NOT FITTING

NOT FITTING

Proverbs 26:1 NET.

Like snow in summer or rain in harvest, so honor is not fitting for a fool.

Today’s passage is another standalone proverb from the book of Proverbs. It is not part of a series focused on a specific theme. I chose this verse because it is highly relevant to our modern 21st-century culture. We have a biblical responsibility to speak into our current culture and shed light on it with the principles taught in God’s Word. If we don’t do that, we might give people the impression that the Bible has nothing to say about what people are discussing in the public arena.

We need to be cautious when we do this so that we don’t give the impression that we agree with people because we oppose their opponents. This often happens when Christians speak out in the political arena. If we advocate for compassion for refugees, we might be perceived as aligning with Democrats. If we oppose abortion, we might seem like Republicans. However, Christians can support both positions because our understanding of justice is based on the Bible, not the platforms of either major political party.

So, please understand that what I am saying this morning does not come from the right or the left. It is not from the red or the blue. It is a biblical proverb, and those are meant to teach all people how to make appropriate decisions in their lives. In the Bible, the wise choice is not based on strategy. It is not based on majority rule. It is not based on economics. In the Bible, the wise choice is the morally correct choice—always.

The fools will think you are a fool if you do the right thing. The mocker will mock you for being naïve. The sluggard will accuse you of acting recklessly. The schemer will criticize you for not being devious enough. But if you focus on doing what is morally right, God will smile on you. You may not get rich quickly, but you will never have a reason to feel guilty or ashamed of your actions.

Some things just don’t fit right.

Today’s proverb begins by discussing two things that don’t belong together. They are out of place. First is snow in summer. We might expect snow in the cold winter months. But seeing snow on a summer day means something is off. The weather isn’t right for snow. I grew up in Florida, and I remember it snowed once. It landed on the ground but melted right away. The only place it stayed was on the tops of the cars. So, we kids collected it from the car tops to make snowballs—which, of course, is what snow is for. If we got snow here in Delco during the summer, I bet it would melt fast. The point of the proverb is that snow in the summer is out of place.

The second thing that is out of place is rain during harvest. You don’t want it to rain then because it would interfere with the harvest. You need dry weather to get the crops in before they spoil. Once again, the point is that such rain would be out of place. It wouldn’t be fitting.

The thing that these two similes point to – the thing that is not fitting – is honoring a fool.

Some people we should honor.

We know from the Bible that God should always be honored and glorified. He is our creator and sustainer. We are also told that the Son should be honored as well as the Father, so Jesus is worthy of our honor and worship.

The fifth of the Ten Commandments tells us to honor our parents. It is the only commandment that promises that those who follow it will have things go well with them and that their lives will be long.

The Bible also encourages younger people to honor and show respect to the elderly. When my family lived in the Philippines, we got used to younger folks placing their hands on their elders’ foreheads as a sign of respect and blessing.

The Bible also encourages respect and honor for the governing authorities. This includes more than just paying our obligatory taxes. It also means showing community, state, and national leaders respect for their offices. We could use a lot more of that in our society today.

The Bible also encourages believers to honor their church leaders. Some faith communities do this very well, but many of our evangelical denominations are so careful not to idolize their leaders that they wind up not showing respect for church offices at all.

The Bible also encourages us to honor the institution of marriage. We often find this challenging. So many marriages fail. Many of our marriages appear to be under attack, both from outside influences and internal struggles.

The Bible also encourages us to make note of those whose lives reflect God’s wisdom and righteousness. We should honor such people and make them our heroes. We should pattern our lives after theirs.

The Bible also encourages believers to treat one another as equals – especially when it comes to honor and respect. In fact, the command is for us to honor one another above ourselves. That means giving deference to others instead of our own opinions and backgrounds.

With all these instructions about honoring others, it seems odd that the Bible would teach us not to honor someone. But this is the case. There are two reasons why honoring fools is not fitting.

Honoring fools encourages their foolishness.

Fools despise wisdom and instruction (1:7), so if we honor them, we affirm their choice to remain ignorant. They have chosen careless ease when they should have chosen diligence. To honor such a choice is to dishonor the wise. They have chosen the path of destruction, and the more honor we show them, the more they will continue down that path.

In fact, Proverbs tells us that the wise person will inherit honor himself, but he is instructed to hold fools up to public contempt (3:35). It is not wise to simply ignore the foolishness around us. We have to expose it. If we do not expose it, the foolish will never learn how ridiculous they are. Children do silly things, but if their parents are wise, they will rebuke and even punish their children so they know. It is not healthy or loving to ignore it when the child acts up.

The Bible encourages us to choose wise friends so we learn to act wisely as they do. It says, “The one who associates with the wise grows wise, but a companion of fools suffers harm” (13:20). As teenagers, we learn that if we run with a bad crowd, we will find ourselves doing the bad things that our friends do. Imagine that!

We need to be discerning about who we spend our time with. Both wisdom and foolishness feed on the approval we give them. If we choose to be around foolish people who do irrational things, not only will we learn those behaviors, but the fools will never learn to do anything else.

Honoring fools spreads their foolishness.

The second reason that honoring fools is not fitting is that it turns the wise into fools.  If we stay around people who have chosen to live ungodly lives, that ungodliness will spread to us. The people we listen to and learn from will make us like them. They can infest us with their foolishness.

I believe this proverb is highly relevant for our 21st-century audience because we now have many different ways to invite someone into our lives. In the past, if you wanted to establish a connection with someone, you would have needed to visit them at their home or ask them to come to yours. Today, people connect through many different methods. The old ways of mail, television, movies, and the telephone have now been supplemented by texting, email, streaming, and social media.

One of the things this entails is that there are now various ways we can be influenced by people we don’t know. If we don’t know them, we don’t know what their attitude toward God and his word is.

Let me present another analogy to illustrate how risky this is. Imagine you took a bunch of pills and stored them all in one box. You grabbed some pills from your medicine cabinet, others from mine, and some from the local pharmacy. But you don’t recognize any of the pills, and you have no idea what they’re for or their side effects. Would it be wise to open the box, pick a random pill every hour, and swallow it with a glass of water? Anyone would agree that this isn’t a good idea. When it comes to our medicine, we prefer to take only what a trusted doctor prescribes, and even then, we want to know all potential side effects, the condition the pill is meant to treat, how often we should take it, and when we should stop. Pills influence our health, so we are very discriminate about which pills we take.

I hope the Lord comes back soon, but if he delays his coming, I think people will look back on this period of human history and characterize it as one in which the population as a whole was indiscriminate in whom it chose to honor. We let just anybody in to speak to us and tell us what to eat, who to love, what to buy, and how to live.

Some people think we are on the wrong road by introducing artificial intelligence into our culture. That may be true, but it might also be that the human intelligence we have been relying on is already faulty and corrupt. How do we know what we know? If we have no standard to determine whether a statement is true or untrue, how safe is our knowledge?

One of the most elementary ways to show respect to someone is to trust what they say. But in a world full of fools, sluggards, mockers, and schemers, it is not wise to trust everyone. It is not wise to honor everyone. Some of the people trying to educate us deserve public contempt. Some who are trying to lead us need to be voted out of office. Some who are trying to gain a following should be censored because they are telling lies. We can defend their freedom of speech without allowing them to teach our children. We can protect their freedom to believe what they want without allowing them to indoctrinate our children. Respecting them as citizens does not entail our honoring their influence.

We should be asking ourselves how the next generation will evaluate us. Will they consider us wise? The apostle Paul said that Jesus gave the church its leaders so that we could become mature, no longer like children, “tossed back and forth by waves and carried about by every wind of teaching by the trickery of people who craftily carry out their deceitful schemes but practicing the truth in love, we will in all things grow up into Christ, who is the head” (Ephesians 4:14-15).

He envisioned a world in which believers matured so they could be influencers. That is what Jesus said he wanted, too. He told us that we are the light of the world.

The world has enough fools. Are you ready to become wise and spread God’s wisdom? Are you prepared to let God change you so that he can then use you to change others? That is what it means to be a disciple of Jesus Christ.

Deuteronomy 3

Deuteronomy 3

Deuteronomy 3:1 “Then we turned and went up the road to Bashan, and King Og of Bashan came out against us with his whole army to do battle at Edrei.

Deuteronomy 3:2 But Yahveh said to me, ‘Do not be afraid of him, because I have handed him over to you along with his whole army and his land. Do to him as you did to King Sihon of the Amorites, who lived in Heshbon.’

Deuteronomy 3:3 So Yahveh, our God, also handed over King Og of Bashan and his whole army to us. We struck him until there was no survivor left.

Deuteronomy 3:4 We captured all his cities at that time. There wasn’t a city that we didn’t take from them: sixty cities, the entire region of Argob, the kingdom of Og in Bashan.

Deuteronomy 3:5 All these were fortified with high walls, gates, and bars, besides a large number of rural villages.

Deuteronomy 3:6 We completely destroyed them, as we had done to King Sihon of Heshbon, destroying the men, women, and children of every city.

Deuteronomy 3:7 But we took all the livestock and the spoil from the cities as plunder for ourselves.

Deuteronomy 3:8 “At that time we took the land from the two Amorite kings across the Jordan, from the Arnon Valley as far as Mount Hermon,

Deuteronomy 3:9 which the Sidonians call Sirion, but the Amorites call Senir,

Deuteronomy 3:10 all the cities of the plateau, Gilead, and Bashan as far as Salecah and Edrei, cities of Og’s kingdom in Bashan.

Deuteronomy 3:11 (Only King Og of Bashan was left of the remnant of the Rephaim. Notice his bed was made of iron. Isn’t it in Rabbah of the Ammonites? It is nine cubits[1] long and four cubits[2] wide by a standard measure.)

Deuteronomy 3:12 “At that time we took possession of this land. I gave to the Reubenites and Gadites the area extending from Aroer by the Arnon Valley and half the hill country of Gilead, along with its cities.

Deuteronomy 3:13 I gave half the tribe of Manasseh, the rest of Gilead, and all Bashan, the kingdom of Og. The entire region of Argob, the whole territory of Bashan, used to be called the land of the Rephaim.

Deuteronomy 3:14 Jair, a descendant of Manasseh, took over the entire region of Argob as far as the border of the Geshurites and Maacathites. He called Bashan by his name, Jair’s Villages, as it is today.

Deuteronomy 3:15 I gave Gilead to Machir,

Deuteronomy 3:16 and I gave to the Reubenites and Gadites the area extending from Gilead to the Arnon Valley (the middle of the valley was the border) and up to the Jabbok River, the border of the Ammonites.

Deuteronomy 3:17 The Arabah and Jordan are also borders from Chinnereth as far as the Sea of the Arabah, the Dead Sea, under the slopes of Pisgah on the east.

Deuteronomy 3:18 “I commanded you at that time: and this is what I said: Yahveh your God has given you this land to take possession of. All your militarily qualified sons[3] will cross over in battle formation ahead of your brothers the Israelites.

Deuteronomy 3:19 But your wives, dependents, and livestock — I know that you have much livestock — will stay in the cities I have given you

Deuteronomy 3:20 until Yahveh gives rest to your brothers as he has to you, and they also take possession of the land Yahveh your God is giving them across the Jordan. Then, each of you may return to his possession that I have given you.

Deuteronomy 3:21 “I commanded Joshua at that time, and this is what I said: Your own eyes have seen everything Yahveh your God has done to these two kings. Yahveh will do the same to all the kingdoms you are about to enter.

Deuteronomy 3:22 Don’t be afraid of them, because Yahveh your God fights for you.

Deuteronomy 3:23 “At that time I begged Yahveh, and this is what I said:

Deuteronomy 3:24 Yahveh God, you have begun to show your greatness and your strong hand to your servant, because what god is there in the sky or on the land who can perform deeds and mighty acts like yours?

Deuteronomy 3:25 Please let me cross over and see the beautiful land on the other side of the Jordan, that good hill country, and Lebanon.

Deuteronomy 3:26 “But Yahveh was angry with me because of you and would not listen to me. Yahveh said to me, ‘That’s enough! Do not speak to me again about this matter.

Deuteronomy 3:27 Go to the top of Pisgah and look to the west, north, south, and east, and see it with your own eyes because you will not cross the Jordan.

Deuteronomy 3:28 But command Joshua and make him strong and tough, because he will cross over ahead of the people and enable them to inherit this land that you will see.’

Deuteronomy 3:29 So we stayed in the valley facing Beth-peor.


[1]13 1/2 feet

[2]6 feet

[3] ‎ כָּל־בְּנֵי־חָֽיִל

Deuteronomy 3 quotes:

“The theology is important; there is no doubt that the people were involved in the reality of the battle, but in the recollection of military success, that success was seen as the Lord’s doing.”

Craigie Peter C. The Book of Deuteronomy. Eerdmans 1976. p. 119.

“This section highlights the importance of God’s sovereignty and power in delivering the kingdoms of Sihon and Og, identified as Amorites, into the hands of the Israelites. Compared with Numbers 21:21–35, Deuteronomy makes two distinctive points. First, Deuteronomy anticipates the engagement and defeat of Sihon as inevitable from the outset in exodus terms. Secondly, Numbers 21 says nothing about the ban (Heb. ḥērem; Deut. 2:34–35; 3:6–7), suggesting that Deuteronomy viewed the conquest of the Transjordan in the same way as that of Canaan, as part of the Promised Land (cf. Deut. 3:18–20; 20:16–18).”

Woods, Edward J.. Deuteronomy: An Introduction and Commentary (Tyndale Old Testament Commentaries Book 5) . InterVarsity Press. Kindle Edition.

Deuteronomy 3 links:

in retrospect- can’t blame a guy for trying
Maranatha Daily Devotional – Monday, May 31, 2021
Maranatha Daily Devotional – Tuesday, July 31, 2018
Maranatha Daily Devotional – Wednesday, August 1, 2018
Maranatha Daily Devotional – Wednesday, May 29, 2019
no is enough
No, yes, yes
sacrificing for your brothers
Seeing his imprint
success without settling
The sky above – shamayim, the land beneath – erets
there will be giants


The DEUTERONOMY shelf in Jeff’s library.

Deuteronomy 2

Deuteronomy 2

Deuteronomy 2:1 “Then we turned back and headed for the open country by way of the Red Sea, as Yahveh had told me, and we traveled around the hill country of Seir for many days.

Deuteronomy 2:2 Yahveh then spoke to me, and this is what he said:

Deuteronomy 2:3 ‘You’ve been traveling around this hill country long enough; turn north.

Deuteronomy 2:4 Command the people, and this is what you should say: You are about to travel through the territory of your brothers, the descendants of Esau, who live in Seir. They will be afraid of you, so be very careful.[1]

Deuteronomy 2:5 Don’t provoke them, because I will not give you any of their land, not even a foot-width[2] of it because I have given Esau the hill country of Seir as his possession.

Deuteronomy 2:6 You may purchase food from them, so that you may eat, and buy water from them to drink.

Deuteronomy 2:7 You see, Yahveh your God has empowered you in all the work of your hands. He has watched over your journey through this immense open country. Yahveh, your God has been with you this past forty years, and you have lacked nothing.’

Deuteronomy 2:8 “So we bypassed our brothers, the descendants of Esau, who live in Seir. We turned away from the Arabah road and Elath and Ezion-Geber. We traveled along the road to the open country of Moab.

Deuteronomy 2:9 Yahveh said to me, ‘Show no hostility toward Moab, and do not provoke them to battle, because I will not give you any of their lands as a possession, since I have given Ar as a possession to the descendants of Lot.'”

Deuteronomy 2:10 The Emim, a great and numerous people as tall as the Anakim, had previously lived there.

Deuteronomy 2:11 They were also regarded as Rephaim, like the Anakim, though the Moabites called them Emim.

Deuteronomy 2:12 The Horites had previously lived in Seir, but the descendants of Esau took possession from them, exterminating them entirely and settling in their place, just as Israel did in the land of its possession Yahveh gave them.

Deuteronomy 2:13 “Yahveh said, ‘Now get up and cross the Zered Valley.’ So we crossed the Zered Valley.

Deuteronomy 2:14 The time we spent traveling from Kadesh-Barnea until we crossed the Zered Valley was thirty-eight years until the entire generation of fighting men had been finished[3] from the camp, as Yahveh had sworn to them.

Deuteronomy 2:15 Indeed, Yahveh’s hand was against them, to eliminate them from the camp until they had all been finished.

Deuteronomy 2:16 “When all the fighting men had died among the people,

Deuteronomy 2:17 Yahveh spoke to me, and this is what he said:

Deuteronomy 2:18 ‘Today you are going to cross the border of Moab at Ar.

Deuteronomy 2:19 When you get close to the Ammonites, don’t show any hostility to them or provoke them, because I will not give you any of the Ammonites’ land as a possession; I have given it as a possession to the descendants of Lot.'”

Deuteronomy 2:20 This, too, used to be regarded as the land of the Rephaim. The Rephaim lived there previously, though the Ammonites called them Zamzummim,

Deuteronomy 2:21 a great and numerous people, tall as the Anakim. Yahveh exterminated the Rephaim at the advance of the Ammonites, so that they took possession from them and settled in their place.

Deuteronomy 2:22 This was just as he had done for the descendants of Esau who lived in Seir when he exterminated the Horites ahead of them; they took possession from them and have lived in their place until now.

Deuteronomy 2:23 The Caphtorim, who came from Caphtor, exterminated the Avvites, who lived in villages as far as Gaza and settled in their place.

Deuteronomy 2:24 “Yahveh also said, ‘Get up, move out, and cross the Arnon Valley. See, I have handed the Amorites’ King Sihon of Heshbon and his land over to you. Begin to take possession of it; engage him in battle.

Deuteronomy 2:25 Today, I will begin to put the fear and dread of you on the people everywhere under the sky. They will hear the report about you, tremble, and be in anguish upon seeing you.’

Deuteronomy 2:26 “So I sent messengers with an offer of peace to King Sihon of Heshbon from the open country of Kedemoth, and this is what they said:

Deuteronomy 2:27 ‘Let us travel through your land; we will keep strictly to the highway. We will not turn to the right or the left.

Deuteronomy 2:28 You can sell us food in exchange for silver so we may eat, and give us water for silver so we may drink. Only let us travel through on foot,

Deuteronomy 2:29 just like the descendants of Esau who live in Seir did for us, and the Moabites who live in Ar, until we cross the Jordan into the land Yahveh our God is giving us.’

Deuteronomy 2:30 But King Sihon of Heshbon would not let us travel through his land, because Yahveh your God had made his breath[4] stubborn, and his heart tough[5] in order to hand him over to you, as has now taken place.

Deuteronomy 2:31 “Then Yahveh said to me, ‘See, I have begun to give Sihon and his land to you. Begin to take possession of it.’

Deuteronomy 2:32 So Sihon and his whole army came out against us for battle at Jahaz.

Deuteronomy 2:33 Yahveh our God handed him over to us, and we defeated him, his sons, and his whole army.

Deuteronomy 2:34 At that time we captured all his cities and completely destroyed the people of every city, including the women and children. We left no survivors.

Deuteronomy 2:35 We took only the livestock and the spoil[6] from the cities we captured as plunder[7] for ourselves.

Deuteronomy 2:36 No city was inaccessible to us, from Aroer on the rim of the Arnon Valley, along with the city in the valley, even as far as Gilead. Yahveh, our God, gave everything to us.

Deuteronomy 2:37 But you did not go near the Ammonites’ land, all along the bank of the Jabbok River, the cities of the hill country, or any place about which Yahveh our God had commanded.


[1]שָׁמַר = be careful. Deuteronomy 2:4; 4:2, 6, 9, 15, 23, 40; 5:1, 10, 12, 29; 6:2-3, 12, 17, 25; 7:8-9, 11-12; 8:1-2, 6, 11; 10:13; 11:1, 8, 16, 22, 32; 12:1, 13, 19, 28, 30, 32; 13:4, 18; 15:9; 16:1, 12; 17:10; 19:9; 23:9, 23; 24:8; 26:16-18; 27:1; 28:1, 9, 45, 58; 29:9; 30:10, 16; 31:12; 33:9.

[2] מִדְרָךְ = foot-width.

[3] תָּמַם = be finished. Deuteronomy 2:14-16; 31:24, 30; 34:8.

[4]רוּחַ = breath. Deuteronomy 2:30; 34:9.

[5]אָמֵץ = tough. Deuteronomy 2:30; 3:28; 15:7; 31:6-7, 23.

[6]שָׁלָל = spoil. Deuteronomy 2:35; 3:7; 13:16; 20:14.

[7]בָּזָז = capture as plunder. Deuteronomy 2:35; 3:7; 13:16; 20:14.

Deuteronomy 2 quotes:

“The Ammorites were evidently wholly unsuspicious of the fearful harvest for which they were ripening : they thought not of it, until the very hour when the sickle was put in . One more hope appears to have been offered them by Moses, in the merciful proposition that they should permit the Israelites to pass through their land in peace , as had been already done in the case of the Edomites and the Moabites, but even this they scornfully rejected.”

Blunt, Henry. A Family Exposition of the Pentateuch. London: J. Hatchard and Son, 1844. p. 183.

“Now, at last, the command had come to turn again northward, in the direction of the promised land. But there were particular instructions about the route and the procedure the people should follow.”

Craigie Peter C. The Book of Deuteronomy. Eerdmans 1976. p. 107.

Deuteronomy links:

encountering our enemies
evidence of enmity
exterminate!
his campaign, his limits
in retrospect- no cake walk
long waits
Maranatha Daily Devotional – Monday, July 30, 2018
Maranatha Daily Devotional – Sunday, July 29, 2018
not even a foot-width
not our circus, not our monkeys
pine boxes
resources, not enemies
until they had been finished
victory in line with the mission


The DEUTERONOMY shelf in Jeff’s library.

Deuteronomy 1

Deuteronomy 1

Deuteronomy 1:1 These are the words Moses said to all Israel across the Jordan in the open country,[1] in the Arabah opposite Suph, between Paran and Tophel, Laban, Hazeroth, and Di-zahab.

Deuteronomy 1:2 It is an eleven-day journey from Horeb to Kadesh-Barnea by way of Mount Seir.

Deuteronomy 1:3 In the fortieth year, in the eleventh month, on the first of the month, Moses told the Israelites everything Yahveh[2] had commanded[3] him to say to them.

Deuteronomy 1:4 This was after he had defeated King Sihon of the Amorites, who lived in Heshbon, and King Og of Bashan, who lived in Ashtaroth, at Edrei.

Deuteronomy 1:5 Across the Jordan in the land of Moab, Moses began to explain this instruction,[4] and this is what he said:

Deueronomy 1:6 “Yahveh our God spoke to us at Horeb: and this is what he said: ‘You have stayed at this mountain long enough.

Deuteronomy 1:7 Turn and set out and go to the hill country of the Amorites and their neighbors in the Arabah, the hill country, the Judean foothills, the Negev and the sea coast – to the land of the Canaanites and to Lebanon as far as the great river, the Euphrates River.

Deuteronomy 1:8 See, I have given the land in your sight. Enter and take possession of[5] the land Yahveh swore to give to your fathers Abraham, Isaac, and Jacob and their descendants after them.’

Deuteronomy 1:9 “I spoke to you at that time, and this is what I said: I can’t bear the responsibility for you on my own.

Deuteronomy 1:10 Yahveh your God has so multiplied you that notice[6] today you are as numerous as the stars of the sky.

Deuteronomy 1:11 May Yahveh, the God of your fathers, add to[7] you a thousand times more, and empower[8] you as he promised you.

Deuteronomy 1:12 But how can I bear your troubles, burdens, and disputes by myself?

Deuteronomy 1:13 Appoint for yourselves wise, understanding, and respected men from each of your tribes, and I will place[9] them as your heads.

Deuteronomy 1:14 “You answered[10] me, ‘What you propose to do is good.’

Deuteronomy 1:15 “So I took the leaders of your tribes, wise and respected men, and set them over you as leaders: commanders for thousands, hundreds, fifties, and tens, and officers for your tribes.

Deuteronomy 1:16 I commanded your judges at that time, and this is what I said: Hear the cases between your brothers and judge ethically between a man and his brother or his guest.[11]

Deuteronomy 1:17 Do not show partiality when deciding a case; listen to small and great alike. Do not be intimidated by anyone because judgment[12] belongs to God. Bring me any case too difficult for you, and I will hear it.

Deuteronomy 1:18 At that time, I commanded you about all the matters you were to accomplish.

Deuteronomy 1:19 “We then set out from Horeb and walked across all the great and dangerous open country you saw on the way to the hill country of the Amorites, just as Yahveh our God had commanded us. When we reached Kadesh-Barnea,

Deuteronomy 1:20 I said to you: You have reached the hill country of the Amorites, which Yahveh our God is giving us.

Deuteronomy 1:21 See, Yahveh, your God has given the land in your sight. Go up and take possession of it as Yahveh, the God of your fathers, has told you. Do not be afraid or filled with terror.

Deuteronomy 1:22 “Then all of you approached me and said, ‘Let’s send men ahead of us, so that they may explore the land for us and bring us back a word about the route we should go up and the cities we will come to.’

Deuteronomy 1:23 The request seemed good to me, so I selected twelve men from among you, one man from each tribe.

Deuteronomy 1:24 They left and went up into the hill country and came to the Valley of Eshcol, scouting the land.

Deuteronomy 1:25 They took some of the fruit from the land in their hands, carried it down to us, and brought us back a word: ‘The land Yahveh our God is giving us is good.’

Deuteronomy 1:26 “But you were not willing to go up. You rebelled against the command of Yahveh your God.

Deuteronomy 1:27 You criticized[13] it in your tents and said, ‘Yahveh brought us out of the land of Egypt to hand us over to the Amorites in order to exterminate[14] us because he hates us.

Deuteronomy 1:28 Where can we go? Our brothers have made us lose heart, saying: The people are larger and taller than we are; the cities are large, fortified to the sky. We also saw the descendants of the Anakim there.’

Deuteronomy 1:29 “Then I said to you: Don’t be terrified and don’t be afraid of them!

Deuteronomy 1:30 Yahveh, your God who goes ahead of you, will fight for you, just as you saw him do for you in Egypt.

Deuteronomy 1:31 And you saw in the open country how Yahveh your God carried you as a man carries his son all along the way you traveled until you reached this place.

Deuteronomy 1:32 But in this matter you did not trust Yahveh your God,

Deuteronomy 1:33 who went ahead of you on the road to spy out a place for you to camp. He went in the fire by night to guide you on the road you were to travel and in the cloud by day.

Deuteronomy 1:34 “When Yahveh heard your words, he was infuriated[15] and swore an oath, and this is what he said:

Deuteronomy 1:35 ‘None of these men in this evil generation will see the good land I swore to give your fathers,

Deuteronomy 1:36 except Caleb the son of Jephunneh. He will see it, and I will give him and his descendants the land on which he has set foot because he remained loyal to Yahveh.’

Deuteronomy 1:37 “Yahveh was angry with me also because of you and this is what he said: ‘You will not enter there either.

Deuteronomy 1:38 Joshua, son of Nun, who attends you, will enter it. Make him strong,[16] because he will enable Israel to inherit it.

Deuteronomy 1:39 Your children, whom you said would be plunder, your sons who don’t yet know good from evil, will enter there. I will give them the land, and they will take possession of it.

Deuteronomy 1:40 But you are to turn back and head for the open country by way of the Red Sea.’

Deuteronomy 1:41 “You answered me, ‘We have failed[17] Yahveh. We will go up and fight just as Yahveh our God commanded us.’ Then each of you put on his weapons of war and thought it would be easy to go up into the hill country.

Deuteronomy 1:42 “But Yahveh said to me, ‘Tell them: Don’t go up and fight, because I am not with you to keep you from being defeated in your enemies’ sight.’

Deuteronomy 1:43 So I said that to you, but you didn’t listen. You rebelled against Yahveh’s command and defiantly went up into the hill country.

Deuteronomy 1:44 Then the Amorites who lived there came out against you and chased you as if you were a swarm of bees. They crushed[18] you from Seir as far as Hormah.

Deuteronomy 1:45 When you returned, you wept in Yahveh’s sight, but he didn’t listen to your requests or pay attention to you.

Deuteronomy 1:46 This is the reason you stayed in Kadesh as long as you did.


[1]מִדְבָּר = open country. Deuteronomy 1:1, 19, 31, 40; 2:1, 7-8, 26; 4:43; 8:2, 15-16; 9:7, 28; 11:5, 24; 29:5; 32:10, 51.

[2]יהוה = Yahveh. Deuteronomy 1:3, 6, 8, 10-11, 19-21, 25-27, 30-32, 34, 36-37, 41-43, 45; 2:1-2, 7, 9, 12, 14-15, 17, 21, 29-31, 33, 36-37; 3:2-3, 18, 20-24, 26; 4:1-5, 7, 10, 12, 14-15, 19-21, 23-25, 27, 29-31, 34-35, 39-40; 5:2-6, 9, 11-12, 14-16, 22, 24-25, 27-28, 32-33; 6:1-5, 10, 12-13, 15-22, 24-25; 7:1-2, 4, 6-9, 12, 15-16, 18-23, 25; 8:1-3, 5-7, 10-11, 14, 18-20; 9:3-13, 16, 18-20, 22-26, 28; 10:1, 4-5, 8-15, 17, 20, 22; 11:1-2, 4, 7, 9, 12-13, 17, 21-23, 25, 27-29, 31; 12:1, 4-5, 7, 9-12, 14-15, 18, 20-21, 25-29, 31; 13:3-5, 10, 12, 16-18; 14:1-2, 21, 23-26, 29; 15:2, 4-7, 9-10, 14-15, 18-21; 16:1-2, 5-8, 10-11, 15-18, 20-22; 17:1-2, 8, 10, 12, 14-16, 19; 18:1-2, 5-7, 9, 12-17, 21-22; 19:1-3, 8-10, 14, 17; 20:1, 4, 13-14, 16-18; 21:1, 5, 8-10, 23; 22:5; 23:1-3, 5, 8, 14, 18, 20-21, 23; 24:4, 9, 13, 15, 18-19; 25:15-16, 19; 26:1-5, 7-8, 10-11, 13-14, 16-19; 27:2-3, 5-7, 9-10, 15; 28:1-2, 7-13, 15, 20-22, 24-25, 27-28, 35-37, 45, 47-49, 52-53, 58-59, 61-65, 68; 29:1-2, 4, 6, 10, 12, 15, 18, 20-25, 27-29; 30:1-10, 16, 20; 31:2-9, 11-16, 25-27, 29; 32:3, 6, 9, 12, 19, 27, 30, 36, 48; 33:2, 7, 11-13, 21, 23, 29; 34:1, 4-5, 9-11.

[3]צוּה = command. Deuteronomy 1:3, 16, 18-19, 41; 2:4, 37; 3:18, 21, 28; 4:2, 5, 13-14, 23, 40; 5:12, 15-16, 32-33; 6:1-2, 6, 17, 20, 24-25; 7:11; 8:1, 11; 9:12, 16; 10:5, 13; 11:8, 13, 22, 27-28; 12:11, 14, 21, 28, 32; 13:5, 18; 15:5, 11, 15; 17:3; 18:18, 20; 19:7, 9; 20:17; 24:8, 18, 22; 26:13-14, 16; 27:1, 4, 10-11; 28:1, 8, 13-15, 45; 29:1; 30:2, 8, 11, 16; 31:5, 10, 14, 23, 25, 29; 32:46; 33:4; 34:9.

[4]תּוֹרָה = instruction. Deuteronomy 1:5; 4:8, 44; 17:11, 18-19; 27:3, 8, 26; 28:58, 61; 29:21, 29; 30:10; 31:9, 11-12, 24, 26; 32:46; 33:4, 10.

[5]יָרַשׁ = take possession of. Deuteronomy 1:8, 21, 39; 2:12, 21-22, 24, 31; 3:12, 18, 20; 4:1, 5, 14, 22, 26, 38, 47; 5:31, 33; 6:1, 18; 7:1, 17; 8:1; 9:1, 3-6, 23; 10:11; 11:8, 10-11, 23, 29, 31; 12:1-2, 29; 15:4; 16:20; 17:14; 18:12, 14; 19:1-2, 14; 21:1; 23:20; 25:19; 26:1; 28:21, 42, 63; 30:5, 16, 18; 31:3, 13; 32:47; 33:23.

[6]הִנֵּה = notice. Deuteronomy 1:10; 3:11; 9:13, 16; 13:14; 17:4; 19:18; 22:17; 26:10; 31:16.

[7]יָסַף = add to. Deuteronomy 1:11; 3:26; 4:2; 5:22; 12:32; 13:11; 17:16; 18:16; 19:9, 20; 20:8; 25:3; 28:68.

[8]בּרךְ = empower or endorse. Deuteronomy 1:11; 2:7; 7:13-14; 8:10; 10:8; 12:7; 14:24, 29; 15:4, 6, 10, 14, 18; 16:10, 15; 21:5; 23:20; 24:13, 19; 26:15; 27:12; 28:3-6, 8, 12; 29:19; 30:16; 33:1, 11, 13, 20, 24.

[9] שׂוּם = place. Deuteronomy 1:13; 4:44; 7:15; 10:2, 5, 22; 11:18; 12:5, 21; 14:1, 24; 17:14-15; 22:8, 14, 17; 26:2; 27:15; 31:19, 26; 32:46; 33:10.

[10]עָנָה = answer. Deuteronomy 1:14; 5:20; 19:16, 18; 20:11; 21:7; 25:9; 26:5; 27:14-15; 31:21.

[11]גֵּר = guest. Deuteronomy 1:16; 5:14; 10:18-19; 14:21, 29; 16:11, 14; 23:7; 24:14, 17, 19-21; 26:11-13; 27:19; 28:43; 29:11; 31:12.

[12]מִשׁפָּט = judgment. Deuteronomy 1:17; 4:1, 5, 8, 14, 45; 5:1, 31; 6:1, 20; 7:11-12; 8:11; 10:18; 11:1, 32; 12:1; 16:18-19; 17:8-9, 11; 18:3; 19:6; 21:17, 22; 24:17; 25:1; 26:16-17; 27:19; 30:16; 32:4, 41; 33:10, 21.

[13]רגן = criticize.

[14]שׁמד = exterminate. Deuteronomy 1:27; 2:12, 21-23; 4:3, 26; 6:15; 7:4, 23-24; 9:3, 8, 14, 19-20, 25; 12:30; 28:20, 24, 45, 48, 51, 61, 63; 31:3-4; 33:27.

[15]קָצַף = Deut 1:34; 9:7-8, 19, 22.

[16]חָזַק = be strong, make strong. Deuteronomy 1:38; 3:28; 11:8; 12:23; 22:25; 25:11; 31:6-7, 23.

[17]חטָא = fail. Deuteronomy 1:41; 9:16, 18; 19:15; 20:18; 24:4.

[18]כְּתַת = crush. Deuteronomy 1:44; 9:21.

Deuteronomy 1 quotes:

“Such is the commencement of the fifth and last Book of the Pentateuch ,called Deuteronomy , or the second law, because it contains a repetition of the law which had been already promulged . Not indeed of the whole law, for that which regarded the priests and Levites , does not appear to have been repeated , but those which chiefly affected the congregation , the body of the people . These were all rehearsed by Moses during the last month of his life, which , together with the month of mourning for the patriarch himself, occupies the whole period contained in this book.”

Blunt, Henry. A Family Exposition of the Pentateuch. London: J. Hatchard and Son, 1844. p. 173.

“In
this book the inspired Lawgiver no longer comes before us as an Historian or a Legislator, but appears as a grand orator, a sublime Poet, a heart-stirring Preacher, and a divinely -inspired Prophet of GOD . The name, “ Deuteronomy,” is derived from the Septuagint and Vulgate versions of chapter xvii. verse 18 , where it is written that the King, ” when he sitteth upon the throne of his king dom, shall write him a copy of this law in a book,” and where the versions we have mentioned read, “ he shall write for himself the Deuteronomy.” But the word
Deuteronomy is not to be so understood as if Moses here designed to give a second Law, for he adds no new Law, but now in the last year and last month of his life, uttering as it were his farewell voice to the world, he reminds the people under his charge of what he had already delivered to them.”

Browne Robert Henry Nisbett. Christ in Deuteronomy : The Fulfilling of the Law. 1872. p. 1-2.

“This is a document that appears not as a record after the event but as itself an event in its own right. Jt springs full-grown from a background of obsecurity, and from the moment of its disclosure takes its place among the great books of all time. This position is due not only to its contents but equally to the remarkable religious movement occasioned by its appearance. It
is one of the books that made history.”

Longacre, Lindsay Bartholomew. Deuteronomy: A Prophetic Lawbook. New York: The Methodist Book Concern, 1924. p. 11.

  1. When , with the man of the Spiritual Church , the state of tempta tion is completed by which faith in the Lord is formed and a new state of life is inaugurated, then there is with him from the Lord , by Divine Truth , the remembrance of former states of instruction , vers . 1-6 . 2. He is reminded also that exploration had been made of his state as to evils of various kinds , in order that these might be seen and overcome , and that a state of good and truth might take their place ; and he reflects further upon the way in which he had been
    governed by the Lord through Divine Truths in due subordination , vers. 7-18 . 3. He remembers, too , the temptations through which he had passed ; the encouragement he had received ; his efforts in still more closely investigating theheavenly state ; the lack of courage among those who had remained in a merely natural state ; the eagerness and folly of those who essayed to overcome evil from selfish motives alone ; and their entire failure, involving his own further experiences in an intermediate state, vers . 19-46.”

Maclagan Henry. The Book of Deuteronomy Interpreted and Explained According to Its Spiritual or Internal Sense : With Copious References to the Writings of Emanuel Swedenborg. A. Gardner 1914. p. 1.

“Deuteronomy is аa. book intended for the people it might be described as the Institution of a Hebrew man ‘ — it is a manual, a rule of life addressed to all Israel, and also to each individual. Its end and aim is to bring about one éthos or moral tone, for the whole nation , to make it one in sentiment and religion , serving one God, and abhorring idolatry , a holy and unique people. Remembrance of God’s mercy is to turn their will and sway their emotions, and kindle them to love Him and serve Him with gladness and alacrity .
The author’s words come from his heart, and are meant for the hearts of his hearers.”

Wilkins G. The Fifth Book of Moses Called Deuteronomy. J.M. Dent ; J.B. Lippincott 1902. p. xxvi.

“Hence at Horeb, and again at Mount Seir,4 and now in the plains of Moab, where Moses addressed the people, the call comes constantly to move on, until the promised land is the possessed land.”

Craigie Peter C. The Book of Deuteronomy. Eerdmans 1976. p. 95.

Deuteronomy 1 links:

as a man carries his son
destiny and development
exterminate!
go up and take possession
in retrospect- challenges of leadership
Israel who?
judgment balance
Maranatha Daily Devotional – Friday, July 27, 2018
Maranatha Daily Devotional – Friday, May 28, 2021
Maranatha Daily Devotional – Saturday, July 28, 2018
Maranatha Daily Devotional – Thursday, July 26, 2018
Maranatha Daily Devotional – Tuesday, May 28, 2019
Maranatha Daily Devotional – Tuesday, May 30, 2023
no easy reset
not enough chiefs
seemed like a good idea
stayed long enough
tent talk
when fear infuriates God
why we are in Deuteronomy
you did not trust


The DEUTERONOMY shelf in Jeff’s library.

Numbers 36

Numbers 36

Numbers 36:1 The heads of the fathers’ houses of the clan of the people of Gilead the son of Machir, son of Manasseh, from the clans of the people of Joseph, came near and spoke at the face of Moses and in the sight of the leaders, the heads of the fathers’ houses of the people of Israel.

Numbers 36:2 They said, “Yahveh commanded my lord to give the land for inheritance by lot to the people of Israel, and Yahveh commanded my lord to give the inheritance of Zelophehad our brother to his daughters.

Numbers 36:3 But if they are married to any of the sons of the other tribes of the people of Israel, then their inheritance will be taken from the inheritance of our fathers and added to the inheritance of the tribe into which they marry. So, it will be taken away from the lot of our inheritance.

Numbers 36:4 And when the liberation of the people of Israel comes, then their inheritance will be added to the inheritance of the tribe into which they marry, and their inheritance will be taken from the inheritance of the tribe of our fathers.”

Numbers 36:5 Moses commanded the people of Israel according to Yahveh’s word, and he said, “The tribe of the people of Joseph is right.

Numbers 36:6 This is what Yahveh commands concerning the daughters of Zelophehad: ‘Let them marry whom they think best; only they will marry within the clan of their father’s tribe.

Numbers 36:7 The inheritance of the people of Israel will not be transferred from one tribe to another because every one of the people of Israel will hold on to the inheritance of the tribe of his fathers.

Numbers 36:8 And every daughter who possesses an inheritance in any tribe of the people of Israel will be wife to one from the clan in the tribe of her father, so that every one of the people of Israel may possess the inheritance of his fathers.

Numbers 36:9 So no inheritance will be transferred from one tribe to another because each of the tribes of the people of Israel will hold on to its inheritance.'”

Numbers 36:10 The daughters of Zelophehad did as Yahveh commanded Moses,

Numbers 36:11 for Mahlah, Tirzah, Hoglah, Milcah, and Noah, the daughters of Zelophehad, were married to sons of their father’s brothers.

Numbers 36:12 They were married into the clans of the people of Manasseh, the son of Joseph, and their inheritance remained in the tribe of their father’s clan.

Numbers 36:13 These are the commandments and the rules that Yahveh commanded through Moses to the people of Israel in the plains of Moab by the Jordan at Jericho. Moab by the Jordan at Jericho.

Numbers 36 quotes:

“These are the commandments and the judgments,etc. The distinction between these two terms is probably that between precepts relating to worship , and precepts relating to civil ordinances, both which classes we find in the preceding chapters, from ch . 26 to1 ch . 36.”

Bush, George. Notes Critical and Practical on the Book of Numbers. New York: [publisher not identified], 1858. p. 475.

“The particular direction which was given in the case of the daughters of Zelophehad is extended in these verses into a general and permanent law that no heiress in Israel should marry out of her father’s tribe, in order that the inheritance might not be transferred from one tribe to another, and thus, in process of time, the division of the land amongst the tribes, which was made under Divine direction , be materially changed.”

Ellicott, C. J. The Fourth Book of Moses, Called Numbers. London: Cassell & Co, 1850. p. 221.

“This closing section of (he book of Numbers may seem in the eyes of modern critics, as a mere unimportant notice, or incident; but it forms, viewed in its typical tendency, and according to the character of the Book of Numbers, a proper and fitting completion of the organization of the people of God, the hosts of Jehovah. Under the form of an occasional and special law, it establishes the typical perpetuity of the tribes of Israel and their inheritance in Canaan. The essential elements have already been considered in the comment upon chap, xxvii. The conditional gift of Canaan to Israel for all time is here presupposed. The consequence of this grant was the division of the land among the particular tribes by lot. Jehovah gave to each tribe its inheritance by lot. And as the inheritance must remain in its integrity, so also must the tribe; and indeed as the tribe, so also the individual family and the individual household, as the ordinance with respect to the levirate marriage, and the year of jubilee, clearly prove.”

Lange, Johann Peter, and Samuel T. Lowrie. Numbers: Or, the Fourth Book of Moses. New York: C. Scribner, 1899. p. 191.

Numbers 36 links:

a protective walk
free, but disciplined


The NUMBERS shelf in Jeff’s library