See, the LORD your God has placed the land before you. Go up and take possession of it as the LORD, the God of your fathers, has told you. Do not be afraid or discouraged." SeeThe Hebrew word for "see" is "רְאֵה" (re'eh), which is an imperative form, urging the listener to perceive or understand. This command to "see" is not merely about physical sight but about spiritual insight and awareness. It calls the Israelites to recognize God's providence and the reality of His promises. In a broader sense, it encourages believers to open their spiritual eyes to God's plans and purposes, trusting in His guidance. the LORD your God
This phrase emphasizes the personal relationship between God and the Israelites. "LORD" is translated from "YHWH," the sacred name of God, which signifies His eternal presence and covenant faithfulness. "Your God" personalizes this relationship, reminding the Israelites that He is not a distant deity but their personal protector and guide. This relationship is foundational for understanding the covenantal promises and responsibilities. has set the land before you
The phrase indicates God's sovereign action in preparing the land for the Israelites. The Hebrew verb "נָתַן" (natan) means "to give" or "to set," highlighting that the land is a divine gift. This underscores the concept of divine providence and grace, as the land is not earned by the Israelites but given by God. It serves as a reminder of God's faithfulness to His promises and His role as the ultimate provider. Go up and take possession of it
This command involves both action and faith. "Go up" (עֲלוּ, alu) implies movement towards a higher place, both physically and spiritually. "Take possession" (וִירִשְׁתֶּם, virishtem) involves actively claiming what God has promised. It requires courage and trust in God's promises. This call to action is a reminder that faith often requires stepping out in obedience, trusting that God will fulfill His promises. as the LORD, the God of your fathers, has told you
This phrase connects the present command to the historical promises made to the patriarchs—Abraham, Isaac, and Jacob. It emphasizes continuity and faithfulness, as God is fulfilling what He has spoken in the past. This historical context reassures the Israelites of God's unchanging nature and His commitment to His covenant. It encourages believers to trust in God's promises, knowing that He is faithful across generations. Do not be afraid or discouraged
Fear and discouragement are natural human responses to challenges, but this command calls the Israelites to trust in God's presence and power. The Hebrew words "אַל־תִּירָא" (al-tira) for "do not be afraid" and "אַל־תֵּחָת" (al-techat) for "or discouraged" emphasize a reliance on God rather than on human strength. This encouragement is a timeless reminder for believers to find strength and courage in God's promises and presence, even in the face of daunting circumstances. Persons / Places / Events 1. MosesThe leader of the Israelites, who is recounting God's command to the people. 2. The IsraelitesThe chosen people of God, who are being instructed to take possession of the Promised Land. 3. The Promised LandThe land of Canaan, which God promised to Abraham and his descendants. 4. The LORD (Yahweh)The covenant-keeping God of Israel, who commands and empowers His people. 5. The WildernessThe place where the Israelites have been wandering before entering the Promised Land. Teaching Points God's FaithfulnessGod is faithful to His promises. Just as He promised the land to the forefathers, He is now fulfilling that promise. Courage in ObedienceThe command to "not be afraid or discouraged" highlights the need for courage in following God's directives, even when circumstances seem daunting. Trust in God's ProvisionThe Israelites are reminded that God has already "set the land before" them, indicating that He has prepared the way and will provide what is needed. Historical ContinuityThe reference to "the God of your fathers" connects the current generation to the faith and promises given to their ancestors, emphasizing a continuity of God's plan. Overcoming FearFear and discouragement are natural human responses, but God calls His people to overcome these through trust in His power and promises. Bible Study Questions 1. How does the command to "go up and take possession" challenge us in our personal walk with God today? 2. In what ways can we see God's faithfulness in our own lives, similar to His faithfulness to the Israelites? 3. What are some "lands" or areas in our lives where we need to overcome fear and take possession of what God has promised? 4. How can the connection to the "God of your fathers" encourage us in our faith journey? 5. Reflect on a time when you felt afraid or discouraged. How did trusting in God's promises help you overcome those feelings? Connections to Other Scriptures Genesis 12:7God's original promise to Abraham about giving his descendants the land. Numbers 13-14The account of the spies sent to Canaan and the Israelites' initial fear and rebellion. Joshua 1:9God's encouragement to Joshua to be strong and courageous as he leads the people into the land. Hebrews 3:19The New Testament reflection on the Israelites' unbelief and failure to enter the rest God promised. 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 Affrighted, Afraid, Behold, Discouraged, Dismayed, Fathers, Fear, Hands, Placed, Possess, Possession, Spoken, TroubledDictionary of Bible Themes Deuteronomy 1:21 8107 assurance, and life of faith
8220 courage, facing enemies
8713 discouragement
8754 fear Deuteronomy 1:19-40 5923 public opinion 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 1:21 NIVDeuteronomy 1:21 NLTDeuteronomy 1:21 ESVDeuteronomy 1:21 NASBDeuteronomy 1:21 KJV
Deuteronomy 1:21 Commentaries
Bible Hub |
