Resume your journey and go to the hill country of the Amorites; go to all the neighboring peoples in the Arabah, in the hill country, in the foothills, in the Negev, and along the seacoast to the land of the Canaanites and to Lebanon, as far as the great River Euphrates. Resume your journeyThis phrase marks a pivotal moment for the Israelites, as they are commanded to continue their journey towards the Promised Land. The Hebrew root for "resume" is "פָּנָה" (panah), which means to turn or face. This implies a deliberate action of turning away from the past and moving forward with purpose. Historically, this command comes after a period of wandering in the wilderness, symbolizing a fresh start and a renewed commitment to God's promises. It serves as a reminder that God is always calling His people to move forward in faith, trusting in His guidance and provision. and go into the hill country of the Amorites
The "hill country of the Amorites" refers to a region inhabited by a powerful and formidable people. The Amorites were known for their strength and their fortified cities. This command to enter their territory is significant, as it demonstrates God's promise to give the Israelites victory over seemingly insurmountable obstacles. The historical context here is crucial; it underscores the faith required to trust in God's promises despite the daunting challenges ahead. It is a call to courage and reliance on God's strength rather than human ability. and to all the neighboring regions
This phrase expands the scope of the Israelites' journey beyond just the Amorite territory. It includes a broader geographical area, indicating the vastness of the land God promised to Abraham and his descendants. The Hebrew word for "regions" is "סְבִיבֹת" (sevivoth), which conveys the idea of surrounding areas. This highlights the comprehensive nature of God's promise, encompassing all the lands He intended for His people. It serves as a reminder of God's abundant provision and the expansive nature of His blessings. the Arabah
The Arabah is a desert region stretching from the Sea of Galilee to the Gulf of Aqaba. It is a harsh and arid landscape, symbolizing the trials and challenges the Israelites would face. Yet, it is also a place of transition, leading them from the wilderness into the land of promise. The mention of the Arabah emphasizes the journey of faith, where God's people must trust Him through difficult and barren times, knowing that He is leading them to a place of abundance. the hill country
This refers to the central mountainous region of Canaan, known for its rugged terrain and strategic importance. The hill country was a significant part of the Promised Land, rich in resources and vital for establishing a stronghold in the region. The call to enter the hill country signifies the need for perseverance and determination, as the Israelites would have to conquer and settle in this challenging landscape. It is a metaphor for the spiritual journey, where believers must climb the heights of faith, overcoming obstacles with God's help. the foothills
The foothills, or "Shephelah" in Hebrew, are the lowlands between the coastal plain and the hill country. This area was fertile and agriculturally productive, representing the blessings and prosperity that awaited the Israelites. The inclusion of the foothills in this command highlights God's desire to provide for His people, not just spiritually but materially as well. It is a reminder of the fullness of God's provision, encompassing every aspect of life. the Negev
The Negev is a desert region in southern Israel, characterized by its dry climate and sparse vegetation. Despite its harsh conditions, the Negev was part of the inheritance God promised to the Israelites. This underscores the theme of transformation, where God can bring life and abundance even in the most desolate places. It is a testament to His power to redeem and restore, turning deserts into places of blessing. and the seacoast
The seacoast refers to the Mediterranean coastline, a region of trade and cultural exchange. It was a place of interaction with other nations, symbolizing the Israelites' role as a light to the Gentiles. The inclusion of the seacoast in this command points to the broader mission of God's people to be a witness to the world, sharing His truth and love beyond their own borders. the land of the Canaanites
The Canaanites were the original inhabitants of the land God promised to Israel. They were known for their idolatry and moral corruption, representing the spiritual battles the Israelites would face. The command to enter the land of the Canaanites signifies the call to holiness and the need to stand firm against the influences of the world. It is a reminder that God's people are set apart, called to live according to His standards in the midst of a fallen world. and Lebanon
Lebanon, with its famous cedar trees, was a region known for its beauty and resources. It represents the richness and diversity of God's creation, as well as the potential for growth and flourishing. The mention of Lebanon in this command highlights the abundance of God's blessings and the opportunities for His people to thrive in the land He has given them. as far as the great river, the Euphrates
The Euphrates River was one of the major rivers of the ancient Near East, marking the northeastern boundary of the land God promised to Abraham. It symbolizes the vastness of God's promise and the extent of His provision. The mention of the Euphrates serves as a reminder of God's faithfulness to His covenant, assuring His people that He will fulfill His promises in their entirety. It is an encouragement to trust in God's plan, knowing that He is able to accomplish all that He has promised. Persons / Places / Events 1. AmoritesA group of ancient people living in the hill country, known for their strength and fortifications. They were one of the nations Israel was to conquer. 2. ArabahA desert region stretching from the Dead Sea to the Gulf of Aqaba, representing a challenging terrain for the Israelites. 3. NegevA desert region in southern Israel, symbolizing the harsh conditions the Israelites had to endure and overcome. 4. CanaanitesThe inhabitants of Canaan, the land promised to the Israelites, representing the fulfillment of God's promise. 5. Euphrates RiverA significant geographical boundary, symbolizing the extent of the land God promised to the Israelites. Teaching Points Obedience to God's CommandThe Israelites were instructed to resume their journey, emphasizing the importance of obedience to God's directives, even when the path seems daunting. Trust in God's PromisesThe mention of specific territories highlights God's faithfulness in fulfilling His promises, encouraging believers to trust in His word. Facing Challenges with FaithThe diverse and challenging terrains symbolize the various trials believers may face, urging them to rely on God's strength. God's Sovereignty Over NationsThe inclusion of different peoples and lands underscores God's sovereignty and His plan for His people, reminding believers of His control over all circumstances. Spiritual Journey and GrowthThe physical journey of the Israelites mirrors the spiritual journey of believers, encouraging continual growth and movement towards God's purposes. Bible Study Questions 1. How does the command to "resume your journey" in Deuteronomy 1:7 challenge you in your current walk with God? 2. In what ways can the diverse terrains mentioned in this verse (hill country, Arabah, Negev) be seen as metaphors for the challenges in your spiritual life? 3. How does understanding God's promise to Abraham in Genesis 15 enhance your understanding of Deuteronomy 1:7? 4. Reflect on a time when you had to trust God's promises despite difficult circumstances. How does this relate to the Israelites' journey? 5. How can the concept of God's sovereignty over nations and lands in Deuteronomy 1:7 encourage you in today's global context? Connections to Other Scriptures Genesis 15God's covenant with Abraham, promising the land to his descendants, which includes the territories mentioned in Deuteronomy 1:7. Joshua 1The command to Joshua to lead the Israelites into the Promised Land, echoing the directive given in Deuteronomy 1:7. Numbers 13-14The initial exploration of Canaan and the Israelites' fear, contrasting with the command to move forward in Deuteronomy 1:7. 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 Advance, Along, Amorite, Amorites, Arabah, Camp, Canaanite, Canaanites, Coast, Enter, Euphrates, Euphra'tes, Foothills, Haven, Hill, Hill-country, Hills, Journey, Lebanon, Low, Lowland, Lowlands, Mount, Mountain, Mountains, Move, Negeb, Negev, Neighboring, Neighbors, Neighbouring, Nigh, Peoples, Phrat, Places, Plain, River, Seacoast, Seashore, Sea-shore, Seaside, Sea-side, South, Thereunto, Turn, Vale, WesternDictionary of Bible Themes Deuteronomy 1:7 4260 rivers and streams
8452 neighbours, duty to Deuteronomy 1:6-8 4269 Sinai, Mount 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 1:7 NIVDeuteronomy 1:7 NLTDeuteronomy 1:7 ESVDeuteronomy 1:7 NASBDeuteronomy 1:7 KJV
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