示：
I. 他为他们人数的增多大大欢喜。他承认 神对亚伯拉罕的应许已得应验（申1:10）："你们今日像天上的星那样多"；并为这应许进一步的成就而祷告（申1:11）："愿 神使你们比如今更多千倍。"这祷告以括号插入，一个慎重插入的好祷告，在任何论到属灵之事的话语中都不算离题；一个敬虔的心愿不会打断脉络，反会加强并装饰它。然而他祈愿他们被增为如今的千倍，他的心愿何等扩大！我们在 神的大能和良善上并未受限，为何要在我们的信心和盼望上自限呢？我们的信心和盼望当与应许一样广大，不必更大。摩西在此祷告的尺度，正是取自应许："愿耶和华照祂所应许你的赐福与你。"他为何不能盼望他们比现在增多千倍呢？他们如今已比约二百五十年前下埃及之时多了一万倍！请留意：当他们受法老管辖之时，他们人数的增多被人嫉妒，被抱怨为重担（出1:9）；但如今在摩西的治理之下，这事被欢喜，被祈求为福分。想到这一点，他们大可羞愧地反思自己的愚妄——他们竟曾谈论要立一个首领回埃及去。
II. 他并不贪图独揽治理的尊荣，独自一人作绝对君主统治他们（申1:9）。虽然他像任何人一样配得这尊荣，也像任何人一样适任这事，他却愿意别人也被接纳为他在事务上的助手，并因此与他同享尊荣："我自己不能独自担当这重任"（申1:12）。官长之职乃是一个重担。摩西自己虽然格外有天赋，也觉得这重担压在肩上沉重；不，最好的官长最抱怨这重担，最渴望得着帮助，也最害怕承担过多。
III. 他并不想提拔自己的亲信，或暗中倚赖他的人；因为他让百姓自己拣选他们的审判官，然后由他授以委任——不是"随他高兴随时可撤换"（durant bene placito），而是"只要他们忠心尽职就继续留任"（quam diu se bene gerrerint）。"你们要按着各支派选出有智慧、为众人所认识的人，我就立他们为你们的首领"（申1:13）。这样，使徒也曾吩咐众人拣选管理贫困的人，然后由他们按立（徒6:3,6）。他引导他们"选出有智慧、有见识的人"——借他们个人的品德来举荐。这国家的兴起和起源如此之近，他们中没有人能自称血统比弟兄古老、出身比弟兄高贵；他们既都近日才从埃及的奴役中出来，可能一家并不比别家富多少；所以他们的选择必须完全以智慧、经验、正直这些资格为准则。"那些在你们支派中受人称赞的，"摩西说，"我就全心全意立他们为你们的首领。"我们不可嫉妒 神的工作借别人的手而非我们的手去作，只要它是借良善的手去作的。
IV. 他在这事上非常愿意讨百姓的喜悦；他虽然在任何事上都不求他们的喝彩，却在这种性质的事上不愿未经他们同意而行。他们也同意了这建议："你所说要我们行的事是好的"（申1:14）。他在此提及这事，为要加重他们后来叛乱和不满的罪——他们所抱怨的政体，正是他们自己所同意的；摩西本要讨他们喜悦，只要他们肯喜悦。
V. 他的目标既是造就他们，也是满足他们；因为：
1. 他指派了有好品格的人（申1:15），"有智慧、为众人所认识的人"——对所托和公共利益忠心的人。
2. 他给了他们好的嘱咐（申1:16,17）。凡被高举到尊荣之位的，当知道他们肩负事务，他日要为所托交账。（1）他嘱咐他们要殷勤忍耐："你们听讼。"听双方，完全地听，仔细地听；因为自然为我们预备了两只耳朵，"先听诉后回答的，便是愚妄和羞辱"。学者的耳对学者的舌是必需的（赛50:4）。（2）要公正不偏："按公义判断。"判决必须按案情的曲直，不顾当事人的身份。不可纵容本地人欺压外人，正如不可纵容外人欺压本地人或侵犯他们；不可纵容强者欺压弱者、压碎他们，正如不可纵容弱者抢夺强者、冒犯他们。审判时不可认脸，惟有不受贿、无偏私的公正才能宣判。（3）要坚决勇敢："你们不可惧怕人的面貌"；不可因群众的鼓噪或当权者的威胁而慑于行恶。他给他们一个有力的理由支持这嘱咐："因为审判是属乎 神的。你们是 神的代理人，你们为祂行事，所以必须像祂那样行事；你们是祂的代表，若你们不义地审判，便是误表祂。审判是祂的，所以祂必保护你们行善，也必在你们行恶时向你们算账。"
3. 他允许他们将一切疑难的案件带到他这里来，他必随时准备听断，使审判官和百姓都得以安逸。"以色列啊，你是有福的"——有这样一位摩西！
英文原文
The Charge to Magistrates (1451 BC)
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.
Moses here reminds them of the happy constitution of their government, which was such as might make them all safe and easy if it was not their own fault. When good laws were given them good men were entrusted with the execution of them, which, as it was an instance of God's goodness to them, so it was of the care of Moses concerning them; and, it should seem, he mentions it here to recommend himself to them as a man that sincerely sought their welfare, and so to make way for what he was about to say to them, wherein he aimed at nothing but their good. In this part of his narrative he insinuates to them,
I. That he greatly rejoiced in the increase of their numbers. He owns the accomplishment of God's promise to Abraham (De 1:10): You are as the stars of heaven for multitude; and prays for the further accomplishment of it (De 1:11): God make you a thousand times more. This prayer comes in in a parenthesis, and a good prayer prudently put in cannot be impertinent in any discourse of divine things, nor will a pious ejaculation break the coherence, but rather strengthen and adorn it. But how greatly are his desires enlarged when he prays that they might be made a thousand times more than they were! We are not straitened in the power and goodness of God, why should we be straitened in our own faith and hope, which ought to be as large as the promise? larger they need not be. It is from the promise that Moses here takes the measures of his prayer: The Lord bless you as he hath promised you. And why might he not hope that they might become a thousand times more than they were now when they were now ten thousand times more than they were when they went down into Egypt, about 250 years ago? Observe, When they were under the government of Pharaoh the increase of their numbers was envied, and complained of as a grievance (Ex 1:9); but now, under the government of Moses, it was rejoiced in, and prayed for as a blessing. The consideration of this might give them occasion to reflect with shame upon their own folly when they had talked of making a captain and returning to Egypt.
II. That he was not ambitious of monopolizing the honour of the government, and ruling them himself alone, as an absolute monarch, De 1:9. Though he was a man as well worthy of that honour, and as well qualified for the business, as ever any man was, yet he was desirous that others might be taken in as assistants to him in the business and consequently sharers with him in the honour: I cannot myself alone bear the burden, De 1:12. Magistracy is a burden. Moses himself, though eminently gifted for it, found it lay heavily on his shoulders; nay, the best magistrates complain most of the burden, and are most desirous of help, and most afraid of undertaking more than they can perform.
III. That he was not desirous to prefer his own creatures, or such as should underhand have a dependence upon him; for he leaves it to the people to choose their own judges, to whom he would grant commissions, not durant bene placito—to be turned out when he pleased; but quam diu se bene gesserint—to continue so long as they approved themselves faithful. Take you wise men, that are known to be so among your tribes, and I will make them rulers, De 1:13. Thus the apostles directed the multitude to choose overseers of the poor, and then they ordained them,. Ac 6:3,6. He directs them to take wise men and understanding, whose personal merit would recommend them. The rise and origin of this nation were so late that none of them could pretend to antiquity of race, and nobility of birth, above their brethren; and, having all lately come out of slavery in Egypt, it is probable that one family was not much richer than another; so that their choice must be directed purely by the qualifications of wisdom, experience, and integrity. "Choose those," says Moses, "whose praise is in your tribes, and with all my heart I will make them rulers." We must not grudge that God's work be done by other hands than ours, provided it be done by good hands.
IV. That he was in this matter very willing to please the people; and, though he did not in any thing aim at their applause, yet in a thing of this nature he would not act without their approbation. And they agreed to the proposal: The thing which thou hast spoken is good, De 1:14. This he mentions to aggravate the sin of their mutinies and discontents after this, that the government they quarrelled with was what they themselves had consented to; Moses would have pleased them if they would have been pleased.
V. That he aimed to edify them as well as to gratify them; for,
1. He appointed men of good characters (De 1:15), wise men and men known, men that would be faithful to their trust and to the public interest.
2. He gave them a good charge, De 1:16,17. Those that are advanced to honour must know that they are charged with business, and must give account another day of their charge. (1.) He charges them to be diligent and patient: Hear the causes. Hear both sides, hear them fully, hear them carefully; for nature has provided us with two ears, and he that answereth a matter before he heareth it, it is folly and shame to him. The ear of the learner is necessary to the tongue of the learned, Isa 50:4. (2.) To be just and impartial: Judge righteously. Judgment must be given according to the merits of the cause, without regard to the quality of the parties. The natives must not be suffered to abuse the strangers any more that the strangers to insult the natives or to encroach upon them; the great must not be suffered to oppress the small, nor to crush them, any more than the small, to rob the great, or to affront them. No faces must be known in judgment, but unbribed unbiased equity must always pass sentence. (3.) To be resolute and courageous: "You shall not be afraid of the face of man; be not overawed to do an ill thing, either by the clamours of the crowd or by the menaces of those that have power in their hands." And he gave them a good reason to enforce this charge: "For the judgment is God's. You are God's vicegerents, you act for him, and therefore must act like him; you are his representatives, but if you judge unrighteously, you misrepresent him. The judgment is his, and therefore he will protect you in doing right, and will certainly call you to account if you do wrong."
3. He allowed them to bring all difficult cases to him, and he would always be ready to hear and determine, and to make both the judges and the people easy. Happy art thou. O Israel! in such praise as Moses was.
19-46
Israel's Sin at Kadesh (1451 BC)
简体中文
以色列人在加低斯的罪（主前1451年）
¹⁹ 我们照耶和华我们神所吩咐的，从何烈山起行，经过你们所见那大而可怕的旷野，往亚摩利人的山地去了；我们到了加低斯巴尼亚。 ²⁰ 我对你们说：你们已经到了耶和华我们神所赐给我们的亚摩利人之山地。 ²¹ 看哪，耶和华你的神已将那地摆在你面前：你要上去得那地为业，正如耶和华你列祖的神对你所说的；不要惧怕，也不要惊惶。 ²² 你们众人就近我来，说：我们要先打发人去为我们窥探那地，他们要把我们所当走的路和所要进的城邑回报我们。 ²³ 这话我以为美，就从你们中间选了十二个人，每支派一人。 ²⁴ 于是他们转身上了山地，到了以实各谷，窥探了那地。 ²⁵ 他们手里拿着那地的果子下来，到我们这里带回消息，说：耶和华我们的神所赐给我们的是块美地。 ²⁶ 你们却不肯上去，竟违背了耶和华你们神的命令， ²⁷ 在帐棚内发怨言，说：耶和华因为恨我们，所以领我们从埃及地出来，要将我们交在亚摩利人手中，除灭我们。 ²⁸ 我们上哪里去呢？我们的弟兄使我们的心消化，说：那民比我们又大又高；城邑又广大坚固，高得顶天；并且我们在那里看见了亚衲族的人。 ²⁹ 我就对你们说：不要惊恐，不要怕他们。 ³⁰ 在你们前面行的耶和华你们的神必为你们争战，正如他在埃及、在你们眼前为你们所行的一样； ³¹ 又在旷野，你们曾看见耶和华你的神在你所行的路上保抱你，如同人抱儿子一样，直到你们来到这地方。 ³² 你们在这事上却不信耶和华你们的神。 ³³ 他走在你们前面，在路上为你们寻找可安营的地方，夜间在火柱里、日间在云柱里，指示你们所当走的路。 ³⁴ 耶和华听见你们说话的言语，就发怒起誓说： ³⁵ 这恶世代的人，连一个也不得见我向你们列祖起誓应许要赐给他们的那美地； ³⁶ 惟有耶孚尼的儿子迦勒必得看见；我必将他所踏过的地赐给他和他的儿女，因为他专心跟从耶和华。 ³⁷ 耶和华因你们的缘故也向我发怒，说：你也必不得进入那里。 ³⁸ 但伺候你嫩的儿子约书亚，他必得进入那里：你要勉励他，因为他要使以色列人承受那地为业。 ³⁹ 此外你们曾说必被掳掠的妇人孩子，和今日不知善恶的儿女，必进入那里；我要将那地赐给他们，他们必得为业。 ⁴⁰ 至于你们，要转身往旷野去，走红海的路。 ⁴¹ 那时你们回答我说：我们得罪了耶和华，情愿照耶和华我们神所吩咐我们的一切话上去争战。于是你们各人带着兵器，预备上山地去了。 ⁴² 耶和华对我说：你对他们说：不要上去，也不要争战；因为我不在你们中间，恐怕你们在仇敌面前被击杀。 ⁴³ 我就这样告诉你们，你们却不听从，竟违背耶和华的命令，擅自上山地去了。 ⁴⁴ 那住山地的亚摩利人就出来攻击你们，追赶你们，如蜂拥一般，在西珥杀退你们，直到何珥玛。 ⁴⁵ 你们便回来，在耶和华面前哭号；耶和华却不听你们的声音，也不向你们侧耳。 ⁴⁶ 于是你们在加低斯住了许多日子，正如你们在那里住的日子一样。
摩西在此详述他们的往事如何因他们自己的罪和神的震怒而发生了致命的转折：当他们已经在迦南的边界上时，那整个世代竟被赶回旷野，他们的尸首也倒在那里，再无征服迦南的尊荣，也无承受迦南的喜乐。这是一个值得记念的故事，我们在民13:1-14:45已读过，但这里有些情节在那里并未记载。
I. 他提醒他们从何烈山到加低斯巴尼亚的行军（申1:19），经过了那大而可怕的旷野。他特别注意这一点：1. 为使他们感觉神向他们所施的大恩——在如此大的旷野中引导他们，并在如此可怕的旷野中保护他们免受四围的灾祸。记念我们曾处的危险，当使我们对所得的拯救存感恩之心。2. 为加重那些在自己不满中竟想经过旷野返回埃及之人的愚妄——他们既已失去、也无理由指望在那样的倒退行动中得到神的引导。
II. 他向他们指出当时他们距迦南何等近便（申1:20-21）。他得意地告诉他们：那地已摆在你面前，上去得它为业。他让他们看见自己在亲手设下自己门前的拦阻之前，离幸福安顿何等接近，为要使他们的罪显得格外邪恶。假冒为善者永远的沉沦将因此加重：他们离神的国不远，却仍达不到（可12:34）。
III. 他将打发探子的责任归到他们身上，这在民数记中没有出现：那里（民13:1-2）说是耶和华主导打发探子，但这里我们发现百姓先有这要求，神在允许这事时，便将他们交给他们自己的计谋：你们说，我们要先打发人去（申1:22）。摩西已经把神的话给了他们（申1:20-21），但他们却不能放心倚靠这话：人的计谋比神的智慧更能打动他们，他们非要给太阳点蜡烛。仿佛他们前面既有神作为确据还不够，他们必须在前面打发人。
IV. 他重述探子所带来关于他们奉差窥探之地肥美的报告（申1:24-25）。神所应许的福分确实是宝贵可羡慕的，就连不信的人自己也如此判断：从未有人看过圣地而不承认那是美地。然而他们却将征服那地的困难描绘为无法克服的（申1:28）；仿佛无论用打仗"因为那民比我们高大"，还是用围攻"因为城邑高得顶天"，去攻击他们都是徒然——这是他们为达成其恶劣目的所用的夸张说法，目的是要使百姓灰心，也许还意图影射天上的神自己，仿佛他们能像巴别塔的建造者那样公然向他挑战——那塔的塔顶要通天（创11:4）。惟有被神的恩惠如盾牌四面环绕的地方，才是"高得顶天"的。
V. 他告诉他们在弟兄们说了那么多使他们灰心的话之後，他为勉励他们费了多少心力（申1:29）：那时我对你们说：不要惊恐。摩西所提出的，足以平息风波，使他们仍面向迦南。他向他们保证神与他们同在，在他们中间为首，必为他们争战（申1:30）。为证明神对仇敌的能力，他叫他们回想自己在埃及亲眼所见的事——在那里他们的仇敌对他们有种种优势，却仍被降卑、被迫屈服（申1:30）。为证明神对他们的善意和他所定意要给他们的真实恩慈，他叫他们回想他们在旷野所见的（申1:31、33）——在那里他们被云柱火柱中 divine 智慧的眼目所引导（云柱火柱既引导他们的行进，也引导他们的安息），并被神恩典的膀臂怀抱，如同护理之父怀抱儿女一般细心柔和。难道还有余地怀疑这位神吗？或者，他们岂不是世上最忘恩的百姓吗？——在这样明显感受到神恩慈的证据之後，竟在试探的日子硬着心？摩西曾一度抱怨神吩咐他抱这百姓，如同养育之父抱吃奶的孩子（民11:12）；但这里他承认原是神如此抱了他们，也许这正是徒13:18所暗指的——那里说他容忍他们的行为（或作怀抱他们）。
VI. 他指控他们在这场合所犯的罪。虽然他如今说话的对象是新的一代，他却将这罪归在他们身上：你们背叛，你们发怨言；因为他们中间许多人当时虽在，但都二十岁以下，或许也参与了那暴动；其余的人继承了他们祖宗的恶习，也为之受罚。请留意他将什么归在他们身上：1. 违背和背叛神的律法：你们不肯上去，竟背叛了（申1:26）。拒绝神的恩惠，实际上就是背叛他的权威。2. 对神善意的恶意中伤。他们卑鄙地说：耶和华因为恨我们，所以领我们出埃及（申1:27）。还有什么比这更荒谬、更不诚实、更羞辱神呢？3. 这一切的根底是不信的心：你们却不信耶和华你们的神（申1:32）。你们一切违背神律法的行为，一切对他能力和善意的怀疑，都是从他的话的不信而来的。当我们到了连那位永远真实的神都不能相信的地步，我们的光景实在可悲。
VII. 他重述他们因这罪所受的判决——这判决的执行如今他们已亲眼看见。1. 他们全都定罪在旷野死去，除了迦勒和约书亚以外，无人可进入迦南（申1:34-38）。他们必须在旷野飘流的日子如此之久，以致他们大多数必自然凋零，最年幼的也将被剪除。这样，他们因不信，不得进去。将他们关在迦南门外的，不是违犯了律法中的任何诫命——不是那金牛犊，而是他们不信那作为福音恩典之预表的应许，为要表明：除了不信——一种拒绝救法之药、针对救法的罪——之外，没有别的罪能使我们灭亡。2. 摩西自己也後来因他们所激怒他出口的急躁话，落在神的不悦之下：耶和华因你们的缘故也向我发怒（申1:37）。因为旧的一代都要过去，摩西自己也不可留在後面。他们的不信将死亡引入了营中，死亡既已进入，连摩西也在他权下。3. 然而这里有怜悯与震怒搀杂。（1）虽然摩西不能领他们进迦南，约书亚却能（申1:38）：你要勉励他；因为他看见连摩西自己都负不起那治理的重担，必因此灰心；但要叫他确信他必成就他被兴起所要成就的事：他要使以色列人承受那地为业。这样，律法因肉体软弱所不能行的，我们的约书亚——耶稣——借着引进更美的指望就作成了。（2）虽然这一代不能进入迦南，下一代却能（申1:39）。他们既因他们列祖的缘故被拣选，他们的儿女也就照样可因他们的缘故被弃绝；但怜悯向审判夸胜。
VIII. 他提醒他们，当那判决已经太迟之时，他们曾试图推翻它，何等愚蠢且毫无效果。1. 他们试图借在这一具体事上改过来挽回：他们既已拒绝上去攻打迦南人，如今却要上去——是的，一定要上去，并且急忙上去，为此佩上了兵器（申1:41）。这样，当门已经关上、恩典的日子已经过去之时，必有人站在外面叩门。但这看来像改革的事，实际上却只是进一步的悖逆。神借摩西禁止这尝试（申1:42），他们却擅自上山地去了（申1:43）——如今他们藐视威吓而行，正如从前藐视应许而行，仿佛被一种抵触之灵所支配；其结局也与这种态度相符（申1:44）：他们被追赶、被杀退；借着这一次他们惹动神离弃他们时所受的挫败，神教训他们：他们若保守自己在神的爱中，本可有何等的得胜。2. 他们试图借祷告和眼泪推翻判决：他们便回来，在耶和华面前哭号（申1:45）。当他们暴躁争吵时，经上说（民14:1）：那夜百姓都哭号；那是违背神的悖逆之泪，这些则是在神面前的悔改自卑之泪。请注意，不满的眼泪必须再哭一遍；世俗的忧愁生出死亡，是当悔改的；敬虔的忧愁则不然，它必以喜乐结束。但他们的哭泣全无用处。耶和华不听你们的声音，因为你们不听他的；判决已发，他们像以扫一样，虽然仔细流泪寻求，却找不到悔改的余地。
英文原文
Israel's Sin at Kadesh (1451 BC)
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 Kadesh-barnea.
²⁰ And I said unto you, Ye are come unto the mountain of the Amorites, which the LORD our God doth give unto us.
²¹ Behold, the LORD thy God hath set the land before thee: go up and possess it, as the LORD God of thy fathers hath said unto thee; fear not, 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.
Moses here makes a large rehearsal of the fatal turn which was given to their affairs by their own sins, and God's wrath, when, from the very borders of Canaan, the honour of conquering it, and the pleasure of possessing it, the whole generation was hurried back into the wilderness, and their carcases fell there. It was a memorable story; we read it Nu 13:1-14:45, but divers circumstances are found here which are not related there.
I. He reminds them of their march from Horeb to Kadesh-barnea (De 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, De 1:20,21. 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, Mk 12:34.
III. He lays the blame of sending the spies upon them, which did not appear in Numbers, there it is said (De 13:1,2) 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, De 1:22. Moses had given them God's word (De 1:20,21), 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, De 1:24,25. 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 (De 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, Ge 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 (De 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, De 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, De 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 (De 1:31,33), 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 (Nu 11:12); but here he owns that it was God that so carried them, and perhaps this is alluded to (Ac 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, De 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, De 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, De 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, De 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, De 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 (De 1:38): 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, De 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, De 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 (De 1:42): yet they went presumptuously up to the hill (De 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 (De 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, De 1:45. While they were fretting and quarrelling, it is said (Nu 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.
摩西向以色列人所作告别讲章的第一部分，自本章开始，一直延续到第四章末尾。在本章前五节中，我们看到了讲章的日期、宣讲的地点（申1:1,2,5），以及宣讲的时间（申1:3,4）。本章的叙述向他们回顾：I. 神赐他们迦南地的应许（申1:6-8）。II. 为他们设立审判官（申1:9-18）。III. 他们因探子的报告而生的不信与怨言（申1:19-33）。IV. 因此对他们所宣判的判决，以及该判决的确认（申1:34-46等）。