Deuteronômio 1
John Phillips · Citado em PreceptAustin
Deuteronômio 1
Phillips has an interesting introduction - John Bunyan, in the second part of Pilgrim's Progress, tells how Christiana and her boys, having belatedly set off to follow Christian on his pilgrimage to the Celestial City, come within sight of that dreadful valley where, some time before, Christian had so desperately fought with the fiend Apollyon. Responding to a question put by young Samuel, Mr. Greatheart, the companion of Christiana and her boys, replies: "Your father had that battle with Apollyon at a place yonder before us, in a narrow passage just beyond Forgetful Green. And indeed, that place is the most dangerous place in all these parts." In one of his books, F. W. Boreham relates this incident to the book of Deuteronomy and suggests that, in view of the nature of Deuteronomy, a better title would be "The Dangers of Forgetful Green," For the book of Deuteronomy consists of a series of addresses by Moses warning the Israelites, whom he was soon to leave, of the dangers of forgetfulness. "Beware lest ye forget," he said again and again. "Thou shalt remember." These two warnings run like a refrain from page to page of Deuteronomy. "Take heed to thyself, and keep thy soul diligently, lest thou forget the things which thine eyes have seen" (4:9). "Take heed unto yourselves, lest ye forget the covenant of the Lord your God" (4:23). "And remember that thou wast a servant in the land of Egypt" (5:15). "Then beware lest thou forget the Lord, which brought thee forth out of the land of Egypt, from the house of bondage" (6:12). "And thou shalt remember all the way which the Lord thy God led thee these forty years in the wilderness" (8:2). "Beware that thou forget not the Lord thy God, in not keeping his commandments" (8:11). "But thou shalt remember the Lord thy God: for it is he that giveth thee power to get wealth" (8:18). "Remember, and forget not, how thou provokedst the Lord thy God to wrath in the wilderness" (9:7). "Remember what the Lord thy God did unto Miriam" (24:9). "Remember what Amalek did unto thee by the way" (25:17). (Exploring the Scriptures) John
Deuteronômio 1
Phillips - Outline of Deuteronomy (Exploring the Scriptures) I. The History of Israel—The Backward Look (Dt 1-3) A. The Journey Reviewed—Horeb to Kadesh (Dt 1) 1. Trekking to Kadesh (Dt 1:1-19) 2. Trembling at Kadesh (Dt 1:20-45) 3. Tarrying at Kadesh (Dt 1:46) B. The Journey Resumed—Kadesh to Beth-peor (Dt 2-3) 1. Conquering the Land East of Jordan (Dt 2:1-3:17) a. Victory over the Giants Possible (Dt 2:1-23) b. Victory over the Giants Proven (Dt 2:2-3:17) 2. Contemplating the Land West of Jordan (Dt 3:18-29) a. Moses Speaks to Israel (Dt 3:18-20) b. Moses Sees the Inheritance (Dt 3:21-29) II. The Holiness of Israel—The Inward Look (Dt 4-11) A. Moses Speaks about the Law (Dt 4-6) B. Moses Speaks about the Lord (Dt 7-8) C. Moses Speaks about the Land (Dt 9-11) III. The Heritage of Israel—The Forward Look (Dt 12-30) Laws concerning: A. Purity in the Land (Dt 12-14) B. Property in the Land (Dt 15) C. Piety in the Land (Dt 16:1-17) D. Positions in the Land (Dt 16:18-18:22) E. Protection in the Land (Dt 19-20) F. Persons in the Land (Dt 21-25) G. Priorities in the Land (Dt 26) H. Permanence in the Land (Dt 27-30) IV. The Hero of Israel—The Upward Look (Dt 31-34) A. Moses the Statesman (Dt 31) B. Moses the Singer (Dt 32) C. Moses the Seer (Dt 33) D. Moses the Saint (Dt 34) Admittedly, the numerous names of locations in this passage are difficult to identify with certainty almost 3500 years later, but surely God records the details for a reason. C H Mackintosh explains "The whole position is described with a minuteness which shows how thoroughly God entered into every thing that concerned His people. He was interested in all their movements and in all their ways. He kept a faithful record of all their encampments. There was not a single circumstance connected with them, however trifling, beneath His gracious notice. He attended to every thing. His eye rested continually on that assembly as a whole, and on each member in particular. By day and by night He watched over them. Every stage of their journey was under His immediate and most gracious superintendence. There was nothing, however small, beneath His notice; nothing, however great, beyond His power. Thus it was with Israel in the wilderness of old, and thus it is with the Church now—the Church as a whole, and each member in particular. A Father’s eye rests upon us continually, His everlasting arms are around and underneath us day and night. “He withdraweth not His eyes from the righteous.” He counts the hairs of our heads, and enters, with infinite goodness, into every thing that concerns us. He has charged Himself with all our wants and all our cares. He would have us to cast our every care on Him, in the sweet assurance that He careth for us. He most graciously invites us to roll our every burden over on Him, be it great or small. All this is truly wonderful. It is full of deepest consolation. It is eminently calculated to tranquilize the heart, come what may. The question is, Do we believe it? are our hearts governed by the faith of it? Do we really believe that the almighty Creator and Upholder of all things, who bears up the pillars of the universe, has graciously undertaken to do for us all the journey through? Do we thoroughly believe that “the Possessor of heaven and earth” is our Father? and that He has charged Himself with all our wants from first to last? Is our whole moral being under the commanding power of those words of the inspired apostle, “He that spared not His own Son, but delivered Him up for us all, how shall He not with Him also freely give us all things? Alas! it is to be feared that we know but little of the power of these grand yet simple truths. We talk about them, we discuss them, we profess them, we give a nominal assent to them; but with all this, we prove, in our daily life—in the actual details of our personal history, how feebly we enter into them. If we truly believed that our God has charged Himself with all our necessities—if we were finding all our springs in Him—if He were a perfect covering for our eyes and a resting-place for our hearts, could we possibly be looking to poor creature-streams, which so speedily dry up and disappoint our hearts? We do not and cannot believe it. It is one thing to hold the theory of the life of faith, and another thing altogether to live that life. We constantly deceive ourselves with the notion that we are living by faith, when in reality we are leaning on some human prop, which sooner or later is sure to give way." Is it not so? Are we not constantly prone to forsake the Fountain of living waters, and hew out for ourselves broken cisterns, which can hold no water? And yet we speak of living by faith! We profess to be looking only to the living God for the supply of our need, whatever that need may be, when, in point of fact, we are sitting beside some creature-stream and looking for something there. Need we wonder if we are disappointed? How could it possibly be otherwise? Our God will not have us dependent upon aught or any one but Himself. He has, in manifold places in His Word, given us His judgment as to the true character and sure result of all creature-confidence. Take the following most solemn passage from the prophet Jeremiah: “Cursed be the man that trusteth in man, and maketh flesh his arm, and whose heart departeth from the Lord. For he shall be like the heath in the desert, and shall not see when good cometh; but shall inhabit the parched places in the wilderness, in a salt land and not inhabited.” And then mark the contrast—“Blessed is the man that trusteth in the Lord, and whose hope the Lord is: for he shall be as a tree planted by the waters, and that spreadeth out her roots by the river, and shall not see when heat cometh, but her leaf shall be green; and shall not be careful in the year of drought, neither shall cease from yielding fruit” (Jer. 17:5–8). (read Macintosh's entire discourse - Deuteronomy 1) Norman Geisler - DEUTERONOMY 1:1—How could Moses have written this when biblical criticism claims it was written many centuries later? PROBLEM: According to this verse, “these are the words which Moses spoke.” However, many biblical critics claim that Deuteronomy was written in the third century B.C., many centuries after Moses’ time. SOLUTION: There are many arguments that support the claim that Moses wrote the Book of Deuteronomy. First, there is the repeated claim of the book that “these are the words of Moses (Dt 1:1; 4:44; 29:1). To deny this is to claim the book is a total fraud. Second, Joshua, Moses’ immediate successor, attributed the Book of Deuteronomy to Moses, exhorting the people of Israel to “observe to do … all the law which Moses … commanded” (Josh. 1:7). Three, the remainder of the OT attributes Deuteronomy to Moses (cf. Judges. 3:4; 1 Kings 2:3; 2 Kings 14:6; Ezra 3:2; Neh. 1:7; Ps. 103:7; Dan. 9:11; Mal. 4:4). Fourth, Deuteronomy is the book of the Law most quoted in the NT, often with words like “Moses truly said” (Acts 3:22), “Moses says” (Rom. 10:19), or “it is written in the law of Moses” (1 Cor. 9:9). Fifth, our Lord quoted the Book of Deuteronomy (Dt 6:13, 16) as the authoritative Word of God when He resisted the devil (Matt. 4:7, 10), and He also directly attributed it to the hand of Moses, saying, “Moses said” (Mark 7:10) or “Moses wrote” (Luke 20:28). Sixth, the geographical and historical details of the book display a firsthand acquaintance such as Moses would have had. Seventh, scholarly studies of the form and content of Near Eastern covenants indicate that Deuteronomy is from the period of Moses (see Meredith Kline, Treaty of the Great King, Eerdmans, 1963). In addition to all of this, the apparent references within the book to a later period are easily explained (see comments on Deut. 2:10–12). Of course, the last chapter of Deuteronomy, being about Moses’ death (chap. 34) was probably written by his successor Joshua, in accordance with the custom of the day (When Critics Ask) Deuteronomy 1:2 It is eleven days' journey from Horeb by the way of Mount Seir to Kadesh-barnea. by the way: De 1:44 2:4,8 Nu 20:17-21 to: Lev 2:14 9:23 Nu 13:26 Nu 32:8 Jos 14:6 Deuteronomy 1 Resources - Multiple Sermons and Commentaries Horeb (Jebel Musa) via Mount Seir to Kadesh THE CONSEQUENCES OF DISOBEDIENCE! It is eleven days' journey from Horeb by the way of Mount Seir to Kadesh Barnea - Horeb is another name for Mt Sinai (see 2 possible locations on map and note on location of Mt Sinai). The mention of 11 days journey (from Horeb to Kadesh-barnea is about 140 to 150 miles but which actually took them several months) is a sad preview of Israel's subsequent rebellion at Kadesh Barnea (read this sad story in Numbers 13:1-33+ and Nu14:1-45+) and their failure to believe God's promises of the promised land. THOUGHT - Beloved, their failure to walk by faith cost Israel 38 years of walking by sight forced to continually look at a dry, hot wilderness, a constant reminder of their sin of unbelief. Sin has consequences. We can choose our sin, but we cannot choose our consequences (cf 40 days punished with 40 years! - Woe! Nu 14:34+). Do not be deceived (Gal 6:7-8+), but heed the warning sounded loudly by Israel's unbelief! (1 Cor 10:6, 11+) Israel's problem was not the distance to their destination, but the distance of their hearts from God! Merrill adds "The journey of faith may be difficult, but it is direct. The journey of unbelief is interminable!' (Cornerstone Biblical Commentary) Jack Deere adds "The warning was implicitly sounded: do not be slow to believe God again. Unfortunately for Israel, they never fully heeded this warning. As Stephen pointed out centuries later (Acts 7:39, 51+), the Israelites had always been slow to believe God." (Bible Knowledge Commentary) Eugene Merrill on Horeb - “Horeb” is the name for Mount Sinai favored by Deuteronomy, occurring nine times as compared to a single instance of “Sinai” (Deut 33:2, a poetic section). Sinai, however, is the usual name in Exodus (13x versus 3x for Horeb) and Numbers (12x and none, respectively). Mount Seir is simply a way of describing the entire land of Seir or Edom. The reason for pointing out that the distance from Horeb to Kadesh Barnea is an eleven-day journey (ca. 140 miles) is no doubt to give some idea of the ruggedness of that terrain and of the difficulties Israel had experienced in reaching the present place and moment of covenant renewal. On the other hand, eleven days would contrast sharply with the forty years of wandering necessitated by Israel's wilderness rebellion (Num 14:34). (New American Commentary – Volume 4: Deuteronomy) David