Exegetical and Hermeneutical Commentary of Deuteronomy 1:19
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.
19. From oreb to adesh-Barnea‘
A very brief account, indicating only the beginning and the end of the march, with the character of the wilderness between, and the further goal, the Mt of the Amorite: but it is possible that Deu 1:1 b, 2 ( q.v.) were originally an addition or note to this. The account of this march in JE, Num 10:33 to Num 21:16, includes the start from the Mt of Jehovah, the formulas recited on the lifting and the resting of the Ark, the disaffection of the people on the lack of flesh, the institution of 70 elders, the grant of flesh and its fatality, the presumptuousness of Miriam and Aaron, the encampment in the wilderness of Paran. Three stages are named, Tab‘erah, Num 11:3, ibroth a a ’avah and a eroth, Num 11:35: the first two also in Num 9:22. P dates the start from Sinai on the 20th of the 2nd month of the 2nd year, states that the guiding cloud settled in the wilderness of Paran, and adds the order of the host, Num 10:11-28.
Deu 1:19. And we journeyed ] Rather broke up or set out, A.V. departed. Heb. nasa‘ was originally to pull up the tent-pegs, break camp, but came to cover the journey that ensued, to march by stages (Gen 12:19; Gen 35:21). That the earlier meaning is intended here is clear from the following verb.
that great and terrible wilderness ] Deu 8:15. This was much the most desolate tract of the wilderness crossed by Israel. See Palmer on the Desert of el-Tih ( Desert of the Exodus), 284 288, and Musil, Edom.
Kadesh-barnea ] See above on Deu 1:2.
Fuente: The Cambridge Bible for Schools and Colleges
That great and terrible wilderness – Compare Deu 8:15. This language is such as people would employ after having passed with toil and suffering through the worst part of it, the southern half of the Arabah (see Num 21:4 note); and more especially when they had but recently rested from their marches in the plain of Shittim, the largest and richest oasis in the whole district on the Eastern bank near the mouth of the Jordan.
Fuente: Albert Barnes’ Notes on the Bible
Deu 1:19
That great and terrible wilderness.
Memorable experiences
There are some things that are never to be forgotten in life. There are troubles whose shadow is as long as lifes whole day. The troubles are past, but the shadow is still there; the victory is won, but the battle seems still to be booming in our ear. We are miles and miles away from the desert–yea, half a continent and more–but who can ever forget all that great and terrible wilderness? Yet life would be poor without it. The memory of that wilderness chastens our joy, touches our prayer into a more solemn and tender music, and makes us more valiant, because more hopeful, in reference to all the future. There cannot be two such wildernesses in the whole universe. We are the better for the wildernesses of life, and we cannot escape them. Oh, that great and terrible wilderness! It comes after us now like a ghost; it darkens upon our vision in the dream-time; we repeat the journey in the night season, and feel all the sleet and cold, all the dreariness and helplessness of the old experience. How many a joy we have forgotten; but we cannot play with that great and terrible wilderness. The very pronouncement of the words makes us cold. It was great; it was terrible; it was a wilderness. But, rightly trodden, its barren sand made us men; taken in the right spirit, we thought we saw in it the beginning of the garden of God. Every man does not pass through exactly the same wilderness; it is not needful that he should do so in order to confirm this doctrine–namely, that in all lives there are great dreary spaces that we approach with fear and traverse almost with despair. What are the thoughts that such a review should excite? Can we look back upon that way, through all the great and terrible wilderness, without remembering the Divine help which we received? God was God in the wilderness; God looked at us through the darkness, and there was no blaze of anger in His eye. Who can forget the touch that came upon our burning brow in the night time? Who can forget the ever-branching tree just by the side of the bitter pool? Who can forget the clump of palm trees where no palm trees were expected? Who can cease to remember the voice of leadership–the strong, authoritative man who came amongst us like a revelation from God, and spoke broad words in broad tones, and was a tower of strength to us in the time of our weakness, and wonder, and fear–the sympathetic pastor, the mighty preacher, the kind friend, the one who understood us wholly through and through? Then, is there no Divine purpose, the recollection of which may sustain us in traversing wildernesses and lonely deserts? Who made the world? Is the world a fatherless thing, a self-rounded thing that may split up at any moment, or is there method in it? Is there a God above it? Is there a throne anywhere? And the King, is He but a name or an echo? I see purpose in my life; I see it now–Thou hast done all things well. I did not think so at the time; I should have made the wilderness a mile shorter, but it was on the last mile that I saw the brightest angel. I would have come to honour and renown sooner; but I see now that the very movements were ticked off, and that a moment earlier would have been a mistake. I would have come, says another Christian man, to a sense of competency, and comfort, and household security ten years ago; but in my soul I see that ten years ago I could not have borne what I now carry gracefully. Thou hast done all things well. I would not have had seven graves in the cemetery, nor two, nor one; but I see now that I am the richer for the seven; I would not now have it otherwise. They are my best estate; I have property in them; I grow my choicest flowers there; there I meet with the angels that understand me. There is a method in all this; I accept it; I will bow down before it; I will kiss the rod that lacerated me to the bone; it was in my Fathers hand. Then is there to be no human gratitude springing out of all this? Is ours to be a false life–an unsympathetic existence? As we have received help of God, let us give help to others. (J. Parker, D. D.)
The utility of sandy deserts
If we do not at once see the use of a thing which is unbeautiful, we are apt to disdain it altogether. Utility or beauty we demand as a characteristic of everything. But let it be constantly remembered that our limited vision and knowledge often prevent our discerning the uses which exist in things. Do not be deceived by the mere appearance. The sandy deserts which one might have been inclined to consider as mere encumbrances on the earth are of high importance in creating winds. They send off vast streams of hot air into the higher regions of the atmosphere, and hence the cooler air off the coasts is sucked away in an opposite direction. The deserts, indeed, may be regarded as vast suction pumps placed at certain stations on the earth, to create useful winds and help the transport of moisture to lands that are in want of it. But for the Thibetan deserts there would have been no southwest monsoon; and without the monsoon the fertile plains of Hindostan would have been a waste of sand. (Scientific Illustrations.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
19-21. we went through all thatgreat and terrible wildernessof Paran, which included thedesert and mountainous space lying between the wilderness of Shurwestward, or towards Egypt and mount Seir, or the land of Edomeastwards; between the land of Canaan northwards, and the Red Seasouthwards; and thus it appears to have comprehended really thewilderness of Sin and Sinai [FISK].It is called by the Arabs El Tih, “the wandering.” It is adreary waste of rock and of calcareous soil covered with black sharpflints; all travellers, from a feeling of its complete isolation fromthe world, describe it as a great and terrible wilderness.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
And when we departed from Horeb,…. As the Lord commanded them to do, when they were obedient:
we went through all the great and terrible wilderness; the wilderness of Paran, called “great”, it reaching from Mount Sinai to Kadeshbarnea, eleven days’ journey, as Adrichomius l relates; and “terrible”, being so hard and dry as not to be ploughed nor sown, and presented to the sight something terrible and horrible, even the very image of death; to which may be added the fiery serpents and scorpions it abounded with, De 8:15,
which ye saw by the way of the mountain of the Amorites; that is, in the way that led to the mountain:
as the Lord our God commanded us; to depart from Horeb, and take a tour through the wilderness towards the said mountain:
and we came to Kadeshbarnea; having stayed a month by the way at Kibrothhattaavah, where they lusted after flesh, and seven days at Hazeroth, where Miriam was shut out of the camp for leprosy during that time.
l Theatrum Terrae, p. 116.
Fuente: John Gill’s Exposition of the Entire Bible
Everything had been done on the part of God and Moses to bring Israel speedily and safely to Canaan. The reason for their being compelled to remain in the desert for forty years was to be found exclusively in their resistance to the commandments of God. The discontent of the people with the guidance of God was manifested at the very first places of encampment in the desert (Num 11 and 12); but Moses passed over this, and simply reminded them of the rebellion at Kadesh (Num 13 and 14), because it was this which was followed by the condemnation of the rebellious generation to die out in the wilderness.
Deu 1:19-25 “ When we departed from Horeb, we passed through the great and dreadful wilderness, which ye have seen,” i.e., become acquainted with, viz., the desert of et Tih, “ of the way to the mountains of the Amorites, and came to Kadesh-Barnea ” (see at Num 12:16). , with an accusative, to pass through a country (cf. Deu 2:7; Isa 50:10, etc.). Moses had there explained to the Israelites, that they had reached the mountainous country of the Amorites, which Jehovah was about to give them; that the land lay before them, and they might take possession of it without fear (Deu 1:20, Deu 1:21). But they proposed to send out men to survey the land, with its towns, and the way into it. Moses approved of this proposal, and sent out twelve men, one from each tribe, who went through the land, etc. (as is more fully related in Num 13, and has been expounded in connection with that passage, Deu 1:22-25). Moses’ summons to them to take the land (Deu 1:20, Deu 1:21) is not expressly mentioned there, but it is contained implicite in the fact that spies were sent out; as the only possible reason for doing this must have been, that they might force a way into the land, and take possession of it. In Deu 1:25, Moses simply mentions so much of the report of the spies as had reference to the nature of the land, viz., that it was good, that he may place in immediate contrast with this the refusal of the people to enter in.
Deu 1:26-27 “ But ye would not go up, and were rebellious against the mouth (i.e., the express will) of Jehovah our God, and murmured in your tents, and said, Because Jehovah hated us, He hath brought us forth out of the land of Egypt, to give us into the hand of the Amorites to destroy us.” , either an infinitive with a feminine termination, or a verbal noun construed with an accusative (see Ges. 133; Ewald, 238, a.). – By the allusion to the murmuring in the tents, Moses points them to Num 14:1, and then proceeds to describe the rebellion of the congregation related there (Deu 1:2-4), in such a manner that the state of mind manifested on that occasion presents the appearance of the basest ingratitude, inasmuch as the people declared the greatest blessing conferred upon them by God, viz., their deliverance from Egypt, to have been an act of hatred on His part. At the same time, by addressing the existing members of the nation, as if they themselves had spoken so, whereas the whole congregation that rebelled at Kadesh had fallen in the desert, and a fresh generation was now gathered round him, Moses points to the fact, that the sinful corruption which broke out at that time, and bore such bitter fruit, had not died out with the older generation, but was germinating still in the existing Israel, and even though it might be deeply hidden in their hearts, would be sure to break forth again.
Deu 1:28 “ Whither shall we go up? Our brethren (the spies) have quite discouraged our heart ” ( , lit., to cause to flow away; cf. Jos 2:9), viz., through their report (Num 13:28-29, Num 13:31-33), the substance of which is repeated here. The expression , “ in heaven,” towering up into heaven, which is added to “ towns great and fortified,” is not an exaggeration, but, as Moses also uses it in Deu 9:1, a rhetorical description of the impression actually received with regard to the size of the towns.
(Note: “The eyes of weak faith or unbelief saw the towns really towering up to heaven. Nor did the height appear less, even to the eyes of faith, in relation, that is to say, to its own power. Faith does not hide the difficulties from itself, that it may not rob the Lord, who helps it over them, of any of the praise that is justly His due” ( Schultz).)
“ The sons of the Anakims: ” see at Num 13:22.
Deu 1:29-31 The attempt made by Moses to inspire the despondent people with courage, when they were ready to despair of ever conquering the Canaanites, by pointing them to the help of the Lord, which they had experienced in so mighty and visible a manner in Egypt and the desert, and to urge them to renewed confidence in this their almighty Helper and Guide, was altogether without success. And just because the appeal of Moses was unsuccessful, it is passed over in the historical account in Num 13; all that is mentioned there (Deu 1:6-9) being the effort made by Joshua and Caleb to stir up the people, and that on account of the effects which followed the courageous bearing of these two men, so far as their own future history was concerned. The words “ goeth before you,” in Deu 1:30, are resumed in Deu 1:33, and carried out still further. “ Jehovah,…He shall fight for you according to all ( ) that,” i.e., in exactly the same manner, as, “ He did for you in Egypt,” especially at the crossing of the Red Sea (Ex 14), “ and in the wilderness, which thou hast seen ( , as in Deu 1:19), where ( without in a loose connection; see Ewald, 331, c. and 333, a.) Jehovah thy God bore thee as a man beareth his son; ” i.e., supported, tended, and provided for thee in the most fatherly way (see the similar figure in Num 11:12, and expanded still more fully in Psa 23:1-6).
Deu 1:32-33 “ And even at this word ye remained unbelieving towards the Lord; ” i.e., notwithstanding the fact that I reminded you of all the gracious help that he had experienced from your God, ye persisted in your unbelief. The participle , “ ye were not believing,” is intended to describe their unbelief as a permanent condition. This unbelief was all the more grievous a sin, because the Lord their God went before them all the way in the pillar of cloud and fire, to guide and to defend them. On the fact itself, comp. Num 9:15., Num 10:33, with Exo 13:21-22.
Deu 1:34-37 Jehovah was angry, therefore, when He heard these loud words, and swore that He would not let any one of those men, that evil generation, enter the promised land, with the exception of Caleb, because he had followed the Lord faithfully (cf. Num 14:21-24). The hod in is the antiquated connecting vowel of the construct state.
But in order that he might impress upon the people the judgment of the holy God in all its stern severity, Moses added in Deu 1:37: “ also Jehovah was angry with me for your sakes, saying, Thou also shalt not go in thither; ” and he did this before mentioning Joshua, who was excepted from the judgment as well as Caleb, because his ultimate intention was to impress also upon the minds of the people the fact, that even in wrath the Lord had been mindful of His covenant, and when pronouncing the sentence upon His servant Moses, had given the people a leader in the person of Joshua, who was to bring them into the promised inheritance. We are not to infer from the close connection in which this event, which did not take place according to Num 20:1-13 till the second arrival of the congregation at Kadesh, is placed with the earlier judgment of God at Kadesh, that the two were contemporaneous, and so supply, after “the Lord as angry with me,” the words “on that occasion.” For Moses did not intend to teach the people history and chronology, but to set before them the holiness of the judgments of the Lord. By using the expression “for your sakes,” Moses did not wish to free himself from guilt. Even in this book his sin at the water of strife is not passed over in silence (cf. Deu 32:51). But on the present occasion, if he had given prominence to his own fault, he would have weakened the object for which he referred to this event, viz., to stimulate the consciences of the people, and instil into them a wholesome dread of sin, by holding up before them the magnitude of their guilt. But in order that he might give no encouragement to false security respecting their own sin, on the ground that even highly gifted men of God fall into sin as well, Moses simply pointed out the fact, that the quarrelling of the people with him occasioned the wrath of God to fall upon him also.
Deu 1:38-44 “ Who standeth before thee,” equivalent to “in thy service” (Exo 24:13; Exo 33:11: for this meaning, see Deu 10:8; Deu 18:7; 1Ki 1:28). “ Strengthen him: ” comp. Deu 31:7; and with regard to the installation of Joshua as the leader of Israel, see Num 27:18-19. The suffix in points back to in Deu 1:35. Joshua would divide the land among the Israelites for an inheritance, viz., (v. 39) among the young Israelites, the children of the condemned generation, whom Moses, when making a further communication of the judicial sentence of God (Num 14:31), had described as having no share in the sins of their parents, by adding, “who know not to-day what is good and evil.” This expression is used to denote a condition of spiritual infancy and moral responsibility (Isa 7:15-16). It is different in 2Sa 19:36. – In Deu 1:40-45 he proceeds to describe still further, according to Num 14:39-45, how the people, by resisting the command of God to go back into the desert (Deu 1:41, compared with Num 14:25), had simply brought still greater calamities upon themselves, and had had to atone for the presumptuous attempt to force a way into Canaan, in opposition to the express will of the Lord, by enduring a miserable defeat. Instead of “they acted presumptuously to go up” (Num 14:44), Moses says here, in Deu 1:41, “ ye acted frivolously to go up; ” and in Deu 1:43, “ ye acted rashly, and went up.” from , to boil, or boil over (Gen 25:29), signifies to act thoughtlessly, haughtily, or rashly. On the particular fact mentioned in Deu 1:44, see at Num 14:45.
Deu 1:45-46 “ Then ye returned and wept before Jehovah,” i.e., before the sanctuary; “ but Jehovah did not hearken to your voice.” does not refer to the return to Kadesh, but to an inward turning, not indeed true conversion to repentance, but simply the giving up of their rash enterprise, which they had undertaken in opposition to the commandment of God-the return from a defiant attitude to unbelieving complaining on account of the misfortune that had come upon them. Such complaining God never hears. “ And ye sat (remained) in Kadesh many days, that ye remained,” i.e., not “as many days as ye had been there already before the return of the spies,” or “as long as ye remained in all the other stations together, viz., the half of thirty-eight years” (as Seder Olam and many of the Rabbins interpret); but “just as long as ye did remain there,” as we may see from a comparison of Deu 9:25. It seemed superfluous to mention more precisely the time they spent in Kadesh, because that was well known to the people, whom Moses was addressing. He therefore contented himself with fixing it by simply referring to its duration, which was known to them all. It is no doubt impossible for us to determine the time they remained in Kadesh, because the expression “many days” is imply a relative one, and may signify many years, just as well as many months or weeks. But it by no means warrants the assumption of Fires and others, that no absolute departure of the whole of the people from Kadesh ever took place. Such an assumption is at variance with Deu 2:1. The change of subjects, “ye sat,” etc. (Deu 1:46), and “we turned and removed” (Deu 2:1), by no means proves that Moses only went away with that part of the congregation which attached itself to him, whilst the other portion, which was most thoroughly estranged from him, or rather from the Lord, remained there still. The change of subject is rather to be explained from the fact that Moses was passing from the consideration of the events in Kadesh, which he held up before the people as a warning, to a description of the further guidance of Israel. The reference to those events had led him involuntarily, from Deu 1:22 onwards, to distinguish between himself and the people, and to address his words to them for the purpose of bringing out their rebellion against God. And now that he had finished with this, he returned to the communicative mode of address with which he set out in Deu 1:6, but which he had suspended again until Deu 1:19.
Fuente: Keil & Delitzsch Commentary on the Old Testament
| Israel’s Sin at Kadesh. | B. C. 1451. |
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 Num. 13 and 14, but divers circumstances are found here which are not related there.
I. He reminds them of their march from Horeb to Kadesh-barnea (v. 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, Mark xii. 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, v. 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 (v. 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. xi. 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 (v. 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, v. 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, v. 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. xi. 12); but here he owns that it was God that so carried them, and perhaps this is alluded to (Acts xiii. 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, v. 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, v. 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, v. 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, v. 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, v. 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, v. 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, v. 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 (v. 42): yet they went presumptuously up to the hill (v. 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 (v. 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, v. 45. While they were fretting and quarrelling, it is said (Num. xiv. 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.
Fuente: Matthew Henry’s Whole Bible Commentary
Verses 19-21:
The “great and terrible wilderness” is that desert region known in modern times as Et-Tih, “The Wandering,” from the Israelites’ wanderings. It is not suited for cultivation, because of the scarcity of water and the scanty soil. The northern portion of this region is bare and rugged. Fierce winds sweep over the vast tracts of sand in the area. The region was in stark contrast to the fertile fields of Goshen in Egypt which they had left. Many complained and yearned to return to these fields, and thus incurred Divine wrath.
Israel arrived at Kadesh-barnea, where they camped. This was to have been the point of entry into the Land of Canaan, through the territory of the Amorites, Numbers 13, 14. Moses encouraged them to follow Jehovah God and fearlessly invade the Land, with the assurance of certain victory.
Fuente: Garner-Howes Baptist Commentary
3. Two FAILURES AT KADESH-BARNEA (Deu. 1:19-46)
a. BECAUSE OF UNBELIEF (Deu. 1:19-40)
Deu. 1:19 And we journeyed from Horeb, and went through all that great and terrible wilderness which ye saw, by the way to the hill-country of the Amorites, as Jehovah our God commanded us; and we came to Kadesh-barnea, 20 And I said unto you, Ye are come unto the hill-country of the Amorites, which Jehovah our God giveth unto us. 21 Behold Jehovah thy God hath set the land before thee: go up, take possession, as Jehovah the God of thy fathers, hath spoken unto thee; fear not, neither be dismayed. 22 And ye came near unto me every one of you, and said, Let us send men before us, that they may search the land for us, and bring us word again of the way by which we must go up, and the cities unto which we shall come. 23 And the thing pleased me well; and I took twelve men of you, one man for every tribe: 24 and they turned and went up into the hill-country, and came unto the valley of Eshcol, and spied 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 Jehovah our God giveth unto us.
26 Yet ye would not go up, but rebelled against the commandment of Jehovah your God: 27 and ye murmured in your tents, and said, Because Jehovah 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 are we going up? Our brethren have made our heart to melt, saying, The people are greater and taller than we; the cities are great and fortified up to heaven; and moreover we have seen the sons of the Anakim there. 29 Then I said unto you, Dread not, neither be afraid of them. 30 Jehovah your God who goeth before you, he will 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 Jehovah thy God bare thee, as a man doth bear his son, in all the way that ye went, until ye came unto this place. 32 Yet in this thing ye did not believe Jehovah your God, 33 who went before you in the way, to seek you out a place to pitch your tents in, in fire by night, to show you by what way we should go, and in the cloud by day.
34 And Jehovah 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 the 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 Jehovah. 37 Also Jehovah was angry with me for your sakes, saying, Thou also shalt not go in thither: 38 Joshua the son of Nun, who standeth before thee, he shall go in thither: encourage thou him; for he shall cause Israel to inherit it. 39 Moreover your little ones, that ye said should be a prey, and your children, that this day have no knowledge of good or 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 to the Red Sea.
THOUGHT QUESTIONS 1:1940
21.
Locate Kadesh-barnea on the map.
22.
Was it wrong to send out the twelve spies?
23.
Was God punishing the Amorites at the same time He gave possession to the Israelites? Discuss.
24.
Try to share in the feelings of the faithless Israelites; what capacity in their faith was lacking? Was it courage? Memory? Love? Obedience?
25.
Caleb and Joshua believed. What made them different? Isnt there encouragement for all in the fact that out of the same background God raised up two grand leaders? Discuss.
26.
There is irony in Deu. 1:39, what is it?
AMPLIFIED TRANSLATION 1:1940
19 And when we departed from Horeb, we went through all that great and terrible wilderness, which you saw on the way to the hill country of the Amorites, as the Lord our God commanded us; and we came to Kadesh-barnea.
20 And I said to you, You have come to the hill country of the Amorites, which the Lord our God gives us.
21 Behold, the Lord your God has set the land before you; go up and possess it, as the Lord God of your fathers has said to you; fear not, neither be dismayed.
22 Then you all came near to me and said, Let us send men before us, that they may search us out the land, and bring us word again by what way we should go up, and the cities into which we shall come.
23 The thing pleased me well, and I took twelve men of you, one for each tribe.
24 And they turned and went up into the hill country, and came to the Valley of Eshcol and spied it out.
25 And they took of the fruit of the land in their hands, and brought it down to us, and brought us word again, and said, It is a good land which the Lord our God gives us.
26 Yet you would not go up, but rebelled against the commandment of the Lord your God;
27 You were peevish and discontented in your tents, and said, Because the Lord hated us He brought us forth out of the land of Egypt, to deliver us into the hand of the Amorites, to destroy us.
28 To what are we going up? Our brethren have made our hearts melt, saying, The people are bigger and taller than we are; the cities are great and fortified to the heavens; and moreover we have seen the [giant-like] sons of the Anakim there.
29 Then I said to you, Dread not, neither be afraid of them.
30 The Lord your God Who goes before you, He will fight for you just as He did for you in Egypt before your eyes,
31 And in the wilderness, where you have seen how the Lord your God bore you, as a man carries his son, in all the way that you went until you came to this place.
32 Yet in spite of this word you did not believe [trust, rely on and remain steadfast to] the Lord your God;
33 Who went in the way before you to search out a place to pitch your tents, in fire by night, to show you by what way you should go, and in the cloud by day.
34 And the Lord heard your words, and was angered, and He swore,
35 Not one of these men of this evil generation shall see that good land which I swore to give to your fathers,
36 Except [Joshua, of course; and] Caleb son of Jephunneh, he shall see it, and to him and to his children I will give the land upon which he has walked, because he has wholly followed the Lord.
37 The Lord was angry with me also for your sakes, and said, You also shall not enter Canaan.
38 But Joshua the son of Nun, who stands before you, he shall enter there; encourage him, for he shall cause Israel to inherit it.
39 Moreover your little ones, who you said would become a prey, and your children, who at this time cannot discern between good and evil, they shall enter Canaan, and to them I will give it, and they shall possess it.
40 But as for you, turn and journey into the wilderness by way of the Red Sea.
COMMENT 1:1940
The parallel account is in Num. 13:1 to Num. 14:25. We have said this was a failure because of unbelief, for this was the underlying cause of their disobedience. . . . ye did not believe in Jehovah your God (Deu. 1:32). And Jehovah said unto Moses, How long will this people despise me? and how long will they not believe in me, for all the signs which I have wrought against them? (Num. 14:11). Faith, on the other hand, was the crowning virtue of Caleb and Joshua, and their confidence in God stood in marked contrast to the doubting fearful response of the other spies and the congregation. Let us go up at once, Caleb said upon returning from their mission, and possess it; for we are well able to overcome it. (Num. 13:30) And these two men joined in saying, If Jehovah delight in us, then he will bring us into this land, and give it unto us . . . only rebel not against Jehovah, neither fear ye the people of the land; for they are bread for us; their defence is removed from over them . . . (Num. 14:8-9). Faith in God and his promises always has been and ever shall be a prerequisite for conquering his enemies. There are no limits to his poweror what his people can do when they believe in his power!
KADESH-BARNEA (Deu. 1:19)(See also under Deu. 1:1 and Deu. 1:46). This station was, more than any other one place, home base or headquarters for the Israelites during their wanderings. In Num. 33:36 we are told Israel encamped in the wilderness of Zin (the same is Kadesh)a statement that lends credence to the idea held by many students, that the term included an area much larger than a town. Others, however, would translate that passage, the wilderness of Zinnamely Kadesh (Berkeley. The R.S.V., Moffatt, Meek, and the Torah are similar). This latter translation is more in harmony with Num. 20:1 : And the children of Israel, even the whole congregation, came into the wilderness of Zin in the first month [this is their second visit, in the fortieth year]: and the people abode in Kadesh . . . Kadesh was such a leading oasis of that area that it was the encampment in the wilderness of Zin. Thus it was almost a synonym for it. The wilderness of Paran, a much larger area, contained both Kadesh and the wilderness of Zin (Num. 13:26).
THAT GREAT AND TERRIBLE WILDERNESSIndeed it was, and Still is! . . . wherein were fiery serpents and scorpions, and thirsty ground where there was no water (Deu. 8:15). He found him a desert land, And in the waste howling wilderness . . . (Deu. 32:10. See also Jer. 2:6. Mc-Garvey, after visiting this area in 1897 could say, it is still, and it was anciently, a waste howling wilderness, almost totally uninhabited, and seldom traversed even by the Bedawin Arabs.[8] And eighty years later a modern writer can say. In recent times this whole area [of the wanderings] has not been able to support more than about seven thousand underfed wanderers. What a wilderness it must have been in those ancient days to almost a hundred times that many people, completely inexperienced in the rigors of this arid steppe! As in Bible times, there are still long waterless stretches, with infrequent brackish wells, any one of which may have been Marah. One tempting oasis of palm trees and clear, good water still exists, which is probably biblical Elim.[9]
[8] Lands of the Bible, pp. 494, 495.
[9] Story of the Bible World, by Nelson Beecher Keys, p. 28. The Readers Digest Association, Pleasantville, N.Y.
THE HILL-COUNTRY OF THE AMORITES, WHICH JEHOVAH OUR GOD GIVETH UNTO US (Deu. 1:20)a fulfillment of Gods promise to Abraham, Gen. 15:16. Well learn more about the Amorites and their conflicts with Israel in chapter three.
22 AND YE CAME NEAR UNTO ME EVERY ONE OF YOU AND SAID, LET US SEND MEN BEFORE US, THAT THEY MAY SEARCH THE LAND FOR US, AND BRING US WORD AGAIN OF THE WAY BY WHICH WE MUST GO UP, AND THE CITIES UNTO WHICH WE SHALL COME. 23 AND THE THING PLEASED ME WELL; AND I TOOK TWELVE MEN OF YOU, ONE MAN FOR EVERY TRIBE: 24 AND THEY TURNED AND WENT UP INTO THE HILL-COUNTRY, AND CAME UNTO THE VALLEY OF ESHCOL, AND SPIED IT OUT.
The destructive critics have attacked these verses in much the same manner as they have the appointment of the judges (Deu. 1:12-14). They find a discrepancy in the fact that while the record here speaks of the people recommending the sending forth of spies, in Num. 13:1-3 it is God issuing the command and working directly through Moses. And though here the spies are said to have gone as far north as the valley of Eschol (Hebron), Deu. 1:24, in Num. 13:21 they are said to have gone as far north as the entrance of Hamatha much farther distance.
The rebuttal by McGarvey is excellent; Nothing in the experience of the people addressed by Moses could have been more familiar than this piece of history; for it furnished the reason why, instead of entering the promised land within less than two years after they left Egypt, they had been kept out of it for more than thirty-eight years longer. It explained the deplorable fact that all the fathers and mothers[10] of the persons addressed, to the number of more than a million, had perished in the wilderness. In referring to it, therefore, as a warning, Moses could with perfect propriety mention such parts of the story as suited his horatatory purpose, and omit all others, without the slightest appearance of ignoring them, much less of denying their existence. He accordingly treats the whole subject in the space of twenty-four verses (Deu. 1:24-46), whereas the original account in Numbers contains seventy-eight. He abbreviates by omitting many well-remembered incidents. He omits the names of the twelve spies and those of the tribes which they respectively represented (416); he omits the whole of the long list of directions which he gave them (1720); he omits the season of the year in which they were sent (21); he omits the names of the giants whose people were found at Hebron (21, 22); he omits the number of days that were occupied in the journey (25); he omits the detailed account the spies gave of the location of the different tribes in the land (29); he omits the thrilling incidents of himself and Aaron falling on their faces before the people, of the urgent pleadings by Caleb and Joshua, and the proposal of the people to stone these four men (Deu. 14:5-10); he omits his own long and earnest pleading with God against the latters proposal to slay the whole multitude and raise up a people from Moses to inherit the land (1121); he omits the greater part of the final sentence upon the rebels (2835); and he omits the fact that the ten false spies died of a plague (36, 37). In the midst of such a multitude of omissions, why should it be thought strange that he omitted to state the whole distance that the spies journeyed, and the fact that God directed him to send them? To look all the facts in the face is all that is necessary to see the impertinence and absurdity of the charge of contradiction. The admission of Driver is then cited.
[10] See footnote under number II in the Introduction. Only the numbered Israelites were cursed.
No doubt the two representations are capable, in the abstract, of being harmonized: Moses, it might be supposed, approving personally of the purpose (Deu. 1:23), desired to know if it had Jehovahs sanction; and the command in Numbers (Deu. 13:1-3) is really the answer to his inquiry.
What could be more reasonable than this, especially as Moses was not in the habit of adopting measures that might involve the lives of a dozen eminent men without Gods approval?[11]
[11] Authorship of Deuteronomy, pp. 8890.
THE SONS OF THE ANAKIM (Deu. 1:28)See under Deu. 9:2.
JEHOVAH YOUR GOD, WHO GOETH BEFORE YOU, HE WILL FIGHT FOR YOU(Deu. 1:30)cf. Deu. 3:22, Deu. 20:4. When God is on our sidethe Lord of hostswe are unconquerable. If God be for us, who can be against us? He who created the world and all it contains; he who made ushow can we insult him by limiting his power and might? His kingdom shall stand forever (Dan. 2:44) and the gates of hades shall not prevail against it (Mat. 16:18).
But suppose God is not on your sidenot undergirding you with his strength, not filling you with his Spirit, not directing you by his word, What then? Draw nigh to God, and he will draw nigh to you (Jas. 4:8). But what of those who draw away from him and reject his counsels? It is a fearful thing to fall into the hands of the living God (Heb. 10:31).
YET IN THIS THING YE DID NOT BELIEVE JEHOVAH YOUR GOD (Deu. 1:32)Their trouble all along, time after time in the wilderness. Take heed, brethren, the writer of Hebrews exhorts us, lest haply there shall be in any one of you an evil heart of unbelief, in falling away from the living God: but exhort one another day by day, so long as it is called Today; lest any one of you be hardened by the deceitfulness of sin: for we are become partakers of Christ, if we hold fast the beginning of our confidence firm unto the end: while it is said,
Today if ye shall hear his voice.
Harden not your hearts, as in the provocation.
For who, when they heard, did provoke? Nay, did not all they that came out of Egypt by Moses? And with whom was he displeased forty years? Was it not with them that sinned, who bodies fell in the wilderness? And to whom sware he that they should not enter into his rest, but to them that were disobedient? And we see that they were not able to enter in BECAUSE OF UNBELIEF (Heb. 3:12-19). That was it exactly, for the word of hearing did not profit them, because it was not united by faith with them that heard (Heb. 4:2). THEY were not able to enter in because of unbeliefWE cannot enter in to the antitype, heaven, with an unbelieving heart, for without faith it is impossible to be well-pleasing unto him; for he that cometh to God must believe that he is, and that he is a rewarder of them that seek after him (Heb. 11:6). Israel exercised faith at the beginning: By faith they passed through the Red Sea as by dry land: which the Egyptians assaying to do were swallowed up (Heb. 11:29). That was a fine beginning. And the next verse in Hebrews gives us another example of Israels faithforty years later! By faith, the walls of Jerocho fell down . . . Where was the faith in the interim? The hall of faith has no illustration from Israel during this period! The reason is, with most of them God was not well-pleased; for they were over-thrown in the wilderness (1Co. 10:5). Will we learn? Will we see the lesson in these things for us? Will we ever recognize that whatsoever things were written aforetime were written for our learning . . . (Rom. 15:4)? Far too often, A servant will not be corrected by words; For though he understand, he will not give heed (Pro. 29:19). Must we, like Israel, be chastized with Gods rod before we begin to heed his will? Is not his word enough? Now these things happened unto them by way of example; and they were written for our admonition, upon whom the ends of the ages are come. (1Co. 10:11).
CALEB . . . HATH WHOLLY FOLLOWED JEHOVAHA wonderful compliment to any child of God! Our Lord demands one hundred percentwill accept nothing less. I beseech you therefore, brethren, by the mercies of God, to present your bodies a living sacrifice, holy, acceptable to God, which is your spiritual service (Rom. 12:1). This is demanded of every true disciple. Then said Jesus unto his disciples, If any man [note that: ANY man!] would come after me, let him deny himself, and take up his cross [Luke adds, daily], and follow me (Mat. 16:24). And if such consecration is needed in all, it is surely a must among todays spiritual leaders. What Paul told Timothy he would tell all the servants of Christ: Be diligent in these things; give thyself wholly to them; that thy progress may be manifest unto all (1Ti. 4:15).
THOU [MOSES] SHALT NOT GO IN THITHERMoses exclusion from the promised land was in punishment for his sin of rebellion and unbelief in response to the striving and murmuring of Israel because of the lack of water (See Num. 20:1-13). Aaron was excluded for the same reason. The basic sin is stated in Num. 20:12 : Because ye believed not in me, to sanctify me in the eyes of Israel . . . Proper action at that time on Moses part would have exalted, glorified, and elevated God in the eyes of Israel. This lack of trustdisbeliefcaused him to do all sorts of wrong things:
1. Moses said the wrong thing: Hear now, ye rebels, shall we bring you forth water out of this rock? (Deu. 1:10). Possibly Moses was not aware of the significance of what he had been ordered to do, but God held him responsible for not obeying him exactly, nevertheless. Obedience to his will is vitally important, whether we understand his purpose or not. Gods will, nothing more; nothing less; nothing else; at any cost, would have been priceless to Moses and Aaron that day, if they had only followed it,[12]
[12] Amplified Old Testament, comment under Num. 20:11.
God had said, Speak to the rock; Moses spoke to the people.
They angered him also at the waters of Meribah,
So that it went ill with Moses for their sakes;
Because they were rebellious against his spirit,
And he spake unadvisely [Rotherham, rashly] with his lips. (Psa. 106:32-33).
And when he spoke, it was with a question mark: Shall we bring you forth water . . .? A question was not involved in Gods command.
2. In addition, instead of speaking to it, as instructed, he smote it twice! Speaking to it wasnt enoughso he didnt speak to it at all, but rather struck it savagely twice! At Rephidim, at the foot of Horeb, Moses was commanded to smite the rock (Exo. 17:6).[13] He may have assumed such a commandment herebut we cannot assume Gods will to be other than that which he has already spoken! He struck the rock twice, which certainly in this case indicates a great perturbation of spirit and want of attention to the presence of God (Clarke).
[13] But never is he instructed to strike it twice.
Through this entire incident, then, Moses failed to sanctify God in the eyes of the peopleand this Because ye believed not in me. Why would Moses and Aaron, Gods great chosen leaders, lack faith? One need not go far for the answer. It is found in the pressing and distressing circumstances of the hourand the fact that they were becoming exasperated, exhausted, and disgusted with the everlasting complaining of the multitudes.
From a purely human standpoint, we would excuse Moses. We would say, Surely God will not keep this great man from the promised land just for loosing his temper this one time! But that is human reasoning, not divine, God despises sin, and his ways are not our ways. Uzzah was killed for staying the ark with his hand; Nadab and Abihu were killed for offering strange fire; Achan was executed, along with his family, for stealing a few articles of the consecrated booty; Korah, Dathan, and Abiram were swallowed up by the earth for murmuring against Gods chosen leadership; Ananias and Saphira were struck dead for lying about their offering to, the churchand so on and on could we extend this list. But what is the lesson for us all? That God despises sinhates disobedience to his commands, and abhors the faithless heart!
Moses, the Man of meekest heart,
Lost Caanan by Self-Will,
To show where grace has done its part
How sin defiles us still.
MOREOVER YOUR LITTLE ONES, THAT YE SAID SHOULD BE A PREY, AND YOUR CHILDREN, THAT THIS DAY HAVE NO KNOWLEDGE OF GOOD OR EVIL, THEY SHALL GO IN THITHER, AND UNTO THEM WILL I GIVE IT, AND THEY SHALL POSSESS IT. (Deu. 1:39)And now, as they were poised on the east of the Jordan, this very prophecy (see Num. 14:1-3; Num. 14:26-33) was being fulfilled. The children were not under the curse, as they were not numbered. It is difficult to estimate their number. There were 603,550 numbered Israelites after a little over a year in the wilderness (Num. 1:46), and 601,730 as they entered Canaan (Num. 26:51). Between these numberings, the older generation of numbered Israelites died, except Joshua and Caleb. We have already pointed out (see the Introduction) that these numberings did not include many people in Israels camp. Levites (Num. 2:33; Num. 26:62), women, children (all those under twenty years old), strangers, and the physically unfit were not counted, for the counted ones (and therefore the recipients of the curse) were only those from twenty years old and upward, by their fathers houses, ALL THAT ARE ABLE TO GO FORTH TO WAR IN ISRAEL (Num. 26:2). This is why we have the divine record worded as it is in Deu. 2:14 . . . thirty and eight years; until all the generation of the MEN OF WAR were consumed from the camp, as Jehovah sware unto them.
BUT AS FOR YOU, TURN YOU, AND TAKE YOUR JOURNEY INTO THE WILDERNESS BY THE WAY OF THE RED SEA (Deu. 1:40)This is the wandering part of Israels journeysroughly thirty-eight years. Kadesh was more or less home base at this time (see Deu. 1:26, Cf. under Deu. 1:19). Now the Amalekite and the Canaanite dwelt in the valley: tomorrow turn ye, and get you into the wilderness by the way of the Red sea (Num. 14:25).
Fuente: College Press Bible Study Textbook Series
(19) By the way of the mountain of the Amorites.Rather, in the direction of the mount. They did not pass the Mount of the Amorites, but went through the great and terrible wilderness from Sinai to Kadesh-barnea. So Moses says in Deu. 1:20, Ye are come unto the mount of the Amorites.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
19. Terrible wilderness, which ye saw Had full experience of: the wilderness of Paran, called to-day et Tih the Wandering. See Num 10:12.
Fuente: Whedon’s Commentary on the Old and New Testaments
Israel Journey to Kadesh With A View To Entering The Land And Withdraw Because of Unbelief ( Deu 1:19 to Deu 2:1 ).
This next section of the speech follows a chiastic pattern bringing out contrasts in order to emphasise the unbelief of the people and the judgment that came on them. It does raise the question as to whether such a lengthy and detailed chiasmus could have been composed without it being written down. In my view it is very unlikely.
a They journeyed from Horeb and went through the great and terrible wilderness (Deu 1:19).
b They came to Kadesh-barnea (Deu 1:19).
c They came to the hill country of the Amorites which Yahweh is giving them (Deu 1:20).
d They were commanded to go up and take possession of the land (Deu 1:21).
e They came near and said they would send up scouts to search out the land (Deu 1:22).
f Moses was pleased and took twelve men, one per tribe (Deu 1:23).
g They ‘turned’ and went into the hill country and found it fruitful (Deu 1:24-25).
h Moses says ‘You would not go up but rebelled against Yahweh’s commandment’ (Deu 1:26).
i They murmured that Yahweh had brought them out to deliver them into the hands of the Amorites because He hated them (Deu 1:27).
j Their hearts melted and they were afraid to go in and they complained about the size of the opposition, and Moses said, ‘Do not be afraid Yahweh will fight for you as He did in Egypt’ (Deu 1:28-30).
k They have seen how Yahweh bore them as a man does his son in all the way that they go (Deu 1:31).
l In this thing they did not believe Yahweh their God (Deu 1:32).
k Yahweh went before them to seek out their camping places and to show them the way (Deu 1:33).
j Yahweh was angry at their complaints and said that they would not go in, but Caleb will see it because he wholly followed Yahweh (and thus did not complain about the opposition and was not afraid) (34-36).
i Yahweh was angry and said that they would not go in. Joshua will go in and cause Israel (of the next generation) to inherit it (Deu 1:37-38).
h Your little ones will go in there and possess it (Deu 1:39).
g They are told to ‘turn’ and go into the wilderness (Deu 1:40).
f They said we have sinned we will go up and fight as commanded (Deu 1:41 a).
e They girded on every man his weapons of war (Deu 1:41 b).
d Commanded not to go up but they went up presumptuously (Deu 1:42-43).
c The Amorites dwelt in the hill country and chased them out (Deu 1:44).
b They abode in Kadesh many days (Deu 1:46).
a They took their journey into the wilderness by the way of the Reed Sea (Deu 2:1).
Note how in ‘a’ they journeyed through the terrible wilderness and in the parallel they had to return to the wilderness. In ‘b’ and parallel they were at Kadesh (thus what went between represented failure because they lingered and did not move on). In ‘c’ they were to be given the hill country of the Amorites, in the parallel they were driven out of it. In ‘d’ they were commanded to go up (and in unbelief did not – Deu 1:32), in the parallel they were not to go up and did so presumptuously. In ‘e’ they sent out scouts (preparation for war) and in the parallel girded on their armour. In ‘f’ Moses was pleased and took twelve men, one per tribe representing all the tribes, and in the parallel they say that they have sinned and will go and fight In ‘g’ they ‘turn’ and go into the fruitful hill country and in the parallel they ‘turn’ and go into the wilderness. In ‘h’ they would not go up to possess it, and in the parallel it is their children who will enter and possess it.
In ‘i’ they murmur that Yahweh had brought them out to deliver them into the hands of the Amorites because He hates them and in the parallel He is angry and says that because of their attitude they will not go in. Only Joshua will cause the next generation of Israel to inherit it. In ‘j’ their hearts melted and they were afraid to go in and they complained about the size of the opposition, while in the parallel Yahweh was angry at their words and said that they would not go in, but Caleb will see it because he wholly followed Yahweh (his heart did not melt). In ‘k’ Yahweh bears them as a man does his son in all they way that they go and in the parallel he seeks out campsites for them and shows them the way. And central to all is the message that lies behind the whole chiasmus, in this thing they did not believe Yahweh their God.
Fuente: Commentary Series on the Bible by Peter Pett
So They Had Journeyed Safely To The Edge Of The Land With God’s Help And Had Sent Out Spies To Assess The Land Who Had Reported That It Was A Good Land ( Deu 1:19-25 ).
Deu 1:19
‘ And we journeyed from Horeb, and went through all that great and terrible wilderness which you saw, by the way to the hill-country of the Amorites, as Yahweh our God commanded us; and we came to Kadesh-barnea.’
The result was that they had been able safely and successfully to negotiate that great and terrible wilderness that lay before them, with its scorching heat and shortage of water, and its many hazards and the hardness of the way, following the ‘highway to the hill country of the Amorites’ that led to the hill-country of the Amorites in Canaan, just as ‘Yahweh their God’ had commanded them. And thus they had come to Kadesh-barnea, an oasis (or group of oases) in the Negeb immediately to the south of Canaan, a place where water was comparatively plentiful.
So everything had appeared successful. They were numerous and plentiful, they were wisely governed, and they had experienced God’s mercies on the way. They should have been ready for anything. The worst was surely behind them, and they had survived.
“The Amorites.” This is a description which can have different meanings which must be decided in context. Sometimes it is used to describe all the inhabitants of Canaan (e.g. Gen 15:16). Sometimes, as here, it is used to describe the dwellers in the hill country in contrast with ‘the Canaanites’ who dwelt in the plain. At others it describes particular groups such as the Amorites over whom Sihon was king (compare Jdg 1:34-35). Descriptions in those days were often general rather than specific, and could be applied loosely. The ‘Amorites’ were in fact mentioned in what are called the Egyptian Execration Texts, small pottery and figurines on which were written the names of Egypt’s enemies so that they could be smashed to release a curse (c 1900 BC).
Deu 1:20-21
‘ And I said to you, You are come unto the hill-country of the Amorites, which Yahweh our God gives to us. “Behold, Yahweh your God has set the land before you, go up, take possession, as Yahweh, the God of your fathers, has spoken to you, do not be afraid, nor be dismayed.” ’
Then Moses had turned to them and informed them of their whereabouts. He had told them that they were just south of the hill-country of the Amorites, the mountain ranges that formed the backbone of Canaan. And that it was that land that Yahweh had given them. He had set it before them and all they had now had to do was go forward trusting in Him, and He would give them possession. He would be with them, but He would not do it all Himself. It was their responsibility therefore to have confidence in Him and take possession of it. For as it was at the command of Yahweh, the God of their fathers, Abraham, Isaac and Jacob, they would not need to be afraid. He Who had proved Himself faithful would be so again. It was Yahweh’s gift. (But they had refused it. Let the present generation therefore not make the same mistake).
Note the three alternative ways of describing Yahweh; ‘Yahweh our God’, ‘Yahweh your God’, ‘Yahweh the God of your fathers’. The titles all draw attention to the fact that He is their unique and distinct covenant God, and the threeness stresses His divine completeness. ‘Yahweh our God’ is the God of the covenant (see verse 6 above). ‘Yahweh your God’ is the God in Whom they can trust. ‘Yahweh the God of your fathers’ is the God Who is bringing them into His continuing covenant and purposes, Who had promised this land to their forefathers. The change from ‘our’ to ‘your’ is made with the intention of boosting their sense of dependence on Him. Thus they were not to be afraid or dismayed (compare Jos 1:9), even though they were again facing the hill-country of the Amorites (compare verses 43-44), because Yahweh was their God.
In our own case God has many things which He wishes to give us, but sadly we often also refuse them because we will not respond. If we refuse He will not force them on us but will pass them to others.
Note that in verse 21 we find the first use of the singular ‘thou’ throughout. ‘Behold Yahweh thy God has set the land before thee. Take possession as Yahweh, the God of thy fathers has spoken to thee. Fear not nor be dismayed’. The purpose of ‘thy, thee’ here would seem to be because of the reference to the relationship with the fathers and it is in the form of a declaration to Israel as a nation as a whole. The idea is to bring out the oneness of Israel as a whole, trueborn and adopted person alike, within the covenant. It is because those who have been adopted have become one with Israel that they can look back to their ‘fathers’.
Deu 1:22
‘ And you came near to me every one of you, and said, “Let us send men before us, that they may search the land for us, and bring us word again of the way by which we must go up, and the cities to which we shall come.” ’
The response of their fathers had been good. They had suggested sending scouts in order to spy out the land so that they would know which way to take and what point to attack from. In Num 13:1-3 it is emphasised that it was Yahweh Who commanded the scouts to go forth, but this is simply a reminder that God’s side of things and ours must go hand in hand. It may be that the Israelites in fact first approached Moses with the idea, which he then put to God in order to obtain His commands on the subject. Or it may have been the other way round. But Moses is here summarising the situation and looking at it from their point of view, seeking to give as good a picture of the failure as possible. He does not want to shame their fathers unnecessarily. Indeed, possibly the plan had first come from Yahweh, and when it had been put to them they had concurred, and even come to him pressing him to carry it out. But considering what had happened in Numbers, and the behaviour of the people, we must see this account as being deliberately very tactful. Moses was wooing his listeners. He was trying to win them over to becoming believing and successful.
Very often we find that when God speaks to someone about doing something that person discovers when he goes forward that others have already been coming to the conclusion that it is what they too must do, for God often prompts different men’s minds in this way when He has a purpose to carry out. Thus it is no surprise that they had suggested what God had intended, even possibly in their eagerness interrupting Moses before he had finished. After all, the sending out of scouts was normal military strategy, and they would know it had to be done. They would have had some experience of it in the wilderness. Scouts would have moved in all directions, and especially ahead, so that they were aware of what was happening around them, and what lay before them. Thus they would have expected it in this situation.
“Let us send men before us.” Perhaps this is intended to be a little ironic. It was Yahweh Who should have gone before them. Had Yahweh gone ahead success would have been guaranteed. But they sent only men.
Deu 1:23-25
‘ And the thing pleased me well; and I took twelve men of you, one man for every tribe, and they turned and went up into the hill-country, and came to the valley of Eshcol, and spied it out. And they took of the fruit of the land in their hands, and brought it down to us, and brought us word again, and said, It is a good land which Yahweh our God gives to us.’
Moses describes how he had been pleased that the inclinations of their fathers had tied in with God’s demands, and explains how he had taken twelve men, one from each tribe, to act as scouts, and that they went up into the hill-country and came to the valley of Eshcol (possibly in the region of Hebron). Quite incidentally we have confirmation that all twelve tribes were present. Numbers tells us that their expedition was in fact somewhat more involved than this (Num 13:21-25), but Moses is not trying pedantically to cover the whole story. Rather he is concentrating on the essentials. (Nothing is worse than a speaker who feels that he must leave no detail out when telling a story. A speaker regularly has to decide when to abbreviate in order to stress his point). He reminds them of the wonderful fruit that had been brought back, which had been collected from Eshcol, and had demonstrated what a good land it was. Indeed all had admitted that it was indeed a good land which Yahweh was giving them. Here was the fruit of the land before them.
All had seemed bright. They were at the border of the land. The land had been scouted and had proved good. All that was now required was to advance with faith in God and begin to take possession of it.
Fuente: Commentary Series on the Bible by Peter Pett
Israel’s Failure to Go in and Possess the Promised Land at Kadeshbarnea In Deu 1:19-46 Moses rehearses Israel’s failure to go in and possess the Promised Land.
Deu 1:22 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.
Deu 1:22
Deu 1:25 Scripture References – Note:
Jas 1:17, “Every good gift and every perfect gift is from above, and cometh down from the Father of lights, with whom is no variableness, neither shadow of turning.”
Deu 1:27 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.
Deu 1:27
“and said, Because the LORD hated us” Comments – Such murmuring people get angry at God when bad things happen to them.
Deu 1:30 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;
Deu 1:29-30
Deu 1:35 Surely there shall not one of these men of this evil generation see that good land, which I sware to give unto your fathers,
Deu 1:35
Rom 8:6, “For to be carnally minded is death; but to be spiritually minded is life and peace.”
Fuente: Everett’s Study Notes on the Holy Scriptures
Kadesh-Barnea and the Spies.
v. 19. And when we departed from Horeb, v. 20. And I said unto you, Ye are come unto the mountain of the Amorites, v. 21. Behold, the Lord, thy God, hath set the land before thee, v. 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. v. 23. And the saying pleased me well; and I took twelve men of you, one of a tribe, v. 24. And they turned, v. 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. v. 26. Notwithstanding ye would not go up, v. 27. and ye murmured in your tents, v. 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 Anakim there. v. 29. Then I said unto you, Dread not, neither be afraid of them. v. 30. The Lord, our God, which goeth before you, He shall fight for you, according to all that he did for you in Egypt before your eyes; v. 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. v. 32. Yet in this thing ye did not believe the Lord, your God, v. 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. v. 34. And the Lord heard the voice of your words, and was wroth, and sware, saying, v. 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, v. 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, v. 37. Also the Lord was angry with me for your sakes, v. 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. v. 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, v. 40. But as for you, turn you, v. 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, v. 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; v. 43. So I spake unto you; and ye would not hear, but rebelled against the commandment of the Lord, and went presumptuously, v. 44. And the Amorites, which dwelt in that mountain, v. 45. And ye returned and wept before the Lord, v. 46. So ye abode in Kadesh many days, according unto the days that ye abode there.
Fuente: The Popular Commentary on the Bible by Kretzmann
EXPOSITION
Deu 1:19-23
Here Moses passes from the judges to the people at large; from charging officials to judge righteously, to reminding the people that they also had received from him commandments which they had to obey. The “things” referred to are either the injunctions specified in Exo 21:1-36; etc; or simply the instructions mentioned in the preceding verses. God had called the Israelites out of Egypt that they should go up at once to Canaan, and he had by Moses done all that was needed for this. But they had been rebellious, and had opposed God’s commands, the consequence of which was that they had been made to experience various trials, especially to wander nearly forty years in the wilderness, so that of those who came out of Egypt only two were privileged to see the Promised Land. The words of Moses in this section supplement and complete the narrative in Num 13:1-33.; but the words are those, not of a compiler, but of one who had been himself a witness of all he narrates.
Deu 1:19-26
That great and terrible wilderness: the desert forming the western side of the Stony Arabia. It bears now the name of Et-Tih, i.e. The Wandering, a name “doubtless derived from the wanderings of the Israelites, the tradition of which has been handed down through a period of three thousand years It is a pastoral country; unfitted as a whole for cultivation, because of its scanty soil and scarcity of water”. In the northern part especially the country is rugged and bare, with vast tracts of sand, over which the scorching simoom often sweeps (see on Deu 1:1). This wilderness they had seen, had known, and had experience of, anti their experience had been such that the district through which they had been doomed to wander appeared to them dreadful. Passing by the way of the Amorites, as they had been commanded (Deu 1:7), they came to Kadesh-barnea (see Num 12:16). Their discontent broke out oftener than once, before they reached this place (see Num 11:1-35; Num 12:1-16.); but Moses, in this recapitulation, passes over these earlier instances of their rebelliousness, and hastens to remind them of the rebellion at Kadesh (Num 13:1-33; Num 14:1-45.), because it was this which led to the nation being doomed to wander in the wilderness until the generation that came out of Egypt had died. It was through faith in God that Canaan was to be gained and occupied by Israel; but this faith they lacked, and so they came short of what God had summoned them t, attain. Hence, when they had come to the very borders of the Promised Land, and the hills of Canaan were before their eyes, and Moses said to them, in the name of God, Go up, possess (“asyndeton emphaticum,” Michaelis), they hung back, and proposed that men should be sent out to survey the land and bring a report concerning it. This was approved of by Moses; but when the spies returned and gave their report, the people were discouraged, and refused to go up. They were thus rebellious against the commandment (literally, the mouth, the express will) of Jehovah their God; and not only so, but with signal ingratitude and impiety they murmured against him, and attributed their deliverance out of Egypt to God’s hatred of them, that he might destroy them (see Num 13:1-33, to which the narrative here corresponds).
Deu 1:27
Ye murmured in your tents; an allusion to what is recorded in Num 14:1, etc. Moses addresses the people then with him as if they had been the parties who so rebelled and murmured at Kadesh, though all that generation, except himself, Joshua, and Caleb, had perished. This he does, not merely because of the solidarity of the nation, but also that he might suggest to them the possibility that the same evil spirit might still lurk among them, and consequently the need of being on their guard against allowing it to get scope.
Deu 1:28
Our brethren have discouraged our heart; literally, hate melted or made to flow down our heart (, Hiph. cf , to flow down or melt), have made us fainthearted. The cities are great and walled up to heaven; literally, are great and fortified in the heavens. To their excited imagination, the walls and towers of the cities seemed as if they reached the very sky; so when men cease to have faith in God, difficulties appear insurmountable, and the power of the adversary is exaggerated until courage is paralyzed and despair banishes hope. Sons of the Anakims; elsewhere (Num 13:22; Jos 15:14; Jdg 1:20) children or sons of the ‘Anak. ‘Anak may originally have been the proper name of an individual, but it appears m the Bible rather as the designation of the tribe. It is the word for neck, and this race, which were strong and powerful men, or their progenitor, may have been remarkable for thickness of neck; this, at least, is more probable than that it was from length of neck (Gesenius) that they got the name, for a long neck is usually associated with weakness rather than strength. Some have supposed the Anakim to have been originally Cushites; but the origin of the tribe is involved in obscurity.
Deu 1:29-40
Moses endeavored to rouse the drooping courage of the people, and persuade them to go up by reminding them that God, who was with them, would go before them, and fight for them as he had often done before; but without success, so that God was angry with them, and forbade their entrance into Canaan. This is not mentioned in Numbers, probably because Moses’ appeal was unsuccessful. The whole of that generation was bound to fall in the wilderness, except Caleb and Joshua; only their children should enter the Promised Land.
Deu 1:29, Deu 1:30
Moses exhorts the people not to be afraid, as if they had to encounter these terrible enemies solely in their own strength; for Jehovah their God was with them and would go before them, as he had gone before them hitherto, to protect them and strike down their enemies.
Deu 1:31
Not only at the Red Sea did God appear for the defense of his people and the discomfiture of their enemies, but also in the wilderness, which they had seen (as in Deu 1:19), where (, elliptically for ) Jehovah their God bore them as a man beareth his son, sustaining, tending, supporting, and carrying them over difficulties (comp. Num 11:12, where a similar figure occurs; see also Isa 46:3, Isa 46:4; Isa 63:9, etc.; Psa 23:1-6.).
Deu 1:32, Deu 1:33
Yet in this thing ye did not believe the Lord your God; literally, With this thing [or With this word] ye were not believing in Jehovah your God. The Hebrew , like the Greek , signifies either thing or word. If the former rendering be adopted here, the meaning will be, Notwithstanding this fact of which you have had experience, viz. how God has interposed for your protection and deliverance, ye were still unbelieving in him. If the latter rendering be adopted, the meaning will be, Notwithstanding what I then said to you, ye remained unbelieving, etc. This latter seems the more probable meaning. In the Hebrew text there is a strong stop (athnach) after this word, as if a pause of astonishment followed this utteranceNotwithstanding this word, strange to say! ye were not believing, etc. The participle (“believing”) is intended to indicate the continuing of this unbelief. So also in Deu 1:34, the participle form is used”who was going in the way before you,” to indicate that not once and again, but continually, the Lord went before them; and this made the sin of their unbelief all the more marked and aggravated. (For the fact here referred to, see Exo 13:21, etc.; Num 9:15, etc.; Num 10:33-36.)
Deu 1:34
And the Lord heard the voice of your words, and he was wroth, and sware, etc. (comp. Num 14:21-24).
Deu 1:35, Deu 1:36
They were all, the whole generation of them, evil, and therefore not a man of them should see the good land which God had promised to their fathers, with the exception of Caleb, who had wholly followed the Lordhad remained steadfast and faithful whilst the others fell away. Joshua also was exempted from this doom; but before mentioning him, Moses refers to himself as having also come under the Divine displeasure.
Deu 1:37
The Lord was angry with me also for your sakes, saying, Thou also shalt not go in thither. This must be regarded as parenthetical, for what he here refers to in regard to himself occurred, not at the time of the rebellion at Kadesh, but at the time of the second arrival of the people at that place, many years later. This parenthetical reference to himself was probably thrown in by Moses for the purpose of preparing for what he was about to say respecting Joshua, in whom the people were to find a leader after he himself was gone. It may be noted also that Moses distinguishes between the anger of the Lord against him, and the wrath which broke forth upon the peoplea distinction which is aptly preserved in the Authorized Version by the words “was wroth” () and “was angry” (). For your sakes; rather, because of you, on accent of you. The Hebrew word () comes from a root meaning to roll, and signifies primarily a turn in events, a circumstance, an occasion or reason. Moses reminds the Israelites that the misconduct of the people was what led to God’s being angry also with him (see Num 20:7, etc.; comp. Psa 106:32, Psa 106:33).
Deu 1:38
Though the rebellious generation were to perish, and Moses was not to be permitted to enter Canaan, God would not depart from his promise, but would by another leader bring the people to the inheritance which he had sworn to their fathers to give them. (For the account of Joshua’s appointment and installation, see Num 27:15-23.) Which standeth before thee; i.e. to be thy minister or servant (Exo 24:13; Exo 33:11; Num 11:28; comp. for the meaning of the phrase Deu 10:8; Deu 18:7; Dan 1:5). Encourage him; literally, strengthen him (comp. Deu 3:21, Deu 3:22; Deu 31:7, Deu 31:8). Inherit it; the “it” refers back to Deu 1:35, “that good land.” In Deu 1:8 and Deu 1:21, the land is spoken of as to be possessed by the Israelites; here it is spoken of as to be inherited by them. The former has reference to their having to wrest the land by force from the Canaanites (, to occupy by force, to dispossess; cf. Deu 2:12, Deu 2:21, Deu 2:22, where the verb is, in the Authorized Version, rendered by “destroy”); the latter has reference to their receiving the land as a heritage () from God, who, when he divided to the nations their inheritance, assigned Canaan to the children of Israel (Deu 32:8). “Joshua the executor of the inheritance” (Schroeder).
Deu 1:39
Only among the young of that generation should the inheritance be divided, as they had no part in the rebellion of their seniors. Your little ones; i.e. children beginning to walk (, from mo, to trip, to take short and quick steps). And your childrenboys and girlswhich in that day had no knowledge between good and evil; rather, of whom [ye said] they know not today good and evil. The Hebrews were wont to express totality or universality by specifying contradictory opposites, as, e.g. great and small (2Ch 34:30), master and scholar (Mal 2:1-17 :20), free and bond (Rev 13:16; Rev 19:18), shut up and left (Deu 32:36, where see note; 1Ki 14:10), etc. Accordingly, when good and evil are set over against each other, the notion of entireness or universality is expressed. Thus, when Laban and Bethuel said to Abraham’s servant “We cannot speak unto thee bad or good” (Gen 24:50), the meaning is, We can say nothing at all. Absalom spake to Amnon “neither good nor bad” (2Sa 13:22); that is, he did not say anything to him. The woman of Tekoa said to David, “As an angel of God, so is my lord the king to discern good and bad” (2Sa 14:17); i.e. There is nothing the king does not knowhis knowledge is universal. Hence to know good and evil came to mean to be intelligent, and not to know good and evil to be unintelligent, as is a babe. The children here referred to knew nothing, and consequently could not be held as morally responsible; comp. Isa 7:15; Homer, ‘ Odyssey,’ 18.228
Deu 1:40
The command to go to the mount of the Amorites (Deu 1:7) is recalled, and they are ordered to turn into the wilderness and go by the way leading to the Red Sea (setup. Num 14:25).
Deu 1:41-46
The people, appalled at the prospect of another sojourn in the wilderness, yet still rebellious and disobedient to God’s command, though professing penitence, determined, in spite of direct prohibition on the part of God by Moses, to go up and force their way into Canaan; but were punished for their presumption by being utterly defeated and put to flight by the Amorites (comp. Num 14:40-45).
Deu 1:41
We have sinned; in Numbers it is simply said that “the people mourned greatly” (bemoaned themselves, ); but this is not incompatible with the statement here that they confessed their sins; the one would naturally accompany the ether. Their confession, however, was in word only; their conduct showed that it was not sincere. In Numbers (xiv. 44) it is said, “They presumed to go up;” here it is said (verse 41), Ye were ready to go up, rather, Ye acted heedlessly with levity, or rive. lonely, to go up. The verb here () occurs only in this place, and is of doubtful signification. The Rabbins compare it with the , lo we! here we be! of the people in Num 14:40. It is the Hiph. of , which is supposed to be the same as the Arabic, see Arabic word, to be light, easy; and from, this the meaning, “ye went up heedlessly, is deduced. None of the ancient versions, however, give this meaning. The LXX. has ; the Vulgate, instructi armis pergeretis in montem; Onk; (and ye began to ascend); Syriac, see Arabic word, (and ye incited yourselves to go up).
Deu 1:42
Moses, by the command of God, warned the people that, if they presumed to go up, they should go without his protection, and so would certainly fall before their enemies.
Deu 1:43
In vain were they thus warned. Moses spoke to them as God commanded, but they would not be persuaded. Went presumptuously; rather, acted insolently and went up; margin, Authorized Version, “Ye were presumptuous, and went up” The verb here (, from , to boil) signifies tropically, to act proudly, haughtily, insolently (comp. Neh 11:29, Authorized Version, “dealt proudly”).
Deu 1:44
The Amorites, for the Canaanites generally; in Numbers, the Amalekites are specially mentioned as joining with the Amorites in chastising the Israelites. These tribes came down from the higher mountain range to the lower height which the Israelites had gained, and drove them with great slaughter as far as Hormah, in Seir, chasing them as bees do, which pursue with keen ferocity those who disturb them. Hormah (Ban-place), the earlier name of which was Zephath (Jdg 1:17), was a royal city of the Canaanites, taken by the Israelites towards the close of their wanderings, and placed by them under a ban (Num 21:1, etc.), which ban was fully executed only in the time of the Judges. It is here and elsewhere called Hormah by anticipation. The old name Zephath seems to have survived that given to it by the Israelites in the name Sebaita or Sepata, the Arabic form of Zephath, the name of a heap of ruins on the western slope of the rocky mountain-plateau Rakhmah, about two hours and a half south-west of Khalasa. This is a more probable identification than that of Robinson (‘Res.,’ 2.18), who finds Hormah in the rocky defile of Es-Sufah, an unlikely place for a city of the importance of Zephath to be in.
Deu 1:45
Ye returned; i.e. either to Kadesh, where Moses had remained, or from their rebellious and defiant attitude to one of apparent submission and contrition, or the whole phrase, “Ye returned and wept,” may mean merely that they wept again, as in Num 11:4, where the same words are used. And wept. They mourned their misfortune, and complained on account of it (comp. for the meaning of the phrase, Num 11:4, Num 11:18, Num 11:20). Before Jehovah; i.e. before the tabernacle or sanctuary (comp. Jdg 20:23, Jdg 20:26). Their mourning was not that of true repentance, and, therefore, the Lord would not listen to them or give heed to their wail (comp. Pro 1:24, etc.).
Deu 1:46
It was unnecessary that Moses should tell the people the precise length of time they abode in Kadesh after this, because that was well known to them; he, therefore, contents himself with saying that they remained there as long as they did remain (comp. for a similar expression, Deu 9:25). How long they actually remained there cannot be determined, for the expression, many days, is wholly indefinite.
HOMILETICS
Deu 1:19-33
Sending the spies.
This paragraph contains a brief review of events which are recorded in Num 13:1-33; Num 14:1-45. Israel had left the wilderness of Sinai; the cloud now rested in the wilderness of Paran. At this point they were not very many days’ journey from the land of promise. But it would seem that they did not like to go in and take possession of the land without more information than they as yet possessed as to its accessibility and its fitness for their permanent home. So they proposed that spies should be sent ahead. We gather that, at the desire of the people, Moses asked advice of the Lord, and in consequence he wag bidden to accede to their request. Twelve men were sent. Ten brought an evil report of the land; two only were full of heart and hope, strong in faith, giving glory to God. Numbers carried more weight than worth. The report of ten bore down that of two. The people would not believe the Lord. They said in their unbelief, “Let us make a captain, and return into Egypt,” and even (Neh 9:17) “appointed a captain to return to their bondage.” And a sad and sorrowful glance does Moses cast over the sin of that time. Let us glance at it too. We will endeavor to gather a true estimate of the course which Israel took, taking care, as we go on, to see how far the incidents recorded here convey instruction to many whose feelings are analogous to theirs, In estimating this case, let us look
I. AT THE COURSE ISRAEL TOOK IN SENDING THE SPIES.
1. It was unnecessary. For they had been redeemed by a strong hand and by a stretched-out arm from the bondage and degradation of Egypt; their deliverance had been effected for them by the free love, spontaneous care, and watchful providence of God. Surely it should not have been hard to argue on this wise: “He who has shown us such wondrous mercy will not be wanting to us to the end.” It was surely needless to send out any scouts to Canaan, to survey the land before them. A wiser and better care than theirs had done this for them, and there was no more need for them to send to spy out the land than to have sent pioneers to clear their way through the deep! But, in thus chiding Israel, are we not really rebuking ourselves? We have to bethink us of a rescue, before which that of Israel fades into nothingness. And how has our rescue in Christ been effected? By our power or skill? Nay, but by a wisdom, power, and love, which in blessed union did combine in the cross of Christ to save us. Is not, then, the inference more than warranted, “He that spared not,” etc. But if so, why need we strain our eyes to pierce the gloom that hangs over our future course? We need not faithlessly forecast.
2. It was undesirable, and that on several grounds.
(1) It was manifestly hindering their march.
(2) They were confronted by the prospect of an accumulation of difficulties which would come only one at a time.
(3) Israel therefore darkened the present by prying into the future. So it is now. “Sufficient unto the day is the evil thereof.” Our daily course, with its mingled comforts and cares, may be so peaceful if we will calmly leave the future to him who knows and plans all; but if we, with our short foresight and our little strength, will foolishly set before us in one perplexing combination all the difficulties which will come only one by one; if we think and speak as if our God would leave us alone when they come,we shall dishonor him, and shade the present by anticipating the future.
II. LET US LOOK AT THE CONCLUSIOIN TO WHICH ISRAEL CAME ON THE REPORT OF THE SPIES. They resolved to go back and to return to Egypt, and appointed a captain to lead them. It was one-sided, forgetful, ungrateful, and ruinous.
1. It was one-sided. True, the sons of Anak were in the way. But who was above them all? See Caleb’s putting of the case, in Num 14:6-9.
2. It was forgetful For was not the fact of all these enemies being in the land explicitly named in one of the earliest promises (Exo 3:17); and had not God promised to drive them out?
3. It was ungrateful. After all the love which had been shown them, how could they so requite it?
4. It was ruinous (see Num 4:33-38; Deu 1:32-39). But are there not some now who start fairly in the Christian race, or seem to do so, and yet who, when some difficulty meets or threatens them, turn hack and go away (cf. Mat 13:20, Mat 13:21)? Nor can we safely neglect the warning consequent on this incident given in Heb 3:4. To quit the leadership of Christ because of present or impending difficulties will be much more grievously sinful than it was for Israel to propose to quit the leadership of Moses. The four points named above will apply also here. It will be:
1. One-sided. For supposing, as we try to peer into the future, possible or even certain difficulties do present themselves, ought we not to remember that with the demand on the strength there will be given strength to meet the demand? Why look at one without looking at the other?
2. It will be forgetful. For what are the words of Holy Writ? What are we bidden to expect? Have we ever been told that we are to have a smooth path through life? Have we never read that “through much tribulation we must enter the kingdom?” Have we not read that we must expect to be “partakers” of Christ’s sufferings?
3. It will be ungrateful. Did not our Savior tread a thorny path for us; and have we no return to make in treading a thorny path for him? Do we thus intend to repay the sorrow and blood of Calvary?
4. It will be ruinous if we turn back. Difficulties we seek to shun will be multiplied a hundred-fold. The ease we would fain secure will not be ours. While, instead of having to conquer the sons of Anak, we shall have to encounter the condemnation of our Savior and Lord. Let us press onward still to the rest which remaineth. On! for honor demands it. On! for gratitude requires it. On! for love, infinite love, expects it. On! only a step at a time, and if the giant Anakim appear, the Lord will fight for us. On! and if we come to Jericho’s walls, faith’s trumpet blast shall bring them to the ground. On! and you will have many a cluster of grapes sent to you by the Lord of the land, to show you its richness, and that you may taste of its fruits ere you enter there! Trust your God, ye people, follow the Lord fully, and not all the powers of earth or hell shall keep you from the promised rest!
Deu 1:32-35
The grievous consequences of unbelief.
Moses rehearses in the hearing of Israel the strange story of “their manners in the wilderness,” and reminds them how their unbelief had provoked the Lord to anger, and had deprived vast numbers of them of the rest they had hoped to enjoy. We ought to be at no loss how to apply this to present day uses. The Holy Ghost, by the mouth of David, renews the warning voice. The writer of the Epistle to the Hebrews, both by argument and exhortation, repeatedly says, Take heed lest a like evil befall you (Heb 3:7-19; Heb 4:1-11). Whence observe
I. HERE IS A REMARKABLE FACT TO BE NOTED: viz. Divine arrangements apparently failing of their end through the misconduct of man.
1. God had made provision for securing the entrance of Israel into their land. Early had the promise been made. Long and patiently did the patriarchs await its fulfillment (Heb 11:13). God had watched over his people’s wanderings. He beheld them in Egypt. When the time for liberating them was come, Moses was at hand. Israel had but to stand still, and see the salvation of the Lord, again and again. The Law was given from Sinai. Manna descended from heaven. Water gushed from the rock. The pillar of fire and of cloud was their guard, light, or shade. They knew what God intended to do for them. The promise was clear; the conditions were plain; the warnings were solemn; the threatenings were terrible. No excuse of ignorance could be pleaded by the people. Yet:
2. All were insufficient to prevent their defection of heart from God. They were perpetually doubting God. “Ten times” (Num 14:22). Unbelief led to the breaking forth of lust. They forfeited the promise; and of the many thousands who started for Egypt only two survived to enter Canaan. “So we see that they could not enter in because of unbelief.”
II. THERE IS GREAT DANGER LEST THE PARALLEL BETWEEN OURSELVES AND ISRAEL, ALREADY SEEN IN GREATER MERCY, SHOULD BE SEEN AGAIN IN A GREATER RUIN. There is already a parallel in mercy.
1. There is a complete arrangement for meeting all our wants on the way to a nobler rest.
2. In treading the way, we have a far better Leader than Moses.
3. We have far clearer light than Israel had.
4. We have fuller and richer promises.
5. We have a far higher rest in view.
6. Throughout the way there will be demands on our faith.
7. There is a danger from within, lest we should distrust God.
Are we not conscious of such a danger? Our hearts are sinful, and predisposed to doubt. We have doubted God very much, and thus wronged him in times gone by. Such unbelief may take or may have taken the form of presumption or of despair. For an illustration of the former, see next Homily. The latter kind of unbelief may be almost indefinitely varied. Men may doubt
(1) the power of God to bring them to the rest; or
(2) the willingness of God to do it; or
(3) the readiness of God to bring them to the rest, without questioning his care for others; or they may even go so far as to doubt
(4) whether the promises of the rest be Divine;
(5) whether there is any such rest as the one promised; and even
(6) whether there is any God of promise.
Whichever of these forms a despairing unbelief may assume, the evil of it is sufficiently manifest. It is the greatest dishonor which we can cast on God, to allow the thought to gain the mastery, that we are flung down hither without any sure destiny of blessedness being disclosed, or without any certainty of reaching it being made known. Besides, doubt prevents work; it paralyzes. Doubting God gives the rein to every lust.
8. And unless we “take heed,” if we suffer doubt to get the mastery, as Israel lost their rest, we shall lose ours. What present rest can we have while unbelief has the upper hand? Doubt is essentially unrest. How can we enjoy any future rest? What sympathy with God can we have? Besides, God declares, “They shall not enter into my rest.” In that heavenly rest none can or will share who do not implicitly believe the promise and loyally obey the precept.
9. And how much more serious it will be to trifle with Christ, than to slight Moses (Heb 10:28-31) But there is a very bright side to this subject. While unbelief will shut us out of heaven, nothing else will! Nothing can shut us out of heaven but doubting God! Poverty cannot. Persecution cannot. Reproach cannot. Obscurity cannot. No one shall ever sink who trusts his God. See that young and weak believer who has turned his back on the world, and set his face heavenward. A thousand difficulties bristle up in all directions. But he meets them all, saying, “God called me, God will help me, God will lead me, God will guard me.”
“A feeble saint shall win the day,
Though death and hell obstruct the way!”
Yea, even so! “Them that honor me,” saith God, “I will honor.” But, must we not look to him who awakened our faith, to sustain it? ‘Tis even so. Ever have we to say, “Give what thou commandest, and then command what thou wilt.” “Lord, we believe; help thou our unbelief.” And is there not enough revealed of God and of his wondrous love in Christ to put every doubt to flight, when all that God is to us is laid home to our hearts by the Holy Ghost? Here, indeed, is a quickening, inspiring, sustaining force, of which Israel knew little or nothing. “Greater is he that is for us than all they which be against us.” “He that spared not his own Son, but gave him up for us all, how shall he not with him also freely give us all things?” Let us doubt ourselves as much as we will, but our God and Saviornever. He hath said, “I will never leave thee nor forsake thee.” “Hath he said, and shall he not do it? Hath he spoken, and shall he not make it good?”
Deu 1:41-46
Forced back!
In the preceding paragraph we had an illustration of unbelief in doubting the promise of God, and of the effect of that unbelief in excluding from the promised rest. Here we have an illustration of a like unbelief working in precisely the opposite direction; as Israel feared to go up notwithstanding the promise of God, so now we find them resolving to go up in spite of the prohibition of God, “acting,” as an expositor remarks, “in contempt of the threatening, as they had before acted in contempt of the promise, as if governed by a spirit of contradiction.” The points in the history which should be noted are these.
1. As the men of that generation (two only excepted) were debarred from entering Canaan, they have to wander in the desert for forty years.
2. They rebel against this Divine arrangement, though we, who at this distance of time “see the end of the Lord,” can perceive how much mercy there was in it.
3. There was a short way to Canaan, through a hill country, which to human judgment would seem preferable to a “march far wandering round.”
4. In this route enemies would surely assailAmorites, Amalekites, etc.
5. Israel made light of these difficulties.
6. God forbade their going up. Moses forbade them. The ark was not moved from its place in the camp.
7. The people were resolved to go up, defiantly, insolently (Gesenius, sub verb.).
8. They paid dearly for their presumption. They were forced back.
9. They grieved and wept over their disappointment.
10. Such weeping God does not regard. “Tears of discontent must be wept over again.” As they had before found out the folly of distrusting God’s strength, so now they had to bewail the uselessness of presuming on their own! We cannot be wrong in continuing to follow the apostolic teaching in regarding the Canaan of Israel’s hope as a type of the higher “rest” which “remaineth for the people of God‘ (cf. Heb 4:1).
I. THE LAW OF OLD IS IN FORCE STILL, THAT THE UNBELIEVING SHALL NOT ENTER INTO REST. This is the teaching, under varied forms, of no small part of the Old Testament and of the New. We may inquire, if we will, into the philosophy of this; and in doing so, we shall find but little difficulty in seeing the essential impossibility of one who doubts God finding rest anywhere. Doubt is unrest. But whether or no one can discern the deep reason of it, there stands the word, with its awful bar, “He that believeth not is condemned already.”
II. IT IS A DREARY OUTLOOK FOR THE UNBELIE
To wander on, and to be moving towards some destiny or other, but yet to have no prospect of rest at the end of the journey, is it not dreary? We do not deny that men may, as they say, resign them, selves to the inevitable. And we even admit that men may so far control themselves, as, with stoical unfeelingness, to take “a leap in the dark.” But not all this can blind us to the misery of those who move on under the ban, “The unbeliever shall not see rest.”
III. THE SAME UNBELIEF WHICH DOUBTS THE PROMISE ALSO DESPISES THE THREATENING. Both promise and threatening come from one and the same God; hence whoever doubts him will be as likely to question one as the other. And it is very, very easy for unbelief to urge plausible arguments or questionings concerning the threatenings; e.g. “Has God said that?” “God will not be so severe;” “God cannot mean me;” “Who can tell whether the judgment day will ever come?” etc.
IV. THIS UNBELIEF MAY MAKE A DESPERATE EFFORT TO PROVE THE THREATENING NULL AND VOID. “We WILL go up!” How much does this remind us of what our Savior says in his Sermon on the Mount (cf. Mat 7:22)! As if unbelief would carry its daring up to the very judgment seat (see also Mat 25:10-12; Luk 13:24-26).
V. AN ATTEMPT TO ENTER THE REST IN A WAY CONTRARY TO GOD‘S WORD, WILL BE FORCED HELPLESSLY BACK. Israel was disastrously repulsed, and found it “hard to kick against the pricks.” “Woe unto him that striveth with his Maker!” “Hath any hardened himself against God, and prospered?” (see continuation of New Testament passages referred to above). Man can do many wonderful things, but there are five things he never can do: He cannot evade the sentence of God; he cannot postpone it; he cannot nullify it; he cannot modify it; he cannot impeach it. “We are sure that the () sentence of God is according to truth.”
VI. THE WEEPING OF DISAPPOINTMENT WILL BE UNAVAILING. “Ye returned and wept before the Lord; but the Lord would not hearken to your voice, nor give ear unto you.” It will be of no use whatever trying to enter Canaan if the sentence has finally gone forth against us, “Ye shall not see my rest;” nor will it avail to try to enter by any other than God’s own appointed way; nor will the murmuring, or wailing, or gnashing of teeth at all alter the matter. There may he as much unbelief in tears as in trifling. By no other means than implicit faith in and unswerving loyalty to God in Christ, can we find rest for our souls either here or hereafter. Oh that sinful men would “hear the voice of Jesus say,” “Come unto me, all ye that labor and are heavy laden, and I will give you rest!” Apart from Christ, our souls must wander in dry places, seeking rest and finding none.
HOMILIES BY D. DAVIES
Deu 1:19-46
Irrecoverableness of wasted opportunity.
I. THE CULMINATION OF OPPORTUNITY OFTEN FINDS A MAN UNPREPARED TO OCCUPY IT. The point of time referred to here was the supreme moment in Israel’s history. They had relinquished Egypt, endured privation, performed a toilsome journey, for one object, viz. to possess Canaan; yet, when they touched the threshold of the inheritance, they failed to rise to the conception of their privilege. They hesitated, dawdled, fearedand failed. Men play with opportunity as a toy, and when their eyes open to see its value, lo! it has vanished. Possibly, there is a supreme moment in every man’s history; yet often he is too indolent to improve it. Every morning is not a May-day. Many reach the margin of a glorious destiny, and then turn back to the desert, The path of duty is very plain; but self-indulgence makes us blind as a mole.
II. THE DISHONESTY OF PRUDENTIAL PLEAS. These Hebrew men thought themselves very sagacious to suggest the experiment of the spies; and God endured their whim. Yet there was no reason for this precaution. With God as a Pioneer and Protector, they might have known that it was safer to follow the fiery pillar than to remain at ease in their tents. The command was plain”Go up and possess.” Therefore all delay, and all reconnoitering, was sin. If we were to deal honestly with inclination, if every whisper of conscience were obeyed, we should often see through the thin guise of our own pretences; we should strip the veneer of insincerity from our deeds. In some dark cavern of our hearts we may find, by honest search, some wish that we are ashamed to avow. There is often a conspiracy in the man against himself. We hunt for excuses to cover disobedience.
III. UNBELIEF DEVELOPS, THROUGH MANY STAGES, INTO RANK REBELLION. The report of the spies confirmed the word of God. This always accords with external fact, and with human experience. God had not said that the Canaanites were few or weak. What mattered it how tall and brawny they were, if so be God were on their side, and fought for them? Old Unbelief is a fool, and ought to be decorated with cap and bells. Unbelief is poison, and saps the basis of our strength, enervates our courage, and melts our iron into flux. Unbelief develops into falsehood, and perverts the truth of God into lying. Unbelief maligns and traduces Godcharges him with the basest crime. It calls evil good; purest love it styles blackest hate. It is the essence of blasphemy. It is the crime of crimesthe seed of miserythe germ of hell.
IV. THE RETRIBUTIONS OF GOD ARE SEVERE AND EQUITABLE. Much that human judgment deems to be retribution is not penalty. Bodily suffering is usually corrective, not destructive. The retributions of God are co-related to the sin. Men pamper the passion for drink: inappeasable thirst shall be their doom. Men say to God, “Depart from me!” God responds, “Depart from me!” The Hebrews would not march into possession of Canaan: therefore they shall dwell and die in the desert. Retribution is related to sin as fruit to blossomas wages to work. There comes a point where return is impossible. God swears that it shall be so. The oath is an oath of righteousness. Nevertheless, out of the crowds of the nameless ungodly, individual liegemen shall be honored, even Caleb and Joshua. These are elect spiritschoice natures. In the day of overwhelming calamity, God does not overlook the solitary righteous. “He hideth him in the hollow of his hand.” The proofs of inviolable equity are written in gigantic capitals on the heavens and on the earth.
V. THE FORECASTS OF FEAR ARE OFTEN THE REVERSE OF REALITY, Cowardly and disobedient Hebrews pretended a far-reaching concern for their children. “If we are slain in this invasion of Canaan, what will become of our little ones?”thus argued these malcontents. “Can we endure to think that they shall become a prey to these human wolves?” They were frightened at a mirageterrified at the shadow of their own folly. Facts were the very reverse of their fears. These “little ones” God would take into trainingdrill them by the hardy discipline of the wilderness, and qualify them for warfare and for conquest.
VI. REPENTANCE HAS MANY COUNTERFEITS. There is often confession of our folly, and yet no repentance; promise of amendment, yet no repentance. There may he poignant regret for the past, bitter shame, sharp remorse, deep compunction, severe self-judgment, yet no repentance. For repentance is soul-submission unto God. It brings our feeling, desire, will, into harmony with God’s feeling and will. Repentance has not thoroughly penetrated the soul until we love what God loves, and hate what God hates. True repentance works for righteousness. Deceit may so worm itself in the heart as to intertwine itself round every fiber of our being. We may ultimately become so blind as not to discern between truth and falsehood. The repentance of these Jews was a carnal sorrow that produced fruits of death.
VII. PRESUMPTION IS AS CRIMINAL AS PUSILLANIMITY. We dishonor God as much by going beyond the line of duty, as by falling short of it. Each alike is an act of disobedience. We cannot atone for cowardice yesterday by an excess of rashness today. The essence of obedience is promptitude. It is not the same whether we observe the command today, or tomorrow. Between the two there may be a gulf deep as hell itself. The prohibitions of God are as sacred as his positive commands. What is a duty today may be a sin tomorrow, because the precept may be withdrawn. Some commands are eternally permanent; some have only temporary prevalence.
VIII. REPENTANCE OFTEN COMES TOO LATE. During lifetime, repentance has moral productiveness. We may not attain the precise object, which by repentance we hoped to gain; nevertheless, real repentance brings relief and gladness to the soul! Esau was afterwards a better man for his repentance, though he could not recover his birthright. To these Hebrews, repentance came too late for them ever to possess the earthly Canaan: let us hope it availed to gain them the heavenly. It is possible for repentance, long-delayed, to be unavailing. “Because,” says God, “I have called, and ye refused I also will laugh at your calamity, Then shall they call upon me, but I will not answer.” “He swore in his wrath, They shall not enter into my rest.” When all gracious remedies are exhausted, “it is impossible to renew men unto repentance.” It is a perilous thing to tamper with conscience, or to trifle with God.D.
HOMILIES BY J. ORR
Deu 1:19
That great and terrible wilderness.
An emblem of the rough and afflictive way by which God leads his people to the higher rest.
I. THE FACT OF THIS WILDERNESS DISCIPLINE. We need not exaggerate. We admit all that can be said of the world as a fair and delightful residence, in which we have much to make us happy. But it cannot be denied that the picture has a darker side. The man who has drunk deepest of the world’s pleasures is he who can tell best how unsatisfying it is as a portion for the spirit. There are more sad and weary hearts in this same world than a glance at the surface of society would lead us to suspect. There are numbers to whom life is one hard, dreary, terrible, hopeless struggle with adverse conditions. The joy of a life is often blighted by a solitary stroke; and in how many eases does some secret grief embitter what seems from the outside a prosperous existence! The believer is no more exempt than others from these ordinary griefs of lifefrom poverty, trial, pain, bereavement. But he has thoughts and feelings of his own, which add to the pain of his situation. He is a Christian, and contact with the world’s evil tries and grieves him as it will not do a worldly man. His hope is beyond, and this makes earth, with its imperfect conditions, its broken ideals, its unsatisfied yearnings, seem drearier to him. Like his Master, his ear is quicker to catch the strain of human woe“the still sad music of humanity”than the strain of noisier mirth. All this compels him to look at life prevailingly under an aspect of privation, discipline, and trial, and it is in no unreal sense that he speaks of it as the “wilderness.” When troubles crowd on him, it is literally, as to others, “waste and howling,” a “great and terrible” desert.
II. THE ENDS OF THIS WILDERNESS DISCIPLINE. These are numerous.
1. In part the discipline is inevitablebound up with the conditions of existence in a world “made subject to vanity.” But:
2. The discipline is useful.
(1) It tries and proves the heart (Deu 8:2).
(2) It inures to hardship.
(3) It develops the nobler qualities of characterfaith, patience, resignation, etc. (Rom 5:3).
(4) It makes the lest sweeter when it comes (Revelations Deu 7:14; Deu 14:13).J.O.
Deu 1:21
Courage.
“Fear not, neither be discouraged” (cf. Jos 1:7, Jos 1:9).
I. GOD‘S WORK NEEDS COURAGE.
1. The enemies are many.
2. The enemies are strong.
3. Humanly speaking, we are feeble in comparison with them.
Distinguishing between real and nominal Christianity, it might be plausibly held that there is today greater talent, intellectual power, wealth, rank, and social influence enlisted on the side of unbelief than on the side of faith. But the true citadel of unbelief is the evil heart; and what powers of our own are sufficient to storm that?
II. IN GOD‘S WORK THERE IS EVERY REASON FOR COURAGE.
1. God is with us. Our cause is his cause.
2. He has promised victory, and he is able to keep his promise.
3. The past should encourage us.
The Church can never come through greater conflicts than those in which she has already proved herself victorious.J.O.
Deu 1:22-32
The mission of the spies.
We see from two instances in this chapter how God’s plans leave wide room for the independent action of the human mind. Moses got the suggestion of appointing judges from Jethro; the idea of sending spies to reconnoiter the Holy Land originated with the people. The source from which it came made the motive of it doubtful, but as in itself a measure of prudence, Moses was well pleased with it, and, with God’s permission, adopted it. We have here
I. A POLICY OF CAUTION. Caution is in itself a virtue. It is never wise to rush into undertakings without well-planned measures. The more knowledge we have to guide us in entering upon difficult duty the better. The sending out of these spies was fitted to procure for the Israelites valuable information as to the nature of the land, the best mode of attack, the state of feeling among the inhabitants, etc. The Church would do well to improve upon the hint thus given, and have men out on the field, to keep a sharp watch on the fortifications and movements of the enemy, and bring back intelligence which may encourage, guide, or otherwise help those whose time and thought are devoted to the actual warfare.
II. AN UNEXPECTED RESULT OF THAT POLICY. The spies, with two exceptions, brought back a most disheartening and ill-advised report. We see here the danger of a policy of caution, when that springs from over-fearfulness or an original indisposition to advance. When caution is divorced from courage, and gets the upper hand, its natural tendency is to neutralize enthusiasm, to concentrate attention on difficulties, to play into the hands of those who don’t want to do anything, and to furnish them with excuses and arguments for delay. It was so here. The real secret of the desire of the people to have spies sent out was their lurking disbelief and fear. The spies themselves shared in this fear. With the exception of Caleb and Joshua, they seem to have had an eye for little else than difficulties. They admitted the goodliness of the land, and brought with them a splendid sample of its fruit (verse 25). But in every other respect their report was calculated to dispirit, It is a sad thing for the Church when those who ought to animate and encourage her begin themselves to show the craven spirit. Yet over-cautious people are apt, often unwittingly, to do the very work of these spies, by magnifying difficulties, looking only to discouragements, and standing in the way of plans and efforts which would do great good.
III. A REBELLION OF THE PEOPLE. That rebellion was the result of downright unbelief (verse 32), and illustrates its work (cf. Heb 3:19). We see in it how unbelief:
1. Looks only to the seen. They thought only of the size of the people and the strength of the cities (verse 28). The help of their invisible King was to them as if it were not. They had not the slightest hold upon the reality of it.
2. Looks only the discouragements of duty. There was a bright side as well as a dark one to the report brought to them, but nothing would make them look at the bright one. The same two sidesa bright and hopeful side, and a side of difficultyexist in every situation, and it is a test of character which we are most given to dwell upon.
3. Misreads the providence of God. What greater perversion of God’s kind dealings could human nature be guilty of than that in verse 27?
4. Is blind to the lessons of the past. They had just been delivered from Egypt, had seen mighty miracles, had been brought across the Red Sea, had been strengthened to conquer the Amalekites, etc.; but all is already forgotten.
5. Issues in flat refusal to do God‘s will. That is the upshot of unbelief, wherever it exists. The report of the spies, confirmed by the grapes of Eschol, suggests that there is very much in the world which makes it worth conquering for Christ (genius, art, beautiful natural characteristics, etc.).J.O.
Deu 1:31-33
Love in the wilderness.
A beautiful passage, laden with God’s compassions. We have in it
I. TENDER LOVE. The love is likened to that of the best of fathers to a son (cf. Psa 103:13). The New Testament goes further. It not only likens God to a father, but tells us he is one. He is “our Father in heaven,” “the God and Father of Jesus Christ our Lord.” This full revelation of Fatherhood only a Son could have given; and as given in the gospel it is the believer’s daily comfort (Mat 6:25-34).
II. CONSTANT CARE. This arises out of the relation and the love. It is a care:
1. Unceasing. “All the way.”
2. Provident. “Who went in the way before you, to search you out a place to pitch your tents in.”
3. Comprehensive; embracing every want of our lives. God “bare” Israel, i.e. took the entire charge of the nation upon himself; the whole responsibility of seeing them fed, led, clothed, kept, and brought safely to their final destination. So does he provide for his children in Christ.
4. Tenderly sympathetic. “As a man doth bear his son.” And God has to bear with, as well as bear us.
III. SPECIAL GUIDANCE. This is included in the care, but is more prominent as a peculiar manifestation of it (Deu 1:33). Guidance is never wanting to those who need it. It is from day to dayjust sufficient to show us present duty. It is given in the Bible, in the indications of providence, and in that inward illumination which enables us to discern the Lord’s will in both, It was furnished to the Israelites through the pillar of cloud and firethe symbol:
1. Of fiery guardianship with grateful shade.
2. Of guiding light with attendant mystery.
3. Of light shining to us in the midst of dark providences.
4. Of the adaptation of God’s guidance to our needsby day the cloud, by night the fire.J.O.
Deu 1:34-40
The excluded and the admitted.
I. THE EXCLUDED.
1. That whole unbelieving generation, with two excerptions (Deu 1:35). Note:
(1) Their unbelief and disobedience did not frustrate God’s purpose of the occupation of the land. Canaan was occupied after all. So heaven will be peopled, the world conquered, and God’s work done, though we in our folly and sin rebel and stand aloof (Mat 3:9). “It remaineth that some must enter in” (Heb 4:6).
(2) Their unbelief and disobedience effectually excluded themselves. God swore it in his wrath, and the sentence admitted of no reversal. A foreshadowing of the final exclusion from heaven of those who persistently disobey (Mat 7:21-24; Luk 13:24-29; Heb 4:11; Rev 22:11-16).
2. The holy Moses (Deu 1:37; cf. on Deu 3:26; Deu 4:21; Deu 34:4). The exclusion of Moses will be more fully considered afterwards, but we learn from it here that God’s apparent severity is often greatest to his own people (Amo 3:2), and that the share which others have had in leading us into sin does not abate our own responsibility in the commission of it. This greater apparent severity
(1) repels the charge of favoritism;
(2) gives a peculiarly impressive demonstration of the evil of sin;
(3) reminds us that sin in God’s people is more dishonoring to him than it is in others;
(4) warns the wicked. For if judgment begin at the righteous, “what shall the end be of them that obey not the gospel of God? And if the righteous scarcely be saved, where shall the ungodly and the sinner appear?” (1Pe 4:17, 1Pe 4:18).
II. THE ADMITTED. These were to be:
1. The faithful twoCaleb and Joshua (verses 36, 38). The former is signalized as having “wholly followed the Lord,” and Joshua was a man of like faith and staunchness in a time of general defection. Such persons God will singularly preserve and honor. Their place in heaven will be a high one. “We must, in a course of obedience to God’s will and of service to his honor, follow him universally, without dividing; uprightly, without dissembling; cheerfully, without disputing; and constantly, without declining; and this is following the Lord fully” (Matthew Henry, on Num 14:24). 2. The younger generation (verse 39). Instead of the fathers, God would take the children. What a rebuke!
(1) of their groundless bars. “Your little ones, which ye said should be a prey.”
(2) Of their unmanly cowardice. Their little children, types of all that was humanly feeble, would do the work they were afraid to attempt.
(3) Of their inconsiderate Selfishness. They were not ashamed to hand down to these children their own abandoned life-tasks, with all the work and peril, if also with all the reward and honor, attending their accomplishment. Was not this to make themselves objects of contempt to their own offspring? “Let no man take thy crown,” least of all thine own child,J.O.
Deu 1:40-46
Tardy repentance.
In the conduct of these Israelites we have a typical exhibition of human nature. In its folly, its fickleness, its unreasonableness, and its obstinacy. Forbidden to enter Canaan, they change their mood, and nothing will serve them but to “go up” and do the thing they had formerly said they would not do. They are vociferous in their professions of repentance, and will not be reasoned out of their self-willed purpose, but persist in following it up to their own after discomfiture. We have here to notice
I. HOW UNCHANGED CHARACTER MAY COEXIST WITH A CHANGED FORM OF MANIFESTATION. Underneath these loud professions of repentance, “We have sinned” (Deu 1:41), it is not difficult to detect:
1. The old unbelief. They disbelieve God’s threatening, as before they refused to believe his promise.
2. The old self-will. It is not what God wills, but what they will themselves, that is to be done. They do not ask, “Will God permit us to do this?” but they take the law into their own hands, and ignore God’s wishes altogether.
3. The old contumacy. Their wills are wholly unsubmissive. In revolt yesterday against their duty, and today against their punishment. They will not hear warning (Deu 1:43), but pursue their own way. All this stamps their repentance as not only tardy, but insincere. Analogous to much of the repentance caused by fear of punishment, fear of exposure, fear of death; and points to the defects in superficial repentance generally.
II. How INSINCERE REPENTANCE NATURALLY PASSES OVER INTO PRESUMPTUOUS SIN. It does this inasmuch as there was never in it the element of real submission. The undertaking of the Israelites was typical of many more. It was:
1. Presumptuously conceived.
2. Presumptuously prepared for.
3. Presumptuously persevered in.
It is, therefore, the type of all undertakings set on foot and carried out
(1) in defiance of God’s will;
(2) without God’s assistance;
(3) in face of God’s expressed displeasure.
It is a case, in short, of flying in the face of God; of defying him, and entering into direct contest with him; as every one does whose schemes are in opposition even to natural and economical, and stilt more if they are in opposition to moral and spiritual, laws; or in any way contrary to what we know to be God’s will. Presumption may show itself in refusal to be saved, except in ways or on terms of our own dictation.
III. How GODLESS ENDEAVOR RECOILS IN DISASTER ON THOSE WHO PERSIST IN IT. (Deu 1:44.) So must it be with all schemes that have God’s frown upon them.
Note
1. Repentance may come too late (Deu 1:45; Mat 25:11; Luk 13:25).
2. Disobedience may cloak itself in the guise of obedience (Deu 1:41).
3. The test of obedience is willingness to do what God requires at the time he requires it, and not at some time of our own.J.O.
HOMILIES BY R.M. EDGAR
Deu 1:19-33
The unbelief in sending and in hearkening to the spies.
Moses reminds his audience of the conduct of their fathers at Kadesh-barnea, when exhorted to go up and possess the land. Duty was clear. They had been brought up out of Egypt for the very purpose of entering into and possessing the land of Canaan. But instead of courageously following the path of duty, they resolved to send over spies. The result was an evil report and an evil resolution on the people’s part not to attempt invasion. The bitter end was death in the wilderness and exclusion from the land of promise.
I. GOD OFFERED CANAAN TO HIS PEOPLE AS A SUITABLE INHERITANCE. It was the promise of this land which led to the exodus. The sojourn at Horeb was to organize the nation and give it laws. All was ready for an entrance into the land. Its suitability was guaranteed in the Divine promise; and if the people had been willing to walk by faith, then the invasion would have been immediate and successful. (On the suitability of the land, cf. Moorhouse’s ‘Hulsean Lectures,’ the last sermon in the volume, on ‘The Land and the People.’ In Kinglake’s ‘Invasion of the Crimea,’ we have a similar instance in the allies not taking Sebastopol by assault immediately after Alma.)
II. THE SUGGESTION ABOUT SPIES WAS REALLY A RESOLVE TO WALK BY SIGHT AND NOT BY FAITH. Moses at first approved of it, although it never came from him. He thought that anything the spies saw would only confirm them in the resolution to invade the land. But in principle it was unbelief in God. It was virtually resolving not to follow his advice unless it seemed the best. It was putting clear duty to the trial of prudence. It was a resolve to walk by appearances and not by faith. And this is the universal tendency of the human heart. Prudence often conflicts with faith and hinders wholesome action. Prudence has no voice in the matter after God has spoken. He may lead us through over-prudence, in absence of express commandment; but when the command is clear, prudence should hide its head and allow faith to obey.
III. IT WAS STILL WORSE TO HEARKEN TO THE SPIES WHOSE COUNSEL CONFLICTED WITH THE COMMAND OF GOD. Having embarked on prudential considerations, they must needs follow them out to their unbelieving end. The spies returned, and could not but acknowledge that the land was good. From Eshcol they carried on a staff a bunch of grapes sufficient of itself to vindicate the Divine choice of the land. “But the inhabitants,” said ten of the spies, “are gigantic, and the cities walled up to heaven; and there is no use in thinking of successfully invading it.” In vain did Caleb and Joshua counsel courage instead of cowardice, faith instead of fear. The people resolved to take counsel of their fears and unbelief. They would not enter the land of promise. So is it often in the lives of men. God offers salvation and a good land to all who will believe upon him. But men fear the giants and their castles. They imagine that the difficulties of the life of faith are beyond their powers, and so shirk them. But when God points out a path of difficulty, it is not that we may encounter its perils in our own strength, but in his. Faith will carry us through, while sense and sight are sure to fail us.R.M.E.
Deu 1:34-46
The heirs of promise.
We have in this passage the result of unbelief. The dread of the people was lest their little ones should become a prey to their gigantic foes in Canaan. The Lord now declares that these little ones shall be the possessors of the land, while they themselves shall be denied an entrance, since they refused it when offered to them. The only exceptions are to be Joshua and Caleb, who made the good report and gave the good counsel. Even Moses is included in the doom of exclusion. The subsequent attempt and the subsequent tears had no effect in reversing the deserved sentence. We learn from this passage such practical lessons as these:
I. GOD‘S GRACIOUS OFFERS ARE NOT TO BE TRIFLED WITH. The Promised Land lay open to the Israelites, who had been mercifully guided to its gates. The all-important “Now,” the time for decisive action had come, and it remained with them to determine whether they would go in and receive the blessing, or remain without. They preferred to delay, to trifle with the offer, and so the time went past. So sinners are offered pardon and acceptance as an immediate boon (2Co 6:2), but when the offer is despised and trifled with, it may be withdrawn (Pro 1:24-33).
II. PRESUMPTION IS A POOR SUBSTITUTE FOR FAITH. When the people saw the mistake they had made, they would go up and fight in a spirit of presumptuous chagrin. They now fought without commissions. The result was disastrous defeat, and a hurling of them back from the gates of Palestine to the great and terrible wilderness. God was not with them in their presumption, since they would not follow him in humble faith. So may it be with sinners. Despised mercy may be succeeded by deserved defeat. The wild and proud efforts of presumption are in stalking contrast to the quiet courage of faith. Toil and tears may be insufficient to retrieve disaster when once courted by unbelief.
III. JOSHUA AND CALEB‘S GOOD FORTUNE SHOWED WHAT WAS POSSIBLE TO WHOLEHEARTED FAITH. These two spies, in wholly following the Lord and in counseling courage, showed an humble faith. They stood alone faithful in face of an unbelieving majority, and God gave them a corresponding assurance that they should enter into the land. They were greatly honored in being allowed to do so. And they are surely encouragements to believing souls throughout all time.
IV. THE ASSURANCE OF THE CHILDREN THAT THEY SHOULD BE HEIRS OF THE LAND VINDICATED GOD‘S PROCEDURE AND FAITHFULNESS. The little ones, for whom they feared, are selected as the heirs of premise. But they are to get the land after discipline and sorrow in the wilderness. God’s ways are not ours. Yet wisdom regulates them all. And the Divine grace was magnified in this arrangement. The Israelites, as they died in the wilderness, would be cheered by the thought that, though they were justly excluded from the land because of their unbelief, their children would receive the inheritance in the exercise of faith. The judgment on the fathers would be sanctified, like the sickness of Hymenseus and Alexander (1Ti 1:20), and their spirits, let us hope, saved in the day of the Lord Jesus (1Co 5:5).R.M.E.
Fuente: The Complete Pulpit Commentary
Ver. 19. That great and terrible wilderness So called on account of its vast extent, and because it had few other inhabitants than the wild beasts.
Fuente: Commentary on the Holy Bible by Thomas Coke
I did not think it needful to stop the Reader with any observations which arise out of these verses, having already dwelt upon the subject in the Commentary on the 13th and 14th Chapters of the Book of Numbers. If the Reader will consult what is there said, he will find that what suits the one is equally applicable to the other. And he will discover, moreover, that this part of Moses’ sermon is a beautiful duplicate of that history. But while I refer the Reader to what hath been already brought before him on the subject, in order to avoid swelling the Commentary to an unnecessary length, I must beg to detain him with calling to his attention two or three leading points in this discourse of Moses, which were not in the history itself, but which serve to illustrate and explain it. It appears by that history, as if the idea of sending men to search the land had originated in the LORD’S appointment; whereas by comparing this Scripture with what is there said, we discover that it was the fear and unbelief of the children of Israel, and the doubt they had in GOD’S promise, that first suggested in them the thought; and that, then, the LORD, as if in gracious accommodation to the weakness of his people, permitted the thing to be. And had the spies been faithful and true to what they beheld of the promised land, and had brought back a good report, all might still have been well. But alas! what will not unbelief induce! Unbelief breeds fear, and fear begets sin. Reader! recollect what the apostle saith on this sin of Israel: they could not enter in because of unbelief Heb 3:19 . Compare this chapter with Num 13 and Num 14 . I detain the Reader only one moment longer to observe, that it appears evidently, from this part of the sermon of Moses, that the whole wandering of the people forty years in the wilderness, instead of immediately entering into Canaan when they came out of Egypt, and were so near to it, arose wholly from their distrust and disbelief of GOD’S promises. So very awful a thing is it to question or doubt the divine faithfulness. Reader! I would request you to pause over this view of the subject. Observe, it was not the breach of any particular command; it was not the commission of this or that particular sin, for which the LORD sentenced his people to wander in the wilderness; but it was simply their unbelief. It was the same dreadful malignity of mind, which in the gospel is threatened with everlasting exclusion from the heavenly Canaan. For “he that believeth not the record which GOD hath given of his SON, maketh GOD a liar; ” and we are awfully told, that the wrath of GOD abideth upon him.” See Joh 3:36 . Oh! for the grace of faith to give due credit to a most faithful covenant GOD in CHRIST.
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
Deu 1:19 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.
Ver. 19. That great and terrible wilderness. ] Abounding with want of all necessities, Jer 2:6 and surrounded with many, mighty, and malicious enemies. Such is this present evil world to those that are bound for the heavenly Canaan. Many miseries and molestations, both Satanical and secular, they are sure to meet with, this world being a place of that nature, that, as it is reported of the Straits of Magellan, a which way soever a man bend his course, if homeward, he is sure to have the wind against him.
a Heyl., Geog., p. 802.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
NASB (UPDATED) TEXT: Deu 1:19-21
19Then we set out from Horeb, and went through all that great and terrible wilderness which you saw on the way to the hill country of the Amorites, just as the LORD our God had commanded us; and we came to Kadesh-barnea. 20I said to you, ‘You have come to the hill country of the Amorites which the LORD our God is about to give us. 21See, the LORD your God has placed the land before you; go up, take possession, as the LORD, the God of your fathers, has spoken to you. Do not fear or be dismayed.’
Deu 1:19-25 Then we set out The VERB (BDB 652, KB 704, Qal IMPERFECT) is regularly used of the Exodus (cf. Exo 12:37; Exo 13:20; Exo 14:15; Exo 16:1; and often in Numbers 33). These verses relate to the journey from Mt. Sinai to Kadesh-barnea.
Deu 1:19 Horeb The two titles of the sacred mountains, Horeb and Sinai, are used synonymously. Horeb is a Semitic term. Sinai is not semitic but possibly relates to the Wilderness of Sin. Sin is a term for a small desert plant common in the region. Some believe that Horeb is the mountain range and Sinai is the peak, but we don’t really know for certain.
that great and terrible wilderness Usually the term wilderness (BDB 184) means uninhabited pastureland, but this trek took them across the desert of the Sinai Peninsula. There were few sources of natural water. God provided water and food for them supernaturally during this forty year period. Today, this desert is called Et Tih, which means the wandering. This journey was about 100 miles and crossed very rough country.
the hill country of the Amorites This would refer to the southern part of the land of Canaan (i.e., Negev, Arabah). See Special Topic: The Pre-Israelite Inhabitants of Palestine .
just as the LORD our God had commanded us, See Special Topic: Names for Deity . God led them by:
1. Moses’ words
2. the Shekinah cloud of glory, which rested over the tabernacle. When it moved Israel followed.
we came to Kadesh-barnea The Hebrew word for holy is kadosh (BDB 871), from which we get Kadesh. Kadesh-barnea means holy-(unknown), possibly holy city or holy place. It was an important campground for the Israelites as it was for Abraham because it was the largest oasis in the area.
Deu 1:20-21 These verses have caused problems for commentators because of the change in usage between the PRONOUNS our and your, which is common throughout the book of Deuteronomy. This is one reason why some believe that Deuteronomy was written by several people. I think that Moses wrote (or dictated) the majority of the revelations, but it is obvious that his writings have been edited by later scribes and may contain the comments of the original scribe.
Deu 1:21 See, the LORD your God has placed. . .take possession This may be a reference to Deu 1:8, where God, through Moses, told the people to possess the land which He had promised to the Patriarchs (cf. Deu 12:5-7; Deu 13:14-17; Deu 15:18; Deu 26:3).
This verse, like Deu 1:7-8, contains several commands:
1. See – BDB 906, KB 1157, Qal IMPERATIVE
2. Go up – BDB 748, KB 828, Qal IMPERATIVE
3. Take possession – BDB 439, KB 441, Qal IMPERATIVE
4. Do not fear – BDB 431, KB 432, Qal IMPERFECT, but used in a JUSSIVE sense
5. Be dismayed – BDB 369, KB 365, Qal IMPERFECT, but used in a JUSSIVE sense
NASB, NRSV Do not fear or be dismayed
NKJV do not fear or be discouraged
TEV do not hesitate or be afraid
NJB do not be afraid or discouraged
This prohibition from YHWH was based on their trust in His covenant promises and presence! This phrase occurs twelve times in the OT (e.g., Deu 31:8; Jos 1:9; Jos 8:10; Jos 10:25; 1Ch 22:13; 1Ch 28:20; 2Ch 20:15; 2Ch 32:7; Jer 30:10; Jer 46:27).
Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley
wilderness = desert. Compare Num 10:11-36; Num 11:5; Num 12:16; Num 13:26; and Ch. Deu 8:15.
as = according as.
Kadesh-barnea. Compare Num 32:8. A place of solemn import in Israel’s history.
Fuente: Companion Bible Notes, Appendices and Graphics
the Penalty of Unbelief
Deu 1:19-40
There is little to distinguish Kadesh-barnea among the sand-dunes of the desert. It was situated on the frontier, where Canaan fades into the southern desert. But it is a notable place in the spiritual chart, and few are they that have not passed through some notable experience there. It was there that Israel thought more of their enemies and difficulties than of the right hand of the Most High. When we look at circumstances apart from God; when we account our temptations and inbred corruptions too masterful to be subdued; when giants bulk bigger than the ascended Christ, we also turn back from the Rest of God to the barren wanderings of the waste. God allows these difficulties as a foil to His power and grace and to train us to high attainments.
Fuente: F.B. Meyer’s Through the Bible Commentary
through: Deu 8:15, Deu 32:10, Num 10:12, Jer 2:6
we came: Deu 1:2, Num 13:26
Reciprocal: Gen 14:7 – Kadesh Gen 20:1 – Kadesh Num 13:3 – General Deu 2:14 – Kadeshbarnea Deu 9:23 – Likewise Jos 15:23 – Kedesh
Fuente: The Treasury of Scripture Knowledge
KADESH-BARNEA
We came to Kadesh-barnea.
Deu 1:19
The Hebrews had a wonderful preparation that should have led to a right decision at this crisis. Cowardice and distrust turned them back when only one march would have put them in Canaan. They turned back, and only two ever came so near again.
I. Many here have all needful preparation for stepping over the line.Christian birth and training, convinced all their lives, under great stress of conviction time and again. Now you may be at your Kadesh.
II. What prevents right decision? Nothing better than (1) moral cowardice like that of Pilate, who dared not risk being accused of lack of loyalty to Csar. Or (2) some sin like that which kept Herod from obeying John the Baptist, whom he heard gladly, but finally murdered. (3) Worldliness, like that of Judas, whose case shows how near a man may come to salvation and be lost. So with the Young Ruler who only lacked one thing; but lacking that, lacked all. (4) Pride, like that which so nearly carried Naaman back to Syria to die a leper, turns many the wrong way when they come to their Kadesh. Dont dictate to God how He shall heal you. You cant have your own way about a single thing and be a Christian. (5) Procrastination has ruined multitudes, as it did Felix. He had many another opportunity, perhaps never a better; and, mark it, we do not read that he trembled again! Sad for a vessel to go down in mid-ocean, but sadder if home and safety are just in sight. (6) Distrust, like that which led the Israelites to send in spies to see if God had told the truth. This prepared them to accept the wrong majority, instead of the right minority report. The wrong one was true as to the goodness of the land. Can you bear to go back to the desert? How many dying Hebrews, as their children bent to catch last words, urged them, if they ever came to Kadesh, to go in without waiting! (7) Some want a voice from beyond the veil. Well, we have onethat of Divesand does it not urge immediate surrender? A more weightyAbrahamsdeclares that whoever disobeys the light he has, would not be persuaded, even though one rose from the dead. How much more you have than those brothers of Dives had! (8) Some may say, Ill wait. Few make their final rejection all at once. Its elements were in every previous one. Wait till this service closes? It is closing now! If you go down to death, you will remember this servicethose who did take the one step to Jesus, the tender invitation of the hymns, such as Jesus of Nazareth passeth by. He will have passed by for ever?
Illustration
Although it was only eleven days journey from Horeb to Kadesh-barnea by way of Mount Seir (Deu 1:2.), it would naturally take the Israelitish host much longer to cover the distance. Their route probably lay along the western shore of the Gulf of Akaba. In three days time they reached the desert of Paranthat great and terrible wilderness. The exact route can no longer be traced. All we know is that they encamped first at Kibroth Hattaavah, and then at Hazroth (possibly Ain Haderah, between Sinai and Akaba), as they journeyed by way of the mountain of the Amorites to Kadesh-barnea, the southern boundary of Canaan (Deu 1:19).
Fuente: Church Pulpit Commentary
Deu 1:19. Great and terrible wilderness Great, because it extended a great way; and terrible, because mostly desolate, or only inhabited by wild beasts. By the way of the mountain of the Amorites All the way you went toward that mountain.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
Deu 1:19. great and terrible wilderness (Deu 8:15); i.e. the desert of et-Tih between the peninsula of Sinai and S. Palestine.as . . . commanded us: cf. Deu 1:7.
Deu 1:24. valley of Eshcol: Num 13:23*.
Deu 1:28. sons of the Anakim: Heb. necked, i.e. long-necked people. The phrase means simply tall, giant-like folk. Anak is not a proper name (see Num 13:28).
Deu 1:32. Render, Yet in spite of this utterance (of mine), etc.
Deu 1:33. Exo 13:21* (J) and Exo 40:34-38* (P), cf. Num 9:15-22; Num 10:11 f., Num 14:14, Psa 105:39 (see note in Cent.B).
Deu 1:35. of this evil generation: omit with LXX and Num 14:22 ff.; its omission is required by the sense and by Heb. grammar.
Deu 1:36. save Caleb: so D and J (Num 14:24); in P (Num 14:30) Joshua is added.the land: i.e. Hebron and neighbourhood (Num 13:22 ff. (JE), Jos 14:12-14).the Lord (Yahweh): read, me (Heb. consonants identical).
Deu 1:37. According to D (see also Deu 3:26, Deu 4:21) Moses is prevented from entering Canaan on account of the peoples disobedience at Kadesh in the second year of the Exodus, but according to P (Deu 32:50 f., Num 20:12; Num 27:13 f.) it is on account of his own presumption at the same spot thirty-seven years later when he struck the rock.
Deu 1:38. standeth before: the attitude of one who serves (see 1Ki 10:8, cf. Exo 33:11).
Deu 1:39. The verse should begin with, But your children; the foregoing words, absent from the LXX and superfluous for the sense, are taken from Num 14:31.
Deu 1:40. Red Sea: go LXX, Vulg.; Heb. Sea of Reeds; probably the Gulf of Akabah.
Deu 1:41-46. Num 14:39-45 (JE).
Fuente: Peake’s Commentary on the Bible
These verses deal with Israel’s failure at Kadesh-Barnea, its causes and its consequences.
The Hebrew word translated "take possession" (Deu 1:21), referring to the Promised Land, occurs over 50 times in Deuteronomy. God’s great desire for His people had been that they possess what He had promised them. Unfortunately the older generation would not because of fearful unbelief.
The sending of the spies was the people’s idea (Deu 1:22; cf. Num 13:1-3). Moses agreed to it, as did the Lord, because it was not wrong in itself. It had the potential of being helpful to the Israelites. Nevertheless God had not commanded this strategy. He knew that the sight of the threatening people and fortified cities (Deu 1:28) would discourage them.
The people’s sin in failing to enter the land was not just underestimating God’s power. They could have blamed themselves for their weak faith. Instead they blamed God and imputed to Him the worst of motives toward them. God loved them, but they claimed He hated them (Deu 1:27). In covenant terminology to love means to choose, and to hate means to reject (cf. Gen 25:23; Mal 1:2-3; Rom 9:10-13). [Note: Merrill, Deuteronomy, p. 77; Leon Morris, The Epistle to the Romans, pp. 388-89.] The Israelites doubted God’s goodness, denied His word, and disobeyed His will (cf. Genesis 3).
"The most subtle danger for Israel was the possibility that they might doubt the gracious guidance of God and His willingness to fulfill His promises. It was to become the besetting sin of Israel that they doubted the active and providential sovereignty of Yahweh in every crisis." [Note: J. A. Thompson, Deuteronomy, p. 88.]
"Such familial language was common in ancient Near Eastern treaty texts where the maker of the covenant would be ’father’ and the receiver ’son.’" [Note: Merrill, Deuteronomy, p. 79. Cf. D. J. McCarthy, "Notes on the Love of God in Deuteronomy and the Father-Son Relationship between Yahweh and Israel," Catholic Biblical Quarterly 27 (1965):144-47.]
The Book of Deuteronomy reveals the wrath of God (Deu 1:34) as well as His love.
The account of Moses’ sin (Deu 1:37) is out of chronological order. Moses’ purpose in this narrative was not to relate Israel’s experiences in sequence but to emphasize spiritual lessons. He was exhorting the Israelites to action more than teaching them history.
"Moses . . . looked behind his own failure and referred to the cause of his action, which was the people’s criticism of the Lord’s provision of food." [Note: Kalland, pp. 27-28.]
God’s provision of a new leader who would take the nation into the land followed Moses’ failure (Deu 1:38). The point is that God provided for the Israelites even when they failed. Moses did not try to hide his own guilt.
Moses connected entering the Promised Land with the story of Adam and Eve in the Garden of Eden. The new generation of Israelites was in a position similar to the one in which their original parents found themselves. They had "no knowledge of good or evil" and so had to depend on God to "give it to them" as a gracious father (Deu 1:39; cf. Deu 32:6). The instruction (Torah) that Moses gave the people was the means that God would use to provide for their good (cf. Deu 30:15-16).
The former generation tried to salvage an opportunity lost at Kadesh through unbelief (Deu 1:41). This is not always possible, and it was not in this instance. [Note: See Sailhamer, pp. 428-30, for four different ways of explaining the unclear sequence of events during the 38 years of wandering in the wilderness.]
". . . chapter 1 sets up what Deuteronomy is about. It will echo and anticipate disobedience and unwillingness to live by promise and instruction. Further, the chapter gives us clues about the purpose and context of Deuteronomy. It is a word of instruction about how to live in the land, addressed to a people whose history reflects persistent faithlessness and disobedience . . ." [Note: Miller, p. 36.]