Deuteronomy 19:1
When the LORD your God has cut off the nations whose land He is giving you, and when you have driven them out and settled in their cities and houses,
When the LORD your God
This phrase establishes the divine authority and covenant relationship between God and the Israelites. The Hebrew word for "LORD" is "Yahweh," the sacred name of God, emphasizing His eternal presence and faithfulness. "Your God" signifies a personal relationship, reminding the Israelites of their unique status as God's chosen people. This covenantal language is foundational, as it underscores that the instructions to follow are not merely human laws but divine commands.

has cut off
The phrase "has cut off" refers to God's active role in delivering the Israelites from their enemies. The Hebrew root "karath" often implies a decisive action, such as making a covenant or cutting off a people. This reflects God's sovereignty and His commitment to fulfilling His promises to Israel, ensuring their security and the establishment of their nation in the Promised Land.

the nations
"Nations" here refers to the various peoples inhabiting the land of Canaan. Historically, these were the Canaanites, Hittites, Amorites, Perizzites, Hivites, and Jebusites, among others. The term "goyim" in Hebrew often denotes Gentile nations, highlighting the distinction between Israel and other peoples. This separation is crucial for maintaining Israel's religious and cultural identity.

whose land the LORD your God is giving you
This phrase emphasizes the gift of the land as a divine inheritance. The land is not taken by Israel's might but given by God's grace. The Hebrew word "natan" (to give) indicates a generous, unmerited gift, reinforcing the idea of the Promised Land as a fulfillment of God's covenant with Abraham, Isaac, and Jacob.

and when you have taken their land
The act of taking the land involves both divine provision and human responsibility. The Israelites are to actively possess what God has promised. This duality of divine sovereignty and human agency is a recurring theme in Scripture, where God's promises often require faithful action from His people.

and settled in their cities and houses
"Settled" implies a sense of permanence and peace, contrasting with the nomadic life the Israelites led in the wilderness. The Hebrew word "yashab" means to dwell or inhabit, indicating a transition to a stable, established community. "Cities and houses" suggest the infrastructure and civilization that the Israelites would inherit, pointing to God's provision for their physical and societal needs.

Persons / Places / Events
1. The LORD (Yahweh)
The covenant-keeping God of Israel, who is actively involved in the history and destiny of His people.

2. The Israelites
The chosen people of God, who are being led into the Promised Land.

3. The Nations
The inhabitants of the land that God is giving to the Israelites, who are to be driven out.

4. The Promised Land
The land of Canaan, which God promised to Abraham and his descendants.

5. Cities and Houses
The established settlements in the Promised Land that the Israelites will inhabit after driving out the nations.
Teaching Points
God's Sovereignty and Faithfulness
God is sovereign over nations and history. His promises are sure, and He is faithful to fulfill them.

Obedience and Trust
The Israelites are called to trust in God's plan and obey His commands as they enter the land. This requires faith and action.

Spiritual Warfare
Just as the Israelites were to drive out the nations, believers are called to actively resist sin and spiritual opposition in their lives.

Inheritance and Rest
The Promised Land is a type of the spiritual inheritance and rest that believers have in Christ. We are called to live in the fullness of this inheritance.

Community and Stewardship
As the Israelites settle in the land, they are to establish a community that honors God. Believers are called to build communities that reflect God's kingdom values.
Bible Study Questions
1. How does the promise of the land to the Israelites demonstrate God's faithfulness to His covenant with Abraham?

2. In what ways can the process of driving out the nations be seen as a metaphor for dealing with sin in our lives?

3. How does the concept of entering the Promised Land relate to the New Testament idea of entering God's rest?

4. What are some practical ways we can build communities that reflect God's kingdom values today?

5. How can we apply the principles of obedience and trust in God's promises in our current life situations?
Connections to Other Scriptures
Genesis 12
God's promise to Abraham about giving his descendants the land of Canaan.

Exodus 23
Instructions about driving out the inhabitants of the land and not making covenants with them.

Joshua 1
The commissioning of Joshua to lead the Israelites into the Promised Land.

Hebrews 4
The concept of entering God's rest, which can be seen as a spiritual parallel to entering the Promised Land.
The Cities of RefugeD. Davies Deuteronomy 19:1-10
Cities of RefugeDean Goulburn.Deuteronomy 19:1-13
Cities of RefugeJ. Orr Deuteronomy 19:1-13
No Refuge for a Man HaterJ. Parker, D. D.Deuteronomy 19:1-13
The Cities of RefugeR.M. Edgar Deuteronomy 19:1-13
The Cities of Refuge as TypesJ. Orr Deuteronomy 19:1-13
People
Moses
Places
Beth-baal-peor
Topics
Cities, Cut, Cuts, Dispossess, Dispossessed, Driven, Dwell, Dwellest, Dwelt, Gives, Giveth, Giving, Hast, Houses, Nations, Settle, Settled, Succeed, Succeeded, Succeedest, Towns
Dictionary of Bible Themes
Deuteronomy 19:1-10

     7346   death penalty
     8307   moderation

Deuteronomy 19:1-13

     5256   city
     5490   refuge
     7338   cities of refuge

Library
The Cities of Refuge
'The Lord also spake unto Joshua, saying, 2. Speak to the children of Israel, saying, Appoint out for you cities of refuge, whereof I spake unto you by the hand of Moses: 3. That the slayer that killeth any person unawares and unwittingly may flee thither: and they shall be your refuge from the avenger of blood. 4. And when he that doth flee unto one of those cities shall stand at the entering of the gate of the city, and shall declare his cause in the ears of the elders of that city, they shall
Alexander Maclaren—Expositions of Holy Scripture

Messianic Claims Met by Attempt to Stone Jesus.
(Jerusalem. October, a.d. 29.) ^D John VIII. 12-59. ^d 12 Again therefore Jesus spake unto them, saying, I am the light of the world: he that followeth me shall not walk in the darkness, but shall have the light of life. [The metaphor of light was common, and signified knowledge and life; darkness is opposed to light, being the symbol of ignorance and death.] 13 The Pharisees therefore said unto him, Thou bearest witness of thyself; thy witness is not true. [They perhaps recalled the words of Jesus
J. W. McGarvey—The Four-Fold Gospel

The Doctrine of Non-Resistance to Evil by Force Has Been Professed by a Minority of Men from the Very Foundation of Christianity. Of the Book "What
CHAPTER I. THE DOCTRINE OF NON-RESISTANCE TO EVIL BY FORCE HAS BEEN PROFESSED BY A MINORITY OF MEN FROM THE VERY FOUNDATION OF CHRISTIANITY. Of the Book "What I Believe"--The Correspondence Evoked by it-- Letters from Quakers--Garrison's Declaration--Adin Ballou, his Works, his Catechism--Helchitsky's "Net of Faith"--The Attitude of the World to Works Elucidating Christ's Teaching--Dymond's Book "On War"--Musser's "Non-resistance Asserted"--Attitude of the Government in 1818 to Men who Refused to
Leo Tolstoy—The Kingdom of God is within you

What the Ruler's Discrimination Should be Between Correction and Connivance, Between Fervour and Gentleness.
It should be known too that the vices of subjects ought sometimes to be prudently connived at, but indicated in that they are connived at; that things, even though openly known, ought sometimes to be seasonably tolerated, but sometimes, though hidden, be closely investigated; that they ought sometimes to be gently reproved, but sometimes vehemently censured. For, indeed, some things, as we have said, ought to be prudently connived at, but indicated in that they are connived at, so that, when the
Leo the Great—Writings of Leo the Great

Travelling in Palestine --Roads, Inns, Hospitality, Custom-House Officers, Taxation, Publicans
It was the very busiest road in Palestine, on which the publican Levi Matthew sat at the receipt of "custom," when our Lord called him to the fellowship of the Gospel, and he then made that great feast to which he invited his fellow-publicans, that they also might see and hear Him in Whom he had found life and peace (Luke 5:29). For, it was the only truly international road of all those which passed through Palestine; indeed, it formed one of the great highways of the world's commerce. At the time
Alfred Edersheim—Sketches of Jewish Social Life

The Ninth Commandment
Thou shalt not bear false witness against thy neighbour.' Exod 20: 16. THE tongue which at first was made to be an organ of God's praise, is now become an instrument of unrighteousness. This commandment binds the tongue to its good behaviour. God has set two natural fences to keep in the tongue, the teeth and lips; and this commandment is a third fence set about it, that it should not break forth into evil. It has a prohibitory and a mandatory part: the first is set down in plain words, the other
Thomas Watson—The Ten Commandments

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

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