These are the words that Moses spoke to all Israel in the wilderness east of the Jordan--in the Arabah opposite Suph--between Paran and Tophel, Laban, Hazeroth, and Dizahab. These are the wordsThe phrase "These are the words" marks the beginning of a significant discourse. In Hebrew, "words" is "דְּבָרִים" (devarim), which is also the title of the book in Hebrew. This introduction sets the stage for a series of speeches by Moses, emphasizing the importance of communication and the transmission of divine law. It underscores the gravity and authority of what follows, as these are not merely human words but divinely inspired instructions meant to guide the nation of Israel. that Moses spoke
"Moses" is a central figure in the Old Testament, revered as a prophet, leader, and lawgiver. His role as the speaker here highlights his unique position as the mediator between God and Israel. The Hebrew root for "spoke" is "דִּבֵּר" (diber), indicating not just casual conversation but authoritative proclamation. Moses' words are not his own; they are the words of God delivered through him, reinforcing his role as a faithful servant and leader. to all Israel
The phrase "to all Israel" signifies the collective audience of Moses' message. "Israel" refers to the descendants of Jacob, also known as Israel, and represents the twelve tribes. This inclusivity underscores the unity and shared identity of the people as God's chosen nation. It also implies that the message is relevant to every individual within the community, emphasizing communal responsibility and obedience to God's covenant. in the wilderness
The "wilderness" or "מִדְבָּר" (midbar) in Hebrew, is not just a geographical location but a significant setting for Israel's journey. It represents a place of testing, transformation, and reliance on God. The wilderness experience is a metaphor for spiritual growth and dependence on divine provision, as Israel learns to trust God in the absence of material security. east of the Jordan
"East of the Jordan" situates the narrative geographically and historically. The Jordan River is a critical boundary for the Promised Land. Being east of it indicates that Israel is on the verge of entering the land God promised to their ancestors. This location symbolizes anticipation and preparation, as the people stand on the threshold of a new chapter in their history. in the Arabah
The "Arabah" is a desert region, part of the Great Rift Valley, extending from the Sea of Galilee to the Gulf of Aqaba. Its mention here highlights the harsh and challenging environment in which Israel finds itself. This setting serves as a backdrop for God's faithfulness and provision, reminding the people of His guidance through difficult circumstances. opposite Suph
"Suph" is often associated with the Red Sea or its vicinity. The term "opposite" suggests a specific location known to the original audience. This reference may evoke memories of the miraculous crossing of the Red Sea, a foundational event in Israel's history that demonstrated God's power and deliverance. between Paran and Tophel
"Paran" is a desert area where the Israelites camped during their wilderness journey. "Tophel" is less well-known, but its mention alongside Paran suggests a specific route or region. These locations anchor the narrative in real, historical geography, reminding readers of the tangible journey of faith and obedience. Laban, Hazeroth, and Dizahab
These place names further specify the setting, though their exact locations are uncertain. "Laban" means "white" in Hebrew, possibly referring to a geographical feature. "Hazeroth" is a known campsite during the wilderness wanderings. "Dizahab" means "abundant in gold," perhaps indicating a place of wealth or significance. Together, these names paint a picture of Israel's journey, filled with both challenges and divine encounters, as they prepare to enter the Promised Land. Persons / Places / Events 1. MosesThe central figure in Deuteronomy, Moses is the leader of the Israelites, chosen by God to deliver His people from Egypt and guide them through the wilderness. 2. IsraelThe nation chosen by God, consisting of the descendants of Abraham, Isaac, and Jacob. They are the recipients of Moses' message and God's covenant. 3. WildernessThe desert area where the Israelites wandered for 40 years due to their disobedience and lack of faith in God's promises. 4. East of the JordanThe location where Moses delivers his speeches, just before the Israelites are to enter the Promised Land. 5. Arabah, Suph, Paran, Tophel, Laban, Hazeroth, DizahabSpecific geographical locations mentioned to provide context for the setting of Moses' address. Teaching Points The Importance of LeadershipMoses' role as a leader is crucial. Godly leadership involves obedience to God, patience, and perseverance, even in challenging circumstances. The Significance of PlaceThe specific locations mentioned remind us of God's faithfulness throughout the journey. Reflect on how God has been faithful in your life's journey. The Power of Words"These are the words" highlights the importance of communication. Consider how your words can encourage and guide others in their faith journey. Preparation for PromisesThe Israelites are on the brink of entering the Promised Land. Reflect on how God prepares us for His promises and the importance of readiness and obedience. Reflection on Past FailuresThe wilderness represents a time of testing and failure. Use past failures as learning experiences to grow in faith and trust in God. Bible Study Questions 1. How does Moses' leadership style in Deuteronomy 1:1 inspire you to lead in your own community or family? 2. Reflect on a time when you felt like you were in a "wilderness." How did God guide you through it, and what did you learn? 3. Consider the significance of the specific locations mentioned in this verse. How do they remind you of God's faithfulness in your life? 4. How can you use your words to encourage and guide others in their faith journey, as Moses did with the Israelites? 5. In what ways can you prepare yourself to receive and act upon God's promises, as the Israelites were preparing to enter the Promised Land? Connections to Other Scriptures Exodus 3The calling of Moses at the burning bush, where God commissions him to lead the Israelites out of Egypt, setting the stage for the events in Deuteronomy. Numbers 13-14The account of the spies sent into Canaan and the resulting rebellion, which led to the 40 years of wandering in the wilderness. Joshua 1The transition of leadership from Moses to Joshua as the Israelites prepare to enter the Promised Land, fulfilling the promises reiterated in Deuteronomy. People Amorites, Anakites, Caleb, Canaanites, Eshcol, Isaac, Israelites, Jacob, Jephunneh, Joshua, Laban, Moses, Nun, Og, Seir, SihonPlaces Arabah, Ashtaroth, Bashan, Dizahab, Edrei, Egypt, Euphrates River, Hazeroth, Heshbon, Horeb, Hormah, Jordan River, Kadesh-barnea, Laban, Lebanon, Moab, Mount Seir, Negeb, Paran, Seir, Suph, Tophel, Valley of EshcolTopics Across, Arabah, Beyond, Desert, Dizahab, Di'-zahab, Di-zahab, East, Hazeroth, Haze'roth, Jordan, Laban, Opposite, Over-against, Paran, Plain, Red, Spake, Spoke, Spoken, Suf, Suph, Tophel, Waste, WildernessDictionary of Bible Themes Deuteronomy 1:1-4 5102 Moses, life of Library Foretastes of the Heavenly Life
Early in the year 1857. NOTE: This edition of this sermon is taken from an earlier published edition of Spurgeon's 1857 message. The sermon that appears in The Metropolitan Tabernacle Pulpit, vol. 45, was edited and abbreviated somewhat. For edition we have restored the fuller text of the earlier published edition, while retaining a few of the editorial refinements of the Met Tab edition. "And they took of the fruit of the land in their hands, and brought it down unto us, and brought us word again …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 45: 1899Preventive against Backsliding.
It is most instructive to note how exceedingly anxious the early Christians were, that, as soon as a man was converted, he should be "filled with the Holy Ghost." They knew no reason why weary wastes of disappointing years should stretch between Bethel and Peniel, between the Cross and Pentecost. They knew it was not God's will that forty years of wilderness wanderings should lie between Egypt and the Promised Land (Deut. i. 2). When Peter and John came to the Samaritans, and found that they were …
John MacNeil—The Spirit-Filled Life Afraid of Giants
'And Moses sent them to spy out the land of Canaan, and said unto them, Get you up this way southward, and go up into the mountain; 18. And see the land, what it is; and the people that dwelleth therein, whether they be strong or weak, few or many; 19. And what the land is that they dwell in, whether it be good or bad; and what cities they be that they dwell in, whether in tents, or in strong holds; 20. And what the land is, whether it be fat or lean, whether there be wood therein, or not. And be …
Alexander Maclaren—Expositions of Holy Scripture Philo of Alexandria, the Rabbis, and the Gospels - the Final Development of Hellenism in Its Relation to Rabbinism and the Gospel According to St. John.
It is strange how little we know of the personal history of the greatest of uninspired Jewish writers of old, though he occupied so prominent a position in his time. [173] Philo was born in Alexandria, about the year 20 before Christ. He was a descendant of Aaron, and belonged to one of the wealthiest and most influential families among the Jewish merchant-princes of Egypt. His brother was the political head of that community in Alexandria, and he himself on one occasion represented his co-religionists, …
Alfred Edersheim—The Life and Times of Jesus the Messiah A Plain Description of the Essence and Attributes of God, Out of the Holy Scripture, So Far as Every Christian must Competently Know, and Necessarily Believe, that Will be Saves.
Although no creature can define what God is, because he is incomprehensible (Psal. cxliii. 3) and dwelling in inaccessible light (1 Tim. vi. 16); yet it has pleased his majesty to reveal himself to us in his word, so far as our weak capacity can best conceive him. Thus: God is that one spiritual and infinitely perfect essence, whose being is of himself eternally (Deut. i. 4; iv. 35; xxxii. 39; vi. 4; Isa. xlv. 5-8; 1 Cor. viii. 4; Eph. iv. 5, 6; 1 Tim. ii. 5; John iv. 24; 2 Cor. iii. 17; 1 Kings …
Lewis Bayly—The Practice of Piety The Mountainous Country of Judea.
"What is the mountainous country of Judea? It is the king's mountain." However Judea, here and there, doth swell out much with mountains, yet its chief swelling appears in that broad back of mountains, that runs from the utmost southern cost as far as Hebron, and almost as Jerusalem itself. Which the Holy Scripture called "The hill-country of Judah," Joshua 21:11; Luke 1:39. Unless I am very much mistaken,--the maps of Adricomus, Tirinius, and others, ought to be corrected, which have feigned to …
John Lightfoot—From the Talmud and Hebraica Kadesh. Rekam, and that Double. Inquiry is Made, Whether the Doubling it in the Maps is Well Done.
The readers of the eastern interpreters will observe, that Kadesh is rendered by all Rekam, or in a sound very near it. In the Chaldee, it is 'Rekam': in the Syriac, 'Rekem': in the Arabic, 'Rakim'... There are two places noted by the name Rekam in the very bounds of the land,--to wit, the southern and eastern: that is, a double Kadesh. I. Of Kadesh, or Rekam, in the south part, there is no doubt. II. Of it, in the eastern part, there is this mention: "From Rekam to the east, and Rekam is as the …
John Lightfoot—From the Talmud and Hebraica Barren Fig-Tree. Temple Cleansed.
(Road from Bethany and Jerusalem. Monday, April 4, a.d. 30.) ^A Matt. XXI. 18, 19, 12, 13; ^B Mark XI. 12-18; ^C Luke XIX. 45-48. ^b 12 And ^a 18 Now ^b on the morrow [on the Monday following the triumphal entry], ^a in the morning ^b when they were come out from Bethany, ^a as he returned to the city [Jerusalem], he hungered. [Breakfast with the Jews came late in the forenoon, and these closing days of our Lord's ministry were full of activity that did not have time to tarry at Bethany for it. Our …
J. W. McGarvey—The Four-Fold Gospel In the Temple at the Feast of Tabernacles.
(October, a.d. 29.) ^D John VII. 11-52. ^d 11 The Jews therefore sought him at the feast, and said, Where is he? [It was now eighteen months since Jesus had visited Jerusalem, at which time he had healed the impotent man at Bethesda. His fame and prolonged obscurity made his enemies anxious for him to again expose himself in their midst. John here used the word "Jews" as a designation for the Jerusalemites, who, as enemies of Christ, were to be distinguished from the multitudes who were in doubt …
J. W. McGarvey—The Four-Fold Gospel Moses and his Writings
[Illustration: (drop cap W) Clay letter tablet of Moses' time.] We now begin to understand a little of the very beginning of God's Book--of the times in which it was written, the materials used by its first author, and the different kinds of writing from which he had to choose; but we must go a step farther. How much did Moses know about the history of his forefathers, Abraham and Jacob, and of all the old nations and kings mentioned in Genesis, before God called him to the great work of writing …
Mildred Duff—The Bible in its Making Appendix ii. Philo of Alexandria and Rabbinic Theology.
(Ad. vol. i. p. 42, note 4.) In comparing the allegorical Canons of Philo with those of Jewish traditionalism, we think first of all of the seven exegetical canons which are ascribed to Hillel. These bear chiefly the character of logical deductions, and as such were largely applied in the Halakhah. These seven canons were next expanded by R. Ishmael (in the first century) into thirteen, by the analysis of one of them (the 5th) into six, and the addition of this sound exegetical rule, that where two …
Alfred Edersheim—The Life and Times of Jesus the Messiah The Blessing of Jacob Upon Judah. (Gen. Xlix. 8-10. )
Ver. 8. "Judah, thou, thy brethren shall praise thee; thy hand shall be on the neck of thine enemies; before thee shall bow down the sons of thy father. Ver. 9. A lion's whelp is Judah; from the prey, my son, thou goest up; he stoopeth down, he coucheth as a lion, and as a full-grown lion, who shall rouse him up? Ver. 10. The sceptre shall not depart from Judah, nor lawgiver from between his feet, until Shiloh come, and unto Him the people shall adhere." Thus does dying Jacob, in announcing …
Ernst Wilhelm Hengstenberg—Christology of the Old Testament Deuteronomy
Owing to the comparatively loose nature of the connection between consecutive passages in the legislative section, it is difficult to present an adequate summary of the book of Deuteronomy. In the first section, i.-iv. 40, Moses, after reviewing the recent history of the people, and showing how it reveals Jehovah's love for Israel, earnestly urges upon them the duty of keeping His laws, reminding them of His spirituality and absoluteness. Then follows the appointment, iv. 41-43--here irrelevant (cf. …
John Edgar McFadyen—Introduction to the Old Testament Links Deuteronomy 1:1 NIVDeuteronomy 1:1 NLTDeuteronomy 1:1 ESVDeuteronomy 1:1 NASBDeuteronomy 1:1 KJV
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