So I said to you: "Do not be terrified or afraid of them! So I said to youThis phrase indicates a direct communication from Moses to the Israelites. Moses, as the leader appointed by God, often served as the intermediary between God and His people. The Hebrew root for "said" is "אָמַר" (amar), which is frequently used in the Old Testament to denote authoritative speech. This highlights Moses' role as a prophet and leader, conveying God's instructions and reassurances to the Israelites. Historically, this moment is set during the Israelites' journey from Egypt to the Promised Land, a time of great uncertainty and fear for the people. Do not be terrified
The Hebrew word for "terrified" is "עָרַץ" (arats), which conveys a sense of dread or being shattered by fear. This command is a call to courage, urging the Israelites to trust in God's power and promises rather than succumbing to their fears. In the broader scriptural context, this echoes God's frequent exhortations to His people to be strong and courageous, as seen in Joshua 1:9. The historical context here is crucial; the Israelites were facing formidable enemies in the land of Canaan, and their natural inclination was to fear. Yet, God, through Moses, calls them to rise above their human instincts and rely on divine strength. or afraid of them
The word "afraid" comes from the Hebrew "יָרֵא" (yare), which is often used in the context of reverence or fear. In this context, it emphasizes the emotional and psychological battle the Israelites faced. The "them" refers to the inhabitants of Canaan, who were perceived as giants and mighty warriors. This phrase serves as a reminder that the Israelites' battle was not just physical but spiritual, requiring faith in God's promises. Theologically, this reflects the broader biblical theme of faith over fear, a principle that resonates throughout both the Old and New Testaments. The call to not be afraid is a timeless encouragement for believers to trust in God's sovereignty and provision, regardless of the challenges they face. Persons / Places / Events 1. MosesThe leader of the Israelites, who is recounting the events of their journey from Egypt to the Promised Land. He is speaking to the Israelites, reminding them of God's faithfulness and urging them not to fear. 2. IsraelitesThe chosen people of God, who were delivered from slavery in Egypt and are now on the brink of entering the Promised Land. They are the recipients of Moses' message. 3. The Promised LandThe land of Canaan, which God promised to Abraham and his descendants. It represents God's faithfulness and the fulfillment of His promises. 4. The WildernessThe place where the Israelites wandered for 40 years due to their disobedience and lack of faith. It serves as a backdrop for Moses' reminder of God's provision and protection. 5. The Amorites and Other NationsThe inhabitants of the Promised Land, whom the Israelites feared due to their strength and numbers. They represent the obstacles and challenges that the Israelites faced. Teaching Points Trust in God's PromisesJust as God promised the Israelites the land of Canaan, He has given us promises in His Word. We are called to trust Him, even when circumstances seem daunting. Overcoming Fear with FaithFear is a natural response to challenges, but faith in God's power and presence can help us overcome it. We are reminded to focus on God's strength rather than our weaknesses. Remembering God's FaithfulnessReflecting on past experiences of God's provision and protection can strengthen our faith and encourage us to face current challenges with confidence. Leadership and EncouragementMoses' role as a leader was to encourage and guide the Israelites. We, too, can be sources of encouragement to others, pointing them to God's promises and faithfulness. Facing Giants in Our LivesThe "giants" or challenges we face may seem insurmountable, but with God's help, we can overcome them. This requires a shift in perspective, seeing obstacles as opportunities for God to work. Bible Study Questions 1. How does Moses' reminder to the Israelites in Deuteronomy 1:29 apply to the challenges you are currently facing? 2. In what ways can you cultivate a stronger trust in God's promises, as seen in the connection to Joshua 1:9? 3. Reflect on a time when you experienced God's faithfulness in the past. How can this memory encourage you in your present circumstances? 4. How can you be a source of encouragement and leadership to others who may be struggling with fear or doubt? 5. What "giants" are you facing in your life, and how can you apply the principles from Deuteronomy 1:29 to overcome them with faith? Connections to Other Scriptures Numbers 13-14These chapters provide the background to Moses' speech, detailing the initial report of the spies and the Israelites' fear and rebellion. Joshua 1:9This verse echoes the command to be strong and courageous, as Joshua leads the Israelites into the Promised Land. Psalm 27:1This psalm reinforces the theme of trusting in the Lord and not fearing adversaries. Philippians 4:6-7These verses encourage believers to present their requests to God with thanksgiving, promising peace in place of fear. 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 Afraid, Dread, Fear, Shocked, TerrifiedDictionary of Bible Themes Deuteronomy 1:29 8754 fear Deuteronomy 1:19-40 5923 public opinion Deuteronomy 1:27-31 5819 cowardice Deuteronomy 1:27-33 8723 doubt, results 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 1:29 NIVDeuteronomy 1:29 NLTDeuteronomy 1:29 ESVDeuteronomy 1:29 NASBDeuteronomy 1:29 KJV
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