Deuteronômio 1
John Trapp · Citado em PreceptAustin
Deuteronômio 1
Trapp - Long enough. The law is not for men to continue under, but for a time till they be fitted for Christ. {Gal 3:16-25+} Humbled they must be, and hammered for a season; sense of misery goes before sense of mercy. Warren
Deuteronômio 1
Trapp - Go in and possess it - God was ready, but they were not ripe for such a mercy. So {2Chr 20:33} the high places were not taken away; for the people had not yet prepared their hearts for such a reformation: the work was entangled and retarded by their unfitness. See Isa 59:2. The command to possess is repeated "See, the LORD your God has placed the land before you; go up, take possession, as the LORD, the God of your fathers (REFERS ESPECIALLY TO ABRAHAM, ISAAC, JACOB), has spoken to you. Do not fear or be dismayed.’ (Dt. 1:21) Possess the land -Deut. 1:8; Deut. 3:20; Deut. 8:1; Deut. 9:23; Deut. 10:11; Deut. 11:8; Deut. 11:31; Deut. 16:20; Take possession - Deut. 1:21; Deut. 2:24; Deut. 4:1; Deut. 4:22; Deut. 33:23; As noted below yarash is a key word in Deuteronomy and this repetition clearly emphasizes the fact that God desires His people to take possession of their possessions which He has promised to give them. That was true of Israel in the OT and is just as true of believers in the NT! Are you growing in grace and the knowledge of our Lord and Savior Jesus Christ so that you might be more and more able to possess your precious possessions in Christ? Jack Deere - So from Abraham on to the nation at Moses' time each Israelite was to realize that he stood in the line of God's inviolable promise. The command to "take possession" (which occurs 18 times in Deut.: 1:8, 21, 39; 2:24; etc.) directed Israel's attention to more than the land. They were to be encouraged to fight for the land, realizing that it was already given to them through the Lord's covenantal faithfulness. This emphasis on the "land" is unusually strong in Deuteronomy, for this word occurs almost 200 times. (Bible Knowledge Commentary) Which the LORD swore (shaba) to give to your fathers (Dt 1:35+), to Abraham, to Isaac, and to Jacob, to them and their descendants after them -See Abrahamic Covenant. Moses repeatedly alludes to the Abrahamic Covenant in this book - Dt 1:35; Dt 4:31; Dt 6:10, 18, 23; Dt 7:8, 12; Dt 8:1, 18; Dt 9:5; Dt 10:11; Dt 11:9, 21; Dt 13:17; Dt 19:8; Dt 26:3, 15; Dt 27:3; Dt 28:11; Dt 29:13; Dt 30:20; Dt 31:7, 20-23; Dt 34:4). Note that Yahweh swore which means His promise was permanent and He would never change His mind (cf Ps 110:4+). Israel will one day inherit this land fully in the Millennial reign of Christ. Yahweh as the sovereign Ruler had bound Himself to give the Land to Israel, but now Israel was given the responsibility to possess their possessions. Notice the phrase their descendants after them which would emphasize that these promises of the Land clearly applied to this second generation of Israel and should serve to encourage them to boldly go in and possess their possessions! THOUGHT - This same pattern of God's provision and our responsibility applies to Christians today. For example Paul says we have been blessed with "every spiritual blessing in the Heavenly places in Christ" (Eph 1:3+) and Peter says God has "granted us His precious and magnificent promises" (2 Peter 1:4+), but we must lay hold of those priceless blessings and promises by faith. This is not simply "name it, claim it" by believing it, but is more accurately laying hold by a faith that obeys. Our obedience does not merit it, but is evidence that we truly believe God. See Obedience of faith - Ro 1:5, 16:26. It follows that if you are living in disobedience to God's Word, you can hardly expect to be enjoying His blessings and promises. Related Resources: What is the Abrahamic Covenant? | GotQuestions.org What are the covenants in the Bible? | GotQuestions.org What is the Palestinian Covenant? | GotQuestions.org Possess (03423)(yarash) to take possession of, inherit, dispossess, to drive out. Possession of the land was directly connected to a person's relationship with the Lord; breaking the covenantal relationship led to dispossession. But even in exile, Israelites awaited the day when they would repossess the land (Jer. 30:3). Complete Biblical Library - The verb yārash is an especially important word in contexts dealing with Israel's conquest of and possession of the land of Canaan. Cognates include Aramaic, Ugaritic, Old South Arabian, and Akkadian. The Moabite stone inscription uses wyrs: "And Omri took possession of all the land of Mahdeba." Yārash means "to take possession of" or "to possess." Another meaning is "to inherit," "to be an heir." The first meaning, "to take possession of," is most commonly used in connection with possessing land, specifically, the Promised Land. Yahweh first announced "possession" of the land in the context of the Abrahamic covenant (Gen. 15:7f). Although similar usage continues in Leviticus (20:24) and Numbers (13:30; 14:24; 21:24f), yārash in the sense of covenant land possession is a key theme in Deuteronomy. "Go in and possess the land," the Lord commanded (Deut. 1:8, 21, 39; 11:31; 17:14). The phrase, "where you are going to possess it," with reference to the land, recurs in Deuteronomy and Joshua (Deut. 4:5, 14, 26; Josh. 1:11, 15; 12:1; 13:1; 21:43; 23:5). Emphasis on the idea of "possessing" the land continues in Judges (11:21-24; 18:9). Likewise, the prophets and post-exilic Books allude to Israel's covenant right of possession. Jeremiah predicted a coming repossession of the land (Jer. 30:3), as did Isaiah (Isa. 61:7; 65:9), while Ezekiel (Ezek. 33:24ff) and Amos (Amos 2:10) looked to past land inheritance. Habakkuk described the coming invasion of Babylonian armies to "possess" the land (Hab. 1:6). After the Babylonian exile, Nehemiah's prayer alluded to God's earlier covenant promises of land possession (Neh. 9:15, 22ff). Yārash also refers to possessing fields (1 Ki. 21:15f, 18f), cities (Josh 19:47; Judg. 3:13) and houses (Ezek. 7:24; Neh. 9:25). The only occurrence of yārash in the Piel theme speaks of the locust or cricket "possessing" (devouring) Israel's produce as a consequence of the people's disobedience (Deut. 28:42). The idea of "possessing" implies "dispossessing" someone else. In conquest, one nation succeeds another; thus, capturing territory divests another nation of its possession of the land. This usage is common in both the Qal (Deut. 2:12, 21f; 9:1; 11:23; 12:2, 29; Num. 21:32; Ezek. 36:12; Amos 9:12; Obad. 17) and Hiphil (Josh. 13:13; 14:12; 16:10; 17:13; Judg. 1:29-33). Kings notes that the Lord drove out nations for Israel, only to see his people adopt the idolatrous practices of those nations (1 Ki. 14:24; 21:26; 2 Ki. 16:3; 17:8; 21:2; see also Exo. 34:24; Deut. 4:38). In the Niphal stem, to "be dispossessed" is to become poor: "do not love sleep, lest you become poor" (Prov. 20:13; Gen. 45:11; Judg. 14:15; cf. Prov. 23:21; 30:9). In a legal sense, the right of possession passed from one generation to the next and so constituted "inheritance." Because they were without a son, Abraham and Sarah looked to Eliezer, a servant, as an "heir" (Gen. 15:3f). Jeremiah spoke of Israel's lack of national heirs (49:1; cf. Lev. 25:46; 2 Sam. 14:7). The Lord cautioned his people not to intermarry with idolatrous nations in order to leave the good land as an inheritance for their children (Ezra 9:12). John Hartley - Possession and Covenant - In Israel's history the root takes on its double force, to inherit and to dispossess, in relationship to the covenant. God made a covenant with Israel that they would become his own special people (e.g. Ex 19:5f.). A major benefit on Israel's side was the promise of an inheritance, namely a land where they could develop into a holy nation (Genesis 15:8; Exodus 6:8). Israel, however, became a people in Egypt before they occupied a land. Therefore to become a nation they had to gain possession of a land. They left Egypt, agreed to the covenant at Sinai and then proceeded to take Palestine as their possession. However, forty years passed between Sinai and the first successful attempt at conquest. View of Taking Possession of the Land Found in Deuteronomy - The book of Deuteronomy was composed in the light that the people after the long years in the wilderness were about to begin their conquest. Consequently the highest number of occurrences of yārash appear in Deuteronomy. The program of conquest described in Deuteronomy emphasizes that the people had to live according to the law given at Sinai in order to have God's help in conquest (Deut. 6:17ff.). Above all they had to be sure to live justly (Deut. 16:20). Thereby God obligated himself to help them defeat the nations and to possess the land (Deut. 12:29). However, before God could act it was imperative that the people come to the land. I.e. they had to respond in faith expecting God to overcome their enemies by placing their lives in jeopardy on the battlefield. In other words, they had to present themselves to receive the promise. As long as they were obedient, God would go before them to dispel the inhabitants even though they were greater and mightier than Israel (Deut. 7:1; Deut. 11:23; Deut. 31:3; Psalm 44:2f. [H 3f.]). Deuteronomy anticipated that God would drive out the inhabitants in spectacular ways if needed, such as sending "hornets" among the nations (Deut. 7:20). Here there was the crucial balance between the act of God and the responsive participation of the people, both of which were necessary to accomplish God's purpose (Deut. 9:3). There was no doubt that it was God who gave them the land and the victory to possess it; yet they had to respond by actively participating in the taking possession for the plan of God to be realized. Further God acted through his people, but also through nature and circumstances so that the outcome accomplished was the best. There was a fully moral basis to the conquest. Genesis says Abraham could not possess the land because the sin of the Amorites was not yet complete (Genesis 15:16). Leviticus 18:24-30 teaches that the morality of a people either allows them to occupy a land or else causes the land to expel them. The reason Israel possessed Canaan by dispossessing the Amorites was that the sin of its inhabitants abounded to the point that God no longer allowed them to occupy that land. In such a light Israel became the means of God's judgment on these nations (Deut. 9:1-5; Deut. 18:12). Just as later Assyria was God's rod to punish Judah (Isaiah 10:5f.) Israel was not allowed to dispel the Amorites because Israel was larger, or more noble than they, but rather solely under the sovereignty of God did Israel serve as his instrument of judgment and solely under his love did they become the recipients of the inheritance (Deut. 4:37f.). There is a definite theological pattern established here. Covenant results in inheritance, but one must come to the inheritance to obtain it. And he must be willing to face all opponents in obtaining the inheritance. Yet in reality it is God who defeats the opponents and allows the inheritance to be gained. [An additional justification may be found here even on the secular plane, in that Canaan in the 15th-14th centuries was nominally a part of the Egyptian empire just then losing its grip. The Israelites had paid in bitter service in Egypt for every cubit of land the Lord gave them in Canaan! r.l.h.] After possessing the land by expelling and destroying its inhabitants, the Israelites were to settle in it and establish a way of life based on obedience to the love of God (Deut. 11:31f.). For this way of life to be realized the law was given to them for a possession (Deut. 33:4). As long as this lifestyle would be maintained the land would be theirs forever (1 Chron. 28:8). Their ownership of the land was eternal, but their right to occupy it depended on their obedience to God. If they turned from God and followed abominable pagan practices, they lost the right to live there. Yet as long as they were obedient to God, he allowed them to continue their occupation of the land by helping them to overcome their enemies (e.g. 2 Chron. 20:5-17). (Theological Wordbook of the Old Testament) Yarash - 204 verses and is a key word in Deuteronomy - Deut. 1:8; Deut. 1:21; Deut. 1:39; Deut. 2:12; Deut. 2:21; Deut. 2:22; Deut. 2:24; Deut. 2:31; Deut. 3:12; Deut. 3:18; Deut. 3:20; Deut. 4:1; Deut. 4:5; Deut. 4:14; Deut. 4:22; Deut. 4:26; Deut. 4:38; Deut. 4:47; Deut. 5:31; Deut. 5:33; Deut. 6:1; Deut. 6:18; Deut. 7:1; Deut. 7:17; Deut. 8:1; Deut. 9:1; Deut. 9:3; Deut. 9:4; Deut. 9:5; Deut. 9:6; Deut. 9:23; Deut. 10:11; Deut. 11:8; Deut. 11:10; Deut. 11:11; Deut. 11:23; Deut. 11:29; Deut. 11:31; Deut. 12:1; Deut. 12:2; Deut. 12:29; Deut. 15:4; Deut. 16:20; Deut. 17:14; Deut. 18:12; Deut. 18:14; Deut. 19:1; Deut. 19:2; Deut. 19:14; Deut. 21:1; Deut. 23:20; Deut. 25:19; Deut. 26:1; Deut. 28:21; Deut. 28:42; Deut. 28:63; Deut. 30:5; Deut. 30:16; Deut. 30:18; Deut. 31:3; Deut. 31:13; Deut. 32:47; Deut. 33:23 Remainder of uses of yarash - Gen. 15:3; Gen. 15:4; Gen. 15:7; Gen. 15:8; Gen. 21:10; Gen. 22:17; Gen. 24:60; Gen. 28:4; Gen. 45:11; Exod. 15:9; Exod. 34:24; Lev. 20:24; Lev. 25:46; Num. 13:30; Num. 14:12; Num. 14:24; Num. 21:24; Num. 21:32; Num. 21:35; Num. 24:18; Num. 27:11; Num. 32:21; Num. 32:39; Num. 33:52; Num. 33:53; Num. 33:55; Num. 36:8; Uses in Joshua - Jos. 1:11; Jos. 1:15; Jos. 3:10; Jos. 8:7; Jos. 12:1; Jos. 13:1; Jos. 13:6; Jos. 13:12; Jos. 13:13; Jos. 14:12; Jos. 15:14; Jos. 15:63; Jos. 16:10; Jos. 17:12; Jos. 17:13; Jos. 17:18; Jos. 18:3; Jos. 19:47; Jos. 21:43; Jos. 23:5; Jos. 23:9; Jos. 23:13; Jos. 24:4; Jos. 24:8; Uses in Judges - Jdg. 1:19; Jdg. 1:20; Jdg. 1:21; Jdg. 1:27; Jdg. 1:28; Jdg. 1:29; Jdg. 1:30; Jdg. 1:31; Jdg. 1:32; Jdg. 1:33; Jdg. 2:6; Jdg. 2:21; Jdg. 2:23; Jdg. 3:13; Jdg. 11:21; Jdg. 11:22; Jdg. 11:23; Jdg. 11:24; Jdg. 14:15; Jdg. 18:7; Jdg. 18:9; 1 Sam. 2:7; 2 Sam. 14:7; 1 Ki. 14:24; 1 Ki. 21:15; 1 Ki. 21:16; 1 Ki. 21:18; 1 Ki. 21:19; 1 Ki. 21:26; 2 Ki. 16:3; 2 Ki. 17:8; 2 Ki. 17:24; 2 Ki. 21:2; 2 Chr. 20:7; 2 Chr. 20:11; 2 Chr. 28:3; 2 Chr. 33:2; Ezr. 9:11; Ezr. 9:12; Neh. 9:15; Neh. 9:22; Neh. 9:23; Neh. 9:24; Neh. 9:25; Job 13:26; Job 20:15; Ps. 25:13; Ps. 37:9; Ps. 37:11; Ps. 37:22; Ps. 37:29; Ps. 37:34; Ps. 44:2; Ps. 44:3; Ps. 69:35; Ps. 83:12; Ps. 105:44; Prov. 20:13; Prov. 23:21; Prov. 30:9; Prov. 30:23; Isa. 14:21; Isa. 34:11; Isa. 34:17; Isa. 54:3; Isa. 57:13; Isa. 60:21; Isa. 61:7; Isa. 63:18; Isa. 65:9; Jer. 8:10; Jer. 30:3; Jer. 32:23; Jer. 49:1; Jer. 49:2; Ezek. 7:24; Ezek. 33:24; Ezek. 33:25; Ezek. 33:26; Ezek. 35:10; Ezek. 36:12; Hos. 9:6; Amos 2:10; Amos 9:12; Obad. 1:17; Obad. 1:19; Obad. 1:20; Mic. 1:15; Hab. 1:6; Zech. 9:4 David Howard has an excellent discussion of the ideas inherent in possess, possession especially in the context of the book of Joshua... “To inherit, possess; drive out, dispossess” (yrš) in Joshua.The root yrš is fairly common in the Old Testament, occurring about 230 times as a verb, meaning “to inherit, possess” or “to drive out, dispossess,” and twenty-six times in four noun forms, meaning “inheritance, possession.” It is found especially often in Deuteronomy and Joshua, which is not surprising, given these books’ focus on the issue of God’s gift of the land and its inheritance or possession by Israel. It occurs most frequently in Deuteronomy (seventy times) and is found in Joshua thirty times. The analysis below focuses on the two most important verb stems: the basic stem, usually called the qal, and the hiphil stem, which usually has a causative meaning (although yrš in the hiphil means “to drive out, dispossess,” which is not a causative meaning). yrš as “to inherit, possess.”Throughout the Old Testament, the meaning of the basic stem involves the legal inheritance, or transfer, of family leadership and property (e.g., Gen 15:3–4; Num 27:11) and also the inheritance of territory (e.g., Deut 2:12; Josh 1:15; Judg 11:23–24). The inheritance sometimes is passively received (e.g., Gen 15:3–4; Lev 25:46; 2 Sam 14:7), but most commonly, referring to territory, it is something to be actively taken (e.g., Gen 15:7–8; Deut 11:31). When territory was taken, peoples were dispossessed (e.g., Deut 2:21–22; 12:29), in which case their lands became that which their conquerors inherited (Deut 12:24). In Joshua all the occurrences of yrš in the basic stem refer to Israel’s actively taking possession of the Canaanites’ land, and the NIV appropriately translates yrš as “take possession” or “occupy” in most instances. Two references illustrate the active nature of the verb: (1) “When Joshua was old and well advanced in years, the LORD said to him, ‘You are very old, and there are still very large areas of land to be taken over (yrš)’ ” (Josh 13:1); (2) “So Joshua said to the Israelites: ‘How long will you wait before you begin to take possession (yrš) of the land that the LORD, the God of your fathers, has given you?’ ” (Josh 18:3). yrš as “to drive out, dispossess.”In the hiphil verb stem, the meaning of yrš primarily involves displacing or ejecting someone from his property or territory in order to be able to possess it for oneself (e.g., Num 32:21; Deut 4:38a; Jdg 2:21). In almost every case, God is the subject of the verb, indicating that he would do the driving out. Deuteronomy 9:4–5 is a key text showing this: “After the LORD your God has driven them out before you, do not say to yourself, ‘The LORD has brought me here to take possession [yrš, qal] of this land because of my righteousness.’ No, it is on account of the wickedness of these nations that the LORD is going to drive them out [yrš, hiphil] before you. It is not because of your righteousness or your integrity that you are going in to take possession [yrš, qal] of their land; but on account of the wickedness of these nations, the LORD your God will drive them out [yrš, hiphil] before you, to accomplish what he swore to your fathers, to Abraham, Isaac and Jacob.” In Joshua, several references show God working in exactly this way, driving out Israel’s enemies (3:10, 10; 13:6; 23:5a; 23:9). In other passages, Moses (Josh 13:12), Caleb (Josh 14:12; 15:14), and the tribes of Ephraim and Manasseh (Josh 17:18) drove out peoples and possessed their land, with God’s help. Joshua instructed those lying in wait to ambush Ai that they should rise up and take possession of the city (Josh 8:7). In a negative sense, several times in Joshua, we read that the Israelites did not—or could not—drive out the Canaanites from various parts of the land (Josh 13:13; 15:63; 16:10; 17:12, 13 [2x]), and once, Israel was warned that God would not drive out the nations before them unless they kept themselves pure and did not intermarry with the Canaanites and worship their gods (Josh 23:13). A number of passages in the Old Testament include a wordplay that uses both the major stems of yrš (qal and hiphil). This wordplay illustrates both sides of the idea that God drove out the Canaanite peoples (yrš, hiphil) so that his own people could take possession (yrš, qal) of God’s gift of the land. Good examples of this are Deut 9:4–5 (quoted above), and Jug 11:23–24: “So then the LORD, the God of Israel, dispossessed [yrš, hiphil] the Amorites from before his people Israel; and are you to take possession [yrš, qal] of them? Will you not possess [yrš, qal] what Chemosh your god gives you to possess (yrš, hiphil)? And all that the LORD our God has dispossessed [yrš, hiphil] before us, we will possess [yrš, qal)” (RSV). In Joshua, this wordplay is found once: “The LORD your God will push them back before you, and drive them out [yrš, hiphil] of your sight; and you shall possess [yrš, qal] their land, as the LORD your God promised you” (Josh 23:5). Distribution. The distribution of usage of yrš in the Book of Joshua is instructive as well. yrš is found primarily in the second half of the book (twenty-four of thirty-three occurrences). This should not be surprising, given that the primary focus in the second half of the book is the land distribution. Summary. In sum, both the qal and hiphil forms of yrš reinforce the idea that Israel’s inheritance was a legal transaction, a transfer of property that was a gift from God: what God gave, Israel inherited as a possession. We have already seen earlier that God was the ultimate source of the gift of the land to Israel, and in several significant passages, the giving and the inheritance are linked. That which God gave, Israel was to receive by taking possession of it. Typical are the following: “Three days from now you will cross the Jordan here to go in and take possession [yrš] of the land the LORD your God is giving [ntn] you for your own” (Josh 1:11b); “So the LORD gave (ntn) Israel all the land he had sworn to their forefathers, and they took possession of it (yrš) and settled there” (Josh 21:43). (Joshua: An Exegetical and Theological Exposition of Holy Scripture Volume 5 The New American Commentary) Swore (07650)(shaba from sheba = seven) to swear, to take an oath, to make or swear an oath, swearing to someone, thus putting oneself under obligation to someone. "In general, shāvaʿ is employed in mainly these contexts: covenant making, where the parties involved made vows, oaths or promises to one another (Deut. 4:31; 1 Sa 20:42); oath taking, which was a serious transaction in Israel and involved a person's taking upon himself (and possibly others) a curse if that person did not carry out his oath faithfully; vow making, which was solemn and not to be broken (cf. Nu 30:2)." (CBL) Complete Biblical Library - Shāvaʿ (Shaba) is used only once in the Qal (simple) stem describing a man who has put himself under a vow (Num. 30:2). It was used most often in the Niphal stem to indicate "to swear," with some various shades of meaning depending upon the grammatical context. Shāvaʿ is used to indicate "swearing to someone," that is, putting oneself under obligation to someone. Abraham was enjoined by Abimelech "to swear" to him by God (Gen. 21:23) that he would not deal falsely with Abimelech or Phicol (cf. 1 Sam. 20:42; 1 Ki. 1:17). Abraham responded by asserting that he would bind himself with an oath to deal with them honestly (v. 24). The idiom using the Niphal stem of shāvaʿ plus the noun for "oath" built upon the same stem (HED #8095) is found in 26:3. The person making an oath would swear by something, for example, his soul or life. A solemn oath could be sworn "by the life of Yahweh," that is, "as Yahweh lives" (1 Sam. 19:6). Shāvaʿ could be used "to urge or adjure with an oath" (2 Sam. 21:17). Used with the preposition ʿal (HED #6142), "concerning" an oath or the act of swearing concerning any particular issue could be expressed (Gen. 24:9). In the causative stem, the word takes on the meaning of "making someone swear by," as when Abraham's chief servant recounted how Abraham had caused him to swear an oath (v. 37). The word is employed in this stem to "adjure or charge" someone to do something (SS 2:7; 5:8; 8:4). (Complete Biblical Library) Baker - In the passive reflexive stem (Niphal Stem), the verb means to swear, to take an oath. Abimelech and Phicol asked Abraham to swear his kindness and integrity to them and their descendants (Ge 21:23; Jdg. 21:1; 2 Sa 21:2). The Lord swears by Himself, since there is nothing greater to swear by. God swore to multiply and bless Abraham's descendants (Ge. 22:16; Jer. 22:5). God also swore an oath to Abraham personally (Ge 24:7; Ex. 13:11). God swore by His holiness to lead Israel into captivity (Amos 4:2). In the causative stem, the verb means to make, to cause someone to take an oath: Abraham made his servant swear an oath to get Isaac a wife from Abraham's own people (Ge 24:37). A wife suspected of adultery was forced to take an oath affirming the proposed curse on her if she were found guilty (Nu 5:21). Saul had ordered the people to take an oath not to eat honey or food while they were engaged in battle with the Philistines (1 Sa 14:27; 1 Ki. 18:10). In this stem, the word can mean to charge someone or to adjure that person. David's men adjured him not to go into battle with them again (2 Sa 21:17; 1 Ki. 22:16). The land of Canaan became the Promised Land the Lord gave to His people based on His oath. He brought them into the land as He had promised by oath to their fathers (Ex. 13:5; Dt. 1:8, 35; 6:10; Josh. 1:6; Jdg. 2:1; Jer. 11:5). (The Complete Word Study Dictionary – Old Testament) NIDOTTE - Rules for oath-taking. The taking of oaths was a serious matter. Num 30:2, 9, 10–11, [3, 10, 11–12] was emphatic in stating that all oaths and vows must be fulfilled, with one exception—fathers and husbands had the power to cancel the vows and oaths of their daughters and wives, as long as they did so on the same day they learned of them. Independent women such as widows and divorcees were under no such restrictions. The importance of keeping one’s word was also implicit in the very form of the oath, for every oath-maker invoked a curse upon himself/herself in the event that the oath was broken. Significance. The making of oaths as a religious institution was widespread and of considerable importance in Israel, because everyone from the lowliest peasant to the strongest king could call on the name of God to validate his or her word. Oaths could be made to affirm a statement of fact (1 Sam 20:3), to attest one’s innocence (Exod 22:11 [10]), to assure certain behavior (Gen 24:37; 50:24), to confirm a peace treaty (Josh 9:15), to express one’s loyalty or love to another person (1 Sam 20:17; Neh 6:18), or even to demonstrate one’s commitment to God (2 Chron 15:14). Israel believed that God himself had made oaths to his chosen people in order to underscore the surety of his word (Gen 24:7; 26:3; Exod 13:11). P-B Rabbinic writings such as the Mishnah reveal that, in time, the boundaries between oaths and vows grew increasingly vague. Even a casual reading of the tractates Nedarim and Šebuʿot makes it clear that the rabbis made little real distinction between the two. The effective power behind the making of oaths was also watered down by a myriad of casuistic circumstances that were introduced to void oaths and make them no longer binding. (NIDOTTE) Vine - Often "to swear or to take an oath" is to strongly affirm a promise. Thus, Joshua instructs the spies concerning Rahab of Jericho: "Go into the harlot's house, and bring out thence the woman, and all that she hath, as ye sware unto her" (Josh. 6:22). David and Jonathan strongly affirmed their love for each other with an oath (1 Sa. 20:17). Allegiance to God is pledged by an oath (Isa 19:18). Zephaniah condemns the idolatrous priests "that worship and that swear by the Lord, and that swear by Malcham [the Ammonite god]" (Zeph. 1:5). In making and upholding His promises to men, God often "swears" by Himself. To Abraham after his test involving His command to sacrifice his son Isaac, God said: "By myself have I sworn, saith the Lord, for because thou hast done this thing, and hast not withheld thy son, thine only son: That in blessing I will bless thee …" (Ge. 22:16-17; cf. Isa. 45:23; Jer. 22:5). God also "swears" by His holiness (Amos 4:2). The root for "to swear" and the root for "seven" are the same in Hebrew, and since the number seven is the "perfect number," some have conjectured that "to swear" is to somehow "seven oneself," thus to bind oneself with seven things. Perhaps this is paralleled by the use of "seven" in Samson's allowing himself to be bound by seven fresh bowstrings (Judg. 16:7) and weaving the seven locks of his head (Judg. 16:13). The relationship between "to swear" and "seven" is inconclusive. (Vine's Expository Dictionary of Old Testament and New Testament Words) Shaba - 175v - adjure(6), curse(1), exchanged oaths(1), made a covenant(1), made an oath(1), promised on oath(1), promised them by oath(1), put the under oath(1), put them under oath(1), solemn(1), solemnly swear(1), strictly put(1), swear(40), swearer(1), swearing(1), swears(6), swore(62), sworn(41), take an oath(2), take the oath(1), take oath(1), takes(1), took an oath(3), took the oath(1), under oath(3), used(1), vow(1), vowed(6). Shaba is a key word in Deuteronomy - Deut. 1:8; Deut. 1:34; Deut. 1:35; Deut. 2:14; Deut. 4:21; Deut. 4:31; Deut. 6:10; Deut. 6:13; Deut. 6:18; Deut. 6:23; Deut. 7:8; Deut. 7:12; Deut. 7:13; Deut. 8:1; Deut. 8:18; Deut. 9:5; Deut. 10:11; Deut. 10:20; Deut. 11:9; Deut. 11:21; Deut. 13:17; Deut. 19:8; Deut. 26:3; Deut. 26:15; Deut. 28:9; Deut. 28:11; Deut. 29:13; Deut. 30:20; Deut. 31:7; Deut. 31:20; Deut. 31:21; Deut. 31:23; Deut. 34:4; Remainder of uses of shaba - Gen. 21:23; Gen. 21:24; Gen. 21:31; Gen. 22:16; Gen. 24:3; Gen. 24:7; Gen. 24:9; Gen. 24:37; Gen. 25:33; Gen. 26:3; Gen. 26:31; Gen. 31:53; Gen. 47:31; Gen. 50:5; Gen. 50:6; Gen. 50:24; Gen. 50:25; Exod. 13:5; Exod. 13:11; Exod. 13:19; Exod. 32:13; Exod. 33:1; Lev. 5:4; Lev. 6:3; Lev. 6:5; Lev. 19:12; Num. 5:19; Num. 5:21; Num. 11:12; Num. 14:16; Num. 14:23; Num. 30:2; Num. 32:10; Num. 32:11; Jos. 1:6; Jos. 2:12; Jos. 2:17; Jos. 2:20; Jos. 5:6; Jos. 6:22; Jos. 6:26; Jos. 9:15; Jos. 9:18; Jos. 9:19; Jos. 9:20; Jos. 14:9; Jos. 21:43; Jos. 21:44; Jos. 23:7; Jdg. 2:1; Jdg. 2:15; Jdg. 15:12; Jdg. 21:1; Jdg. 21:7; Jdg. 21:18; 1 Sam. 3:14; 1 Sam. 14:27; 1 Sam. 14:28; 1 Sam. 19:6; 1 Sam. 20:3; 1 Sam. 20:17; 1 Sam. 20:42; 1 Sam. 24:21; 1 Sam. 24:22; 1 Sam. 28:10; 1 Sam. 30:15; 2 Sam. 3:9; 2 Sam. 3:35; 2 Sam. 19:7; 2 Sam. 19:23; 2 Sam. 21:2; 2 Sam. 21:17; 1 Ki. 1:13; 1 Ki. 1:17; 1 Ki. 1:29; 1 Ki. 1:30; 1 Ki. 1:51; 1 Ki. 2:8; 1 Ki. 2:23; 1 Ki. 2:42; 1 Ki. 18:10; 1 Ki. 22:16; 2 Ki. 11:4; 2 Ki. 25:24; 2 Chr. 15:14; 2 Chr. 15:15; 2 Chr. 18:15; 2 Chr. 36:13; Ezr. 10:5; Neh. 5:12; Neh. 13:25; Ps. 15:4; Ps. 24:4; Ps. 63:11; Ps. 89:3; Ps. 89:35; Ps. 89:49; Ps. 95:11; Ps. 102:8; Ps. 110:4; Ps. 119:106; Ps. 132:2; Ps. 132:11; Eccl. 9:2; Cant. 2:7; Cant. 3:5; Cant. 5:8; Cant. 5:9; Cant. 8:4; Isa. 14:24; Isa. 19:18; Isa. 45:23; Isa. 48:1; Isa. 54:9; Isa. 62:8; Isa. 65:16; Jer. 4:2; Jer. 5:2; Jer. 5:7; Jer. 7:9; Jer. 11:5; Jer. 12:16; Jer. 22:5; Jer. 32:22; Jer. 38:16; Jer. 40:9; Jer. 44:26; Jer. 49:13; Jer. 51:14; Ezek. 16:8; Ezek. 21:23; Dan. 12:7; Hos. 4:15; Amos 4:2; Amos 6:8; Amos 8:7; Amos 8:14; Mic. 7:20; Zeph. 1:5; Zech. 5:3; Zech. 5:4; Mal. 3:5 Related Resources: American Tract Society Oath Bridgeway Bible Dictionary Oath Charles Buck Dictionary Oath Easton's Bible Dictionary Oath Fausset Bible Dictionary Oath Holman Bible Dictionary Oaths Hastings' Dictionary of the Bible Oaths Hastings' Dictionary of the NT Oaths Oath King James Dictionary Oath Morrish Bible Dictionary Oath Smith Bible Dictionary Oath (2) oath Vines' Expository Dictionary Oath Webster Dictionary Oaths Oath Watson's Theological Dictionary Oath 1911 Encyclopedia Britannica Oath International Standard Bible Encyclopedia Oath Kitto Biblical Cyclopedia Oath McClintock and Strong's Bible Encyclopedia Oath Oath (2) The Jewish Encyclopedia Oath Rob
Deuteronômio 1
Trapp - Saith Chrysostom: A faint hearted judge doth easily pervert justice. A man of courage he must be, a Coeur-de-lion, another Cato, a quo nemo unquam rem iniustam petere audebat, of whom no man ever durst desire anything unjust. This Solomon symbolised by the steps of his throne adorned with lions; the Athenian judges, by sitting in Mars Street. Kline on the judgment is God's - This reason for righteous administration of justice was at the same time a reminder of the theocratic nature of the Israelite kingdom, a reminder that God was the Lord who was making covenant anew with them that day. (Wycliffe Bible Commentary on Deuteronomy) The case that is too hard for you, you shall bring to me, and I will hear it - Some cases must be referred to a higher authority. Moses was the chief and final judge. The appointment of lower judges served to significantly decrease the number of cases he had to adjudicate. In any event the buck stopped with Moses who was willing to "take the heat." Deuteronomy 1:18 "I commanded you at that time all the things that you should do. De 4:5,40 12:28,32 Mt 28:20 Ac 20:20,27 Deuteronomy 1 Resources - Multiple Sermons and Commentaries MOSES SUMMARIZES ISRAEL'S PREPARATION TO ENTER PROMISED LAND I commanded you at that time all the things that you should do - Moses is in essence summarizing the nation's experience at Mt Sinai regarding the things Israel was commanded to carry out. Or as another has said God gave 10 commandments, not 10 suggestions, things to do no things to think about! John Maxwell quips "What more could the people ask than a God who is faithful and a leader who is responsible? Now the people must be obedient." (Preacher's Commentary) Deuteronomy 1:19 "Then 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. through: De 8:15 32:10 Nu 10:12 Jer 2:6 we came: De 1:2 Nu 13:26 Deuteronomy 1 Resources - Multiple Sermons and Commentaries Related Passages: Numbers 10:11-12+ Now in the second year, in the second month, on the twentieth of the month, the cloud was lifted from over the tabernacle of the testimony; and the sons of Israel set out on their journeys from the wilderness of Sinai. Then the cloud settled down in the wilderness of Paran. Deuteronomy 1:7 ‘Turn and set your journey, and go to the hill country of the Amorites, and to all their neighbors in the Arabah, in the hill country and in the lowland and in the Negev and by the seacoast, the land of the Canaanites, and Lebanon, as far as the great river, the river Euphrates. Deuteronomy 8:15+ “He led you through the great and terrible wilderness, with its fiery serpents and scorpions and thirsty ground where there was no water; He brought water for you out of the rock of flint. Deuteronomy 32:10+ “He found him in a desert land, And in the howling waste of a wilderness; He encircled him, He cared for him, He guarded him as the pupil of His eye. Jeremiah 2:6 “They did not say, ‘Where is the LORD Who brought us up out of the land of Egypt, Who led us through the wilderness, Through a land of deserts and of pits, Through a land of drought and of deep darkness, Through a land that no one crossed And where no man dwelt?’ John Maxwell's Scripture Outline for Deuteronomy 1:19–46 The Land is Seen (1:19–21) The Land is Searched (1:22–25) The Rebellion of the People (1:26–33) The Response of the Lord (1:34–40) The Reaction of the People (1:41–46) MT SINAI TO KADESH-BARNEA In this next section Dt 1:19-46 Moses reviews the tragic failure of Israel at Kadesh Barnea. Note that the first generation got off to a good start obeying God's clear command to move out from Horeb (Mt Sinai). But as most of us have experienced, a good start does not guarantee a good finish! The commencement of this journey is recorded in Numbers 10:11 and its end in Numbers 13:1-2. John Maxwell introduces this last section - THE BEST IS YET TO COME - There is a wonderful life attainable by every person—our “promised land.” This life represents God’s best for us. Whether or not we reach it depends totally on our obedience to the Lord. Our “promised lands” never come cheaply! We never accidentally arrive at them, and we always face barriers traveling to them. We may cover the same ground several times and bump into the same obstacle more than once. Only when we’ve learned to successfully follow God through the twists and turns of life will we be able to quicken our forward pace. Booker T. Washington said, “Success should be measured not so much by the position one has reached in life as by the obstacles which one has overcome while trying to succeed.” (Preacher's Commentary) Meredith Kline gives us the context of Dt 1:19-40. - Over against the covenant faithfulness of the Lord (cf. Dt 1:6-18) there had been the infidelity and disobedience of Israel. The fact that the Lord was renewing his covenant against this background of the vassal's past rebellions further magnified his grace and goodness (cf. introductory comments on II. Historical Prologue). The particular sin of the people of Israel recalled on the eve of their conquest of Canaan was their refusal to advance into Canaan when they were first commanded to do so, some thirty-eight years earlier. For the original account, see Numbers 13; 14. (Wycliffe Bible Commentary on Deuteronomy) Then we set out from Horeb (Mt Sinai) and went through all that great and terrible (fearful- yare) 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 - The final destination was the hill country of the Amorites. Moses has already recorded that " It is eleven days’ journey from Horeb by the way of Mount Seir to Kadesh-barnea." (Dt 1:2) The journey from Horeb to Kadesh is summarized in this one verse as one that was through a great and terrible wilderness (Dt 8:15, 32:10). It was great in its vast expanse. It was terrible because it struck fear in the hearts of the Israelites (Hebrew for terrible is the verb yare meaning to fear. Septuagint has phoberos meaning causing or inspiring fear and thus formidable and frightful! Used in heb 10:31+). This journey is described in detail in Nu 11:1-12:16+ which included Israel's complaining, God's sending quail, then a plaque, Miriam and Aaron's rebellion and God punishing her with leprosy, and finally in Nu12:16 "the people moved out from Hazeroth and camped in the wilderness of Paran (Kadesh-Barnea being in the northern part of the wilderness of Paran)." After traveling northward for about 140 miles (and 11 days) from Horeb, the nation of Israel came to Kadesh-barnea (with its pastures and oasis) which should have been the "launching point" for the invasion of the Promised Land, but instead it proved to be the "low point" in the history of Israel and would be the main site of camping of the nation for the next 38 years (Dt 2:14). POSB - (ED: ALTHOUGH IT WAS NOT ALL SANDY DESERT SOME OF IT SURELY WAS) The dry desert sat upon a waterless plateau of limestone. One can just imagine how thirsty, dusty, and uncomfortable the people became as they marched along with perspiration dripping down their faces into their eyes and soaking their clothes. (Preacher's Outline & Sermon Bible – Deuteronomy) Grant adds an interesting note - The Tabernacle, with the exception of the holy vessels, was carried on six covered wagons (Nu 7:1-9) and each loaded wagon must have been of considerable weight. Travelling over a sandy surface, such as is found in a desert, would not have been possible. Nevertheless, the wilderness was certainly a barren area. (What the Bible Teaches) It is interesting to consider that God brought Israel first through a great and terrible wilderness an experience which in theory should have served to create in the nation a desire for the land of milk and honey, the Promised Land. Not only that but the wilderness time allowed Israel to experience God's lovingkindness and provision for them as "He encircled him (ISRAEL), He cared for him, He guarded him as the pupil of His eye." (Dt 32:10) As Deere says "Both motivations—hunger for the land and confidence in God's love and power—were necessary if they were to accomplish the goal ahead of them." THOUGHT - This begs the question regarding our spiritual journey (which may currently be in the wilderness), as to whether we are confident in our Father's lovingkindness and supernatural power to enable us to finish the race He has set out for us to run (Heb 12:1-2+). May our Father grant each of us such a supernatural confidence and trust in His power and provision that on that day when our feet prepare to leave this earth we may confidentially proclaim like Paul "I have fought the good fight, I have finished the course, I have kept the faith, in the future there is laid up for me the crown of righteousness, which the Lord, the righteous Judge, will award to me on that day; and not only to me, but also to all who have loved His appearing." (2 Ti 4:7-8+) In Jesus' Name. Amen. Grant adds an excellent observation that in this great and terrible wilderness Israel "would come to know the guidance and preservation that the Lord gives when difficult circumstances are encountered. They were about to enter the Land and face the difficulties of overcoming enemies. They had seen His hand at work as they left Egypt and as He guided them through this "great and terrible wilderness". The manna continued to come, their needs were all met, and despite the barrenness of the surrounding terrain they were able to take their flocks through. Although they did complain (Nu 11:1-6+), this was not a difficult pathway due to their disobedience; it was a difficult pathway due to their obedience in following the cloud. The lesson applies today. It must not be assumed that difficulties faced by Christians are due to their disobedience. Be slow to discern that chastening hand of God in the lives of others, but be very quick to discern it in one's own life. (What the Bible Teaches) Eugene Merrill - There is no reason to doubt that Kadesh Barnea was to be only a stop along the way and that the penetration of Canaan would be from the south, precisely the route followed by the twelve explorers (cf. Dt 1:22–25; Num 13:21–24). The later entry from the east and by way of Jericho was undertaken only because all other options had been closed because of Israel's disobedience (cf. Deut 2:1; 40; together with Num 14:25; 21:4).(New American Commentary – Volume 4: Deuteronomy) Wilderness (04057) midbār means wilderness or desert. midbār is used to describe three types of country in general: pastureland (Joshua 2:22; Psalm 65:12 [H 13]; Jeremiah 23:10), uninhabited land (Deut. 32:10; Job 38:26; Proverbs 21:19; Jeremiah 9:1), and large areas of land in which oases or cities and towns exist here and there. In short midbar can refer to sparsely populated, generally dry regions, ranging from dry deserts to open grazing lands. In the present context wilderness "should not be understood as a sandy desert or impenetrable thicket. Rather, it describes a steppe-land where some pasturage is usually possible (see 1 Sa 17:28 cf. Jer 2:2; 3:2). However, compared to the lush garden spot of the Egyptian delta from which they had come, the Israelites viewed the interior of the Sinai Peninsula as great and terrifying." (Merrill) Kadesh Barnea - 10x - Num. 32:8; Num. 34:4; Deut. 1:2; Deut. 1:19; Deut. 2:14; Deut. 9:23; Jos. 10:41; Jos. 14:6; Jos. 14:7; Jos. 15:3."The Old Testament locates it between the Wilderness of Paran and the Wilderness of Zin (Nu 13:3-21 ,Nu 13:3-21,13:26 )." (Holman Bible Dictionary) Related Resource: G. I. Davies, “The Wilderness Itineraries: A Comparative Study,” TynBul 25 (1974): 46–81; QUESTION - What is the significance of Kadesh Barnea in the Bible? ANSWER Kadesh Barnea is a region located in the Desert of Zin that is mentioned numerous times in the Old Testament. It was located somewhere along the border of Edom and Israel, southwest of the Dead Sea. Kadesh Barnea, sometimes simply called Kadesh, is connected to many significant events in Israel’s history, specifically in the Pentateuch. The name Kadesh Barnea is thought to mean “the holy place of the desert of wandering.” Kadesh Barnea served as a place of combat in the book of Genesis when Abraham fought the Amalekites there (Genesis 14:7). It is ironic that the very place where Abraham experienced victory over the Amalekites is where the Israelites later failed to believe that God would give them victory in acquiring the Promised Land (Deuteronomy 9:23). The account in Genesis also includes Hagar’s meeting with the Angel of the Lord “between Kadesh and Bered” after she was mistreated by Sarah (Genesis 16:14). Kadesh Barnea seems to have been a regular camping spot for the Israelites throughout their years of desert wandering (Numbers 13:26; 20:1, 14; 33:36). It was at Kadesh that Miriam died and was buried (Numbers 20:1). Two significant events that occurred at Kadesh Barnea were the Israelites’ faithless refusal to possess the Promised Land (Numbers 13:32–33) and their opposition to Moses at not having enough water (Numbers 20:2–5). These two events, marked by unbelief, grumbling, and disobedience, directly affected Moses, Aaron, and the Israelites. The men who had left Kadesh Barnea to scout out the Promised Land, except for Caleb and Joshua, failed to believe that God could give them possession of Canaan (Numbers 14:30; Joshua 14:7). Instead, they insisted that the people of Canaan, who included the Nephilim, were too powerful for them to fight. The ten scouts bringing the evil report persuaded the people that the land would be impossible to acquire (Numbers 13:32–33). Because of their failure to believe, the Israelites had to wander in the desert for another 38 years, waiting until all those who were 20 years and older died, so that the next generation could take possession of the land (Numbers 14:29; Deuteronomy 2:14). Years later, Moses and Aaron were also denied entrance into the Promised Land because of their disobedience to God at Kadesh Barnea. God had instructed Moses to speak to the rock to bring forth water for the grumbling Israelites, but he disobeyed by striking the rock twice (Numbers 20:12). Because the Israelites had failed to believe and obey the Lord, their arrival into the land “flowing with milk and honey” was postponed until Joshua led the younger generation out of the wilderness by the command of the Lord. In the desert of wandering, the Israelites experienced plagues, death, and testing. The Israelites failed the tests that took place in Kadesh Barnea, and that remained etched in their memory forever. Their unbelief led to the postponement of entering Canaan and claiming God’s blessings (Psalm 95:8–11; Hebrews 3:7–19). May we not follow the unbelief of those who did not trust God to fulfill His promises. When times of testing come, may we display the faith that Joshua and Caleb had in trusting God at Kadesh Barnea. GotQuestions.org Deuteronomy 1:20 "I said to you, 'You have come to the hill country of the Amorites which the LORD our God is about to give us. to the hill country: De 1:7,8 Deuteronomy 1 Resources - Multiple Sermons and Commentaries SO CLOSE BUT SO FAR I said to you, 'You have come to the hill country of the Amorites - I said to you refers to the first generation, the parents of those Moses was actually addressing at this time and they were not in the hill country but on the plains of Moab, east of the Jordan River. You have come to the hill country means that the nation was now at the southern border of the Promised Land. They could stand on the hills and their eyes could behold what Yahweh had promised as a possession to their patriarchs. Which the LORD our God is about to give us - We clearly see God's sovereignty over His creation in this passage, for all the land belonged to Yahweh. And so Moses reminds them that it was the LORD our God Who gave the promise that they would possess the Land. Note the phrase about to give us communicates that it was about to become a reality! God's sovereignty and human responsibility are intimately intermingled from Genesis to Revelation and here we see tha God gave but Israel had to take. It would prove to be so close but yet so far because of Israel's rebellion! THOUGHT - One cannot help but wonder if we are at times in our life so close to receiving God's blessing but the realization of that blessing is prevented by our disobedience. Just thinking out loud. A B Simpson applies You have come to the hill country - This represents the crisis hour in our Christian life when the soul comes face to face with the question of entire consecration and entering into the fullness of Christ’s blessing. It is a moment that never will come again, and on which the issues of a lifetime hang. Happy are they who stop not to reason and compromise, but literally go up at once and possess it. (ED: While I am not sure I totally agree, there is no doubt that there are crucial times in our life that affect the course of our life for the rest of our life.) Deuteronomy 1:21 'See, 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.' Do not fear : De 20:1 Nu 13:30 Nu 14:8-9 Jos 1:9 Ps 27:1-3 46:1,7,11 Isa 41:10 Isa 43:1,2 Lu 12:32 Heb 13:6 Deuteronomy 1 Resources - Multiple Sermons and Commentaries Related Passages: Numbers 13:30+ Then Caleb quieted the people before Moses and said, “We should by all means go up and take possession of it, for we will surely overcome it.” Numbers 14:6-9+ Joshua the son of Nun and Caleb the son of Jephunneh, of those who had spied out the land, tore their clothes; 7 and they spoke to all the congregation of the sons of Israel, saying, “The land which we passed through to spy out is an exceedingly good land.“If the LORD is pleased with us, then He will bring us into this land and give it to us–a land which flows with milk and honey. 9 “Only do not rebel against the LORD; and do not fear the people of the land, for they will be our prey. Their protection has been removed from them, and the LORD is with us; do not fear them.” Deuteronomy 31:8+ “The LORD is the one who goes ahead of you; He will be with you. He will not fail you or forsake you. Do not fear or be dismayed (chathath) .” MOSES EXHORTATION - GO UP AND TAKE POSSESSION See...go...take - Simple words which if they had been obeyed would have brought glorious victory and bountiful blessings (then and now). The problem was they stopped at the first command "See." That is, they went into the land and SAW the obstacles and forgot that obstacles are opportunities for our God to show Himself mighty in their (our) behalf. See - See is a word that is given to arrest their attention, like saying "Pay attention!" "Listen up!" "Don't miss what I am about to declare!" And this similar to what Moses had spoken in Dt 1:8 "See, I have placed the land before you; go in and possess the land which the LORD swore to give to your fathers, to Abraham, to Isaac, and to Jacob, to them and their descendants after them.’" The word see is a bit ironic because as noted above Israel could literally see the Promised Land from their current position at Kadesh Barnea. Sadly they saw with physical eyes but not with eyes of faith! The LORD your God has placed the land before you; go up, take possession - NIV has " the LORD your God has given you the land (Dt 1:21NIV). The verb has placed or has given is in the perfect tense indicating it happened in the past and is still true. Thus Moses speaking in the past tense (has placed) expresses how certain he was of the fulfillment promise, speaking as if it had already been fulfilled. In his mind it was as we might say in French, a fait accompli. All Israel had to do was receive the promise in faith in God's Word. In the Septuagint the phrase before you is literally "before your face," which was certainly true for Israel could see the promised Land by looking northward. The LORD your God should have been an encouraging Name to them. This is the same God Who had delivered them from Egypt by the Passover and the opening of the Red Sea and Moses says this same God is YOUR GOD! By His sovereign power and decree He placed the Land before Israel, so they couldn't miss it and go into the wrong land! But they had to exercise Human Responsibility (go...take). They had to walk out in faith, not by sight, totally trusting the Word of Jehovah. Of course as the story unfolded, they choose instead to walk out by sight (of their great enemies) and not by faith (in their great God)! Faith believes God and shows it believes by obeying. Israel disobeyed and showed they did not truly believe God! As the LORD, the God of your fathers, has spoken to you - God has given His Word of promise. He is faithful and His Word could be trusted. Their possession was guaranteed by the sure promise of God Himself. They had the choice to either believe or not believe, which is the same choice all of us continually face. Warren
Deuteronômio 1
Trapp - If Samson had not turned aside to see the lion, that not long before he had slain, he had not found the honey in the carcass. {Jdg 14:8} So, if we recognise not our dangers, deliverances, and achievements, we shall neither taste how sweet the Lord is, nor return Him His due praises. To true thankfulness is required, (1.) Recognition; (2.) Estimation; (3.) Retribution. See them all in Ps 116:3, 7, 12+ And Og the king of Bashan, who lived in Ashtaroth and Edrei (see map above for locations) - As Yahweh had done with Sihon, He again delivered over Og into the hand of Israel (Dt 3:2-3) For a full account of the defeat of Og see Dt 3:1-11 (commentary) and Nu 21:32-35 (commentary). Related Resources: Map showing defeat of Sihon and Og. Who was Sihon, king of the Amorites? Who were the Amorites? | GotQuestions.org Who was Og king of Bashan? | GotQuestions.org Deuteronomy 1:5 Across the Jordan in the land of Moab, Moses undertook to expound this law, saying, to expound this law: De 4:8 Dt 17:18,19 31:9 32:46 Deuteronomy 1 Resources - Multiple Sermons and Commentaries Related Passage: Numbers 22:1+ Then the sons of Israel journeyed, and camped in the plains of Moab beyond the Jordan opposite Jericho. Deut 4:44+ (BEGINNING OF SECOND DISCOURSE) Now this is the law which Moses set before the sons of Israel; MOSES EXPOSITS EAST OF THE JORDAN In this next section Moses will review the mighty acts of God (Dt 1:5-3:29) beginning with Israel's first attempt to enter the promised land (Dt 1:5-46). Across the Jordan in the land of Moab - In the area known as Transjordan, on the east side of the Jordan River. The mention of Moab recalls that this was the very place Israel had sinned against God as described in Numbers 25:1-18+ (cf Nu 25:9+ with Paul's warning to the Corinthians and to us in 1 Cor 10:8+). What is the point? Moses is about to expound the law which was to be obeyed and he is doing so in the very place that Israel had disobeyed, which should have served as a poignant (even painful) reminder and warning of the consequences of disobedience. John Maxwell adds that "This sermon is delivered at a place where God’s people had previously failed (Nu 25:1-3ff). They are surrounded by reminders of their earlier disobedience to God. Imagine the emotional war raging within their minds. Moses continues to exhort the people because they need assistance in making their decision to cross over into the Promised Land." Grant "Moses is about to bring before the people is not merely the reminiscences of an old man." but they are reminders to the next generation of God's faithfulness. Matthew Henry makes a good point - The place were they were now encamped was in the plain, in the land of Moab, where they were just ready to enter Canaan, and engage in a war with the Canaanites. Yet he discourses not to them concerning military affairs, the arts and stratagems of war, but concerning their duty to God; for, if they kept themselves in his fear and favour (I LIKE THAT ORDER - FIRST, FEAR OF GOD, THEN FAVOR FROM GOD), He would secure to them the conquest of the land: their religion would be their best policy. The time was near the end of the fortieth year since they came out of Egypt. So long God had borne their manners, and they had borne their own iniquity (Numbers 14:34), and now that a new and more pleasant scene was to be introduced, as a token for good, Moses repeats the law to them. Thus, after God's controversy with them on account of the golden calf, the first and surest sign of God's being reconciled to them was the renewing of the tables. There is no better evidence and earnest of God's favour than his putting his law in our hearts, Psa. 147:19, 20. George Santayana said it this way “Those who cannot remember the past are condemned to repeat it." Moses wanted to make sure they did not repeat the past failures of their fathers! This is exactly why NT believers are charged to remember/know the history of Israel, for as Paul wrote "these things happened as examples for us, so that (purpose clause) we would not crave evil things as they also craved." (1 Cor 10:6+). Moses undertook to expound this law, saying - Undertook includes the idea of choosing to act, showing willingness and being pleased to act. In effect Moses made up his mind to expound the law. The Hebrew word for expound is translated in the Septuagint with the verb diasapheo (used in Mt 13:36+) which literally means to make thoroughly clear, clarifying that which is obscure, making it quite clear. It includes the ideas of "to dig deeply" or "to mine." Moses would "mine" out the priceless treasures of God Word and make them so clear that the next generation would have absolutely no excuse if they did not obey (they would be guilty of wilful disobedience)! God wanted His children to clearly understand what He had done in the past to prepare their hearts and minds for what He would do and could do in the future (if they obeyed) as they crossed the Jordan into Canaan. John MacArthur on to expound - To make clear, distinct, or plain. The purpose of the book was to make the sense and purpose of the law clear to the people as they entered the Land. It was to be their guide to the law while living in the Land. Moses did not review what happened at Horeb (Sinai), which is recorded by him in Exodus, Leviticus, and Numbers (cf. Ex 20:1-Nu 10:10), but rather gave Israel instruction in how to walk with God and how to fulfill God's will in the Land and be blessed. (MacArthur Study Bible) John Trapp on Moses undertook to expound - And he was not long about it. A ready heart makes riddance of God’s work; for being oiled with the Spirit, it becomes lithe and nimble, quick of despatch. Pulpit Commentary on expound - The Hebrew word (בָאַר) signifies primarily to cut or dig, then to cut or dig out so as to make evident, to declare, to make plain. What Moses set himself to do, then, was not to publish a new law, but to make plain to the people the Law already promulgated, to set forth clearly and pointedly what they were required by the Law to be and to do. This explains more fully the "spake" (דִבֶּר) of Dt 1:3 This exposition of the Law was designed specially for the sake of those who, at the time the Law was first promulgated, either were not born or were incapable of understanding it (Grotius). The expression used by Moses plainly indicates that this book was not intended to furnish a second code of laws different from the former, but simply to explain and enforce what had before been enjoined. (Deuteronomy Exposition ) Expound (0874)(baar) means to make distinct or plain. Some sources think baar originally meant "to dig or hew," and then came to used figuratively to denote "engraving information" (so to speak) on the minds of people. The idea is give an account and clarify the meaning of something through discourse. TWOT = "This verb occurs only in the Piel stem. It describes writing on tablets of stone made clear and distinct (Deut 27:8) or some writing upon tablets which is legible at a hurried glance (Hab 2:2+). In figurative use the verb means to make clear by explaining (Deut 1:5)." Jack Deere adds that "The word expound is significant for it means that Moses did all he could to make God's Word clear to the Israelites. The word baar is used only here and in Dt 27:8 (where it is rendered by the adverbs "very distinctly") and in Habakkuk 2:2+ ("inscribe" Lxx = grapho). Basically the verb means "to dig" (e.g., to dig a well; "well" is similar word beēr)." As noted above the Septuagint of Dt 1:5 uses diasapheo (dia = intensifies + sapheo = to manifest) (used in Mt 13:36+) which means to manifest fully. NIDOTTE on baar - This verb denotes making something clear. It is used, in conjunction with כָּתַב, write, of inscribing words clearly: Moses in Deut 27:8 instructs the Israelites to inscribe “all the words of this law” on stones to be set up on Mount Ebal; Habakkuk is told to inscribe on stone tablets a vision of coming judgment on the Babylonians (Hab 2:2+). The verb is used on its own at Deut 1:5, where it is said that Moses “began to expound this law.” The verb is thus linked in the OT to law-giving and revelation. In Deuteronomy the two uses of the verb underscore the idea that the Israelites are accountable for their response to God’s law (cf. Dt 4:5–8+; Dt 11:26–32+; Dt 30:11–16+; etc.): they have heard it clearly set out, and it is, furthermore, publicly accessible to them in the form of a written witness. In Habakkuk the inscribing of the message of judgment suggests its certainty (cf. Hab 2:3): once written, the judgment will not be revoked. The vb. is, therefore, used in different contexts from related words in the OT (מֵלִיץ, interpreter, official, #4885; פְּשַׁר, interpret, #10599; פָּתַר, #7354) and with a different nuance: the emphasis is on the clarity of the message given, not on the act by which a mysterious dream or riddle is made clear. (NIDOTTE) Law is the famous Hebrew word torah from the verb yarah which means to teach and is related to another root sharing the same spelling “to shoot an arrow”. The instruction of Yahweh may be compared to archery in the sense that the “arrow” of God’s teaching (laws, commandments, statutes) is aimed at the heart of His children with the goal of prompting pursuit of His holiness. In this context Law refers to the Book of Deuteronomy, not the entire Pentateuch. Jack Deere makes an excellent point about the meaning of the word law - In the course of these speeches Moses sought in various ways to instill an obedient spirit in his audience. He used the threat of judgment, the promise of reward, and appeals to God's graciousness to seek to accomplish that goal. The word translated Law actually means "instruction," not merely a body of laws in the modern sense. It is instruction in how to walk with God." (Bible Knowledge Commentary)(Bolding added)