The plan seemed good to me, so I selected twelve men from among you, one from each tribe. The plan seemed good to meThis phrase reflects Moses' leadership and decision-making process. The Hebrew root for "seemed good" is "yatab," which conveys a sense of approval or agreement. In the context of ancient Israel, leaders often sought divine guidance, but they also used their judgment. Moses, as a leader, found the proposal to send spies into the Promised Land reasonable and beneficial. This highlights the balance between divine direction and human responsibility, a recurring theme in Scripture where God’s people are called to use wisdom and discernment in their decisions. so I selected
The act of selecting is significant in the Hebrew context, where "bachar" means to choose or elect. This word often implies a careful and deliberate choice, underscoring the importance of the task at hand. Moses' selection of the men was not arbitrary but intentional, reflecting the gravity of the mission. This selection process is reminiscent of God’s choosing of Israel as His people, emphasizing the theme of divine election and purpose. twelve men from among you
The number twelve is symbolically significant in the Bible, representing completeness and the people of God. Each man represented one of the twelve tribes of Israel, ensuring that the entire community was involved in the reconnaissance mission. This inclusivity underscores the unity and collective responsibility of the Israelites. Historically, the twelve tribes were foundational to Israel's identity, and their representation in this mission highlights the communal aspect of their journey and covenant with God. one from each tribe
This phrase emphasizes equality and representation. Each tribe, regardless of size or status, had a voice in the exploration of the land. This reflects the biblical principle of equality before God and the importance of each member within the community. The tribes, descended from the sons of Jacob, each had unique roles and characteristics, yet they were united in purpose. This unity in diversity is a powerful biblical theme, illustrating how God’s people, though varied, are called to work together for His purposes. Persons / Places / Events 1. MosesThe leader of the Israelites, who recounts the events leading up to the exploration of the Promised Land. 2. IsraelitesThe people of God, who are on the brink of entering the Promised Land after their exodus from Egypt. 3. Twelve MenRepresentatives from each of the twelve tribes of Israel, chosen to scout the land of Canaan. 4. CanaanThe Promised Land that God had sworn to give to the descendants of Abraham, Isaac, and Jacob. 5. The Tribes of IsraelThe twelve tribes, each descending from one of the sons of Jacob, representing the whole nation. Teaching Points The Importance of Godly LeadershipMoses' decision to send the spies reflects the need for leaders to seek wisdom and counsel. In our lives, we should seek guidance from God and wise counsel from others. Faith vs. FearThe selection of the twelve men was a step of faith, but the subsequent report led to fear. We must choose faith over fear when facing challenges. Unity in DiversityEach tribe was represented, showing the importance of unity and diversity within the body of Christ. We should value and include diverse perspectives in our communities. Consequences of DisobedienceThe exploration of Canaan set the stage for Israel's disobedience and wandering. Our choices have consequences, and we must strive to obey God's commands. Trust in God's PromisesDespite the challenges, the land was promised by God. We should hold fast to God's promises, trusting in His faithfulness even when circumstances seem daunting. Bible Study Questions 1. How does Moses' decision to send the twelve men reflect the importance of seeking counsel and wisdom in leadership? 2. In what ways can we choose faith over fear when facing challenges in our own lives, as seen in the account of the twelve spies? 3. How does the inclusion of representatives from each tribe demonstrate the value of unity and diversity within the church today? 4. What are some consequences of disobedience to God that we see in our own lives, and how can we learn from the Israelites' experience? 5. How can we apply the lesson of trusting in God's promises to our current circumstances, drawing from the example of the Israelites on the brink of entering the Promised Land? Connections to Other Scriptures Numbers 13This chapter provides a detailed account of the selection and mission of the twelve spies, offering a parallel account to Deuteronomy 1:23. Joshua 14Caleb's faithfulness as one of the twelve spies is highlighted, showing the long-term impact of the events described in Deuteronomy 1:23. Hebrews 3-4These chapters discuss the unbelief of the Israelites and their failure to enter God's rest, connecting to the consequences of the spies' report. Psalm 106This psalm recounts Israel's history, including their rebellion and lack of faith, which ties back to the events surrounding the exploration of Canaan. 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 Matter, Pleased, Saying, Seemed, Selected, Tribe, TwelveDictionary of Bible Themes Deuteronomy 1:23 1654 numbers, 11-99 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 1:23 NIVDeuteronomy 1:23 NLTDeuteronomy 1:23 ESVDeuteronomy 1:23 NASBDeuteronomy 1:23 KJV
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