TRV
Translation
King James Version
And in the wilderness, where thou hast seen how that the LORD thy God bare thee, as a man doth bear his son, in all the way that ye went, until ye came into this place.
Complete Jewish Bible
and likewise in the desert, where you saw how ADONAI your God carried you, like a man carries his child, along the entire way you traveled until you arrived at this place.
Berean Standard Bible
and in the wilderness, where the LORD your God carried you, as a man carries his son, all the way by which you traveled until you reached this place.”
American Standard Version
and in the wilderness, where thou hast seen how that Jehovah thy God bare thee, as a man doth bear his son, in all the way that ye went, until ye came unto this place.
World English Bible Messianic
and in the wilderness, where you have seen how that the LORD your God bore you, as a man does bear his son, in all the way that you went, until you came to this place.”
Geneva Bible (1599)
And in the wildernesse, where thou hast seene how the Lord thy God bare thee, as a man doeth beare his sonne, in all the way which ye haue gone, vntill ye came vnto this place.
Young's Literal Translation
and in the wilderness, where thou hast seen that Jehovah thy God hath borne thee as a man beareth his son, in all the way which ye have gone, till your coming in unto this place.
In the KJVVerse 4,924 of 31,102
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Commentary on Deuteronomy 1 verses 19–46
19 ¶ And when we departed from Horeb, we went through all that great and terrible wilderness, which ye saw by the way of the mountain of the Amorites, as the LORD our God commanded us; and we came to Kadeshbarnea.
20 And I said unto you, Ye are come unto the mountain of the Amorites, which the LORD our God doth give unto us.
21 Behold, the LORD thy God hath set the land before thee: go up and possess it, as the LORD God of thy fathers hath said unto thee; fear not, neither be discouraged.
22 And ye came near unto me every one of you, and said, We will send men before us, and they shall search us out the land, and bring us word again by what way we must go up, and into what cities we shall come.
23 And the saying pleased me well: and I took twelve men of you, one of a tribe:
24 And they turned and went up into the mountain, and came unto the valley of Eshcol, and searched it out.
25 And they took of the fruit of the land in their hands, and brought it down unto us, and brought us word again, and said, It is a good land which the LORD our God doth give us.
26 Notwithstanding ye would not go up, but rebelled against the commandment of the LORD your God:
27 And ye murmured in your tents, and said, Because the LORD hated us, he hath brought us forth out of the land of Egypt, to deliver us into the hand of the Amorites, to destroy us.
28 Whither shall we go up? our brethren have discouraged our heart, saying, The people is greater and taller than we; the cities are great and walled up to heaven; and moreover we have seen the sons of the Anakims there.
29 Then I said unto you, Dread not, neither be afraid of them.
30 The LORD your God which goeth before you, he shall fight for you, according to all that he did for you in Egypt before your eyes;
31 And in the wilderness, where thou hast seen how that the LORD thy God bare thee, as a man doth bear his son, in all the way that ye went, until ye came into this place.
32 Yet in this thing ye did not believe the LORD your God,
33 Who went in the way before you, to search you out a place to pitch your tents in, in fire by night, to shew you by what way ye should go, and in a cloud by day.
34 And the LORD heard the voice of your words, and was wroth, and sware, saying,
35 Surely there shall not one of these men of this evil generation see that good land, which I sware to give unto your fathers,
36 Save Caleb the son of Jephunneh; he shall see it, and to him will I give the land that he hath trodden upon, and to his children, because he hath wholly followed the LORD.
37 Also the LORD was angry with me for your sakes, saying, Thou also shalt not go in thither.
38 But Joshua the son of Nun, which standeth before thee, he shall go in thither: encourage him: for he shall cause Israel to inherit it.
39 Moreover your little ones, which ye said should be a prey, and your children, which in that day had no knowledge between good and evil, they shall go in thither, and unto them will I give it, and they shall possess it.
40 But as for you, turn you, and take your journey into the wilderness by the way of the Red sea.
41 Then ye answered and said unto me, We have sinned against the LORD, we will go up and fight, according to all that the LORD our God commanded us. And when ye had girded on every man his weapons of war, ye were ready to go up into the hill.
42 And the LORD said unto me, Say unto them, Go not up, neither fight; for I am not among you; lest ye be smitten before your enemies.
43 So I spake unto you; and ye would not hear, but rebelled against the commandment of the LORD, and went presumptuously up into the hill.
44 And the Amorites, which dwelt in that mountain, came out against you, and chased you, as bees do, and destroyed you in Seir, even unto Hormah.
45 And ye returned and wept before the LORD; but the LORD would not hearken to your voice, nor give ear unto you.
46 So ye abode in Kadesh many days, according unto the days that ye abode there.
Moses here makes a large rehearsal of the fatal turn which was given to their affairs by their own sins, and God's wrath, when, from the very borders of Canaan, the honour of conquering it, and the pleasure of possessing it, the whole generation was hurried back into the wilderness, and their carcases fell there. It was a memorable story; we read it Num. 13 and 14, but divers circumstances are found here which are not related there.
I. He reminds them of their march from Horeb to Kadesh-barnea (Deu 1:19), through that great and terrible wilderness. This he takes notice of, 1. To make them sensible of the great goodness of God to them, in guiding them through so great a wilderness, and protecting them from the mischiefs they were surrounded with in such a terrible wilderness. The remembrance of our dangers should make us thankful for our deliverances. 2. To aggravate the folly of those who, in their discontent, would have gone back to Egypt through the wilderness, though they had forfeited, and had no reason to expect, the divine guidance, in such a retrograde motion.
II. He shows them how fair they stood for Canaan at that time, Deu 1:20, Deu 1:21. He told them with triumph, the land is set before you, go up and possess it. He lets them see how near they were to a happy settlement when they put a bar in their own door, that their sin might appear the more exceedingly sinful. It will aggravate the eternal ruin of hypocrites that they were not far from the kingdom of God and yet came short, Mar 12:34.
III. He lays the blame of sending the spies upon them, which did not appear in Numbers, there it is said (Deu 13:1, Deu 13:2) that the Lord directed the sending of them, but here we find that the people first desired it, and God, in permitting it, gave them up to their counsels: You said, We will send men before us, Deu 1:22. Moses had given them God's word (Deu 1:20, Deu 1:21), but they could not find in their hearts to rely upon that: human policy goes further with them than divine wisdom, and they will needs light a candle to the sun. As if it were not enough that they were sure of a God before them, they must send men before them.
IV. He repeats the report which the spies brought of the goodness of the land which they were sent to survey, Deu 1:24, Deu 1:25. The blessings which God has promised are truly valuable and desirable, even the unbelievers themselves being judges: never any looked into the holy land, but they must own it a good land. Yet they represented the difficulties of conquering it as insuperable (Deu 1:28); as if it were in vain to think of attacking them either by battle, "for the people are taller than we," or by siege, "for the cities are walled up to heaven," an hyperbole which they made use of to serve their ill purpose, which was to dishearten the people, and perhaps they intended to reflect on the God of heaven himself, as if they were able to defy him, like the Babel-builders, the top of whose tower must reach to heaven, Gen 11:4. Those places only are walled up to heaven that are compassed with God's favour as with a shield.
V. He tells them what pains he took with them to encourage them, when their brethren had said so much to discourage them (Deu 1:29): Then I said unto you, Dread not. Moses suggested enough to have stilled the tumult, and to have kept them with their faces towards Canaan. He assured them that God was present with them, and president among them, and would certainly fight for them, Deu 1:30. And for proof of his power over their enemies he refers them to what they had seen done in Egypt, where their enemies had all possible advantages against them and yet were humbled and forced to yield, Deu 1:30. And for proof of God's goodwill to them, and the real kindness which he intended them, he refers them to what they had seen in the wilderness (Deu 1:31, Deu 1:33), through which they had been guided by the eye of divine wisdom in a pillar of cloud and fire (which guided both their motions and their rests), and had been carried in the arms of divine grace with as much care and tenderness as were ever shown to any child borne in the arms of a nursing father. And was there any room left to distrust this God? Or were they not the most ungrateful people in the world, who, after such sensible proofs of the divine goodness, hardened their hearts in the day of temptation? Moses had complained once that God had charged him to carry this people as a nursing father doth the sucking child (Num 11:12); but here he owns that it was God that so carried them, and perhaps this is alluded to (Act 13:18), where he is said to bear them, or to suffer their manners.
VI. He charges them with the sin which they were guilty of upon this occasion. Though those to whom he was now speaking were a new generation, yet he lays it upon them: You rebelled, and you murmured; for many of these were then in being, though under twenty years old, and perhaps were engaged in the riot; and the rest inherited their fathers' vices, and smarted for them. Observe what he lays to their charge. 1. Disobedience and rebellion against God's law: You would not go up, but rebelled, Deu 1:26. The rejecting of God's favours is really a rebelling against his authority. 2. Invidious reflections upon God's goodness. They basely suggested: Because the Lord hated us, he brought us out of Egypt, Deu 1:27. What could have been more absurd, more disingenuous, and more reproachful to God? 3. An unbelieving heart at the bottom of all this: You did not believe the Lord your God, Deu 1:32. All your disobedience to God's laws, and distrust of his power and goodness, flow from a disbelief of his word. A sad pass it has come to with us when the God of eternal truth cannot be believed.
VII. He repeats the sentence passed upon them for this sin, which now they had seen the execution of. 1. They were all condemned to die in the wilderness, and none of them must be suffered to enter Canaan except Caleb and Joshua, Deu 1:34-38. So long they must continue in their wanderings in the wilderness that most of them would drop off of course, and the youngest of them should be cut off. Thus they could not enter in because of unbelief. It was not the breach of any of the commands of the law that shut them out of Canaan, no, not the golden calf, but their disbelief of that promise which was typical of gospel grace, to signify that no sin will ruin us but unbelief, which is a sin against the remedy. 2. Moses himself afterwards fell under God's displeasure for a hasty word which they provoked him to speak: The Lord was angry with me for your sakes, Deu 1:37. Because all the old stock must go off, Moses himself must not stay behind. Their unbelief let death into the camp, and, having entered, even Moses falls within his commission. 3. Yet here is mercy mixed with wrath. (1.) That, though Moses might not bring them into Canaan, Joshua should (v. 38): Encourage him; for he would be discouraged from taking up a government which he saw Moses himself fall under the weight of; but let him be assured that he shall accomplish that for which he is raised up: He shall cause Israel to inherit it. Thus what the law could not do, in that it was weak, Jesus, our Joshua, does by bringing in the better hope. (2.) That, though this generation should not enter into Canaan, the next should, Deu 1:39. As they had been chosen for their fathers' sakes, so their children might justly have been rejected for their sakes. But mercy rejoiceth against judgement.
VIII. He reminds them of their foolish and fruitless attempt to get this sentence reversed when it was too late. 1. They tried it by their reformation in this particular; whereas they had refused to go up against the Canaanites, now they would go up, aye, that they would, in all haste, and they girded on their weapons of war for that purpose, Deu 1:41. Thus, when the door is shut, and the day of grace is over, there will be found those that stand without and knock. But this, which looked like a reformation, proved but a further rebellion. God, by Moses, prohibited the attempt (Deu 1:42): yet they went presumptuously up to the hill (Deu 1:43), acting now in contempt of the threatening, as before in contempt of the promise, as if they were governed by a spirit of contradiction; and it sped accordingly (Deu 1:44): they were chased and destroyed; and, by this defeat which they suffered when they provoked God to leave them, they were taught what success they might have had if they had kept themselves in his love. 2. They tried by their prayers and tears to get the sentence reversed: They returned and wept before the Lord, Deu 1:45. While they were fretting and quarrelling, it is said (Num 14:1): They wept that night; those were tears of rebellion against God, these were tears of repentance and humiliation before God. Note, Tears of discontent must be wept over again; the sorrow of the world worketh death, and is to be repented of; it is not so with godly sorrow, that will end in joy. But their weeping was all to no purpose. The Lord would not harken to your voice, because you would not harken to his; the decree had gone forth, and, like Esau, they found no place of repentance, though they sought it carefully with tears.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 19–46. Public domain.
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Origen of AlexandriaAD 253
HOMILY 18.3
See what we are generally taught about God: “God is not as a man to be deceived nor as the son of man to be threatened,” and we learn that God is not as man. But other texts say that God is as a man: “For the Lord your God has taught you as a man teaches his son,” and again, “As a man he takes on the manners of his son.” Hence, wherever the Scriptures speak theologically about God in relation to himself and do not involve his plan for human matters, they teach that he is “not as a man.” For “there will be no limit to his greatness,” and “he is more feared than all of the gods,” and “praise him, all you angels of God; praise him, all his hosts; praise him, sun and moon; praise him, all stars and light.” You can find many other passages in the sacred Scriptures to which you can relate the words “God is not as a man.”
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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SUMMARY
Deuteronomy 1:31, a poignant declaration by Moses to the new generation of Israelites on the plains of Moab, serves as a profound testament to God's unwavering faithfulness and tender, paternal care throughout their arduous forty-year journey through the wilderness. This verse encapsulates the divine provision, protection, and intimate guidance the LORD extended to His people, vividly likening His attentiveness to that of a loving father nurturing and carrying his son through every step of life's challenging path until they reached their destined inheritance.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Deuteronomy 1:31 is rich in literary artistry, primarily employing Simile and Anthropomorphism. The central Simile, "as a man doth bear his son," is profoundly effective. It takes an abstract theological concept—God's comprehensive care and provision—and makes it tangible and relatable by comparing it to a universal human experience: a father's tender and protective carrying of his child. This comparison evokes warmth, intimacy, and profound trust, emphasizing the personal and nurturing aspect of God's relationship with Israel. The verse also utilizes Anthropomorphism by attributing human actions and emotions (like "bearing" or "seeing") to God, making His divine nature more comprehensible and His relationship with humanity more personal. While God is Spirit and transcends human limitations, this literary device helps convey His active involvement, relational character, and empathetic care. Furthermore, the passage functions as Recapitulation, as Moses is recounting past events to instruct and inspire the present generation, using historical narrative to convey profound theological truth and prepare them for future obedience and faithfulness.
THEOLOGICAL AND THEMATIC CONNECTIONS
Deuteronomy 1:31 serves as a foundational declaration of God's character as a loving, faithful, and actively involved Father. It underscores the biblical truth that God is not a distant, disengaged deity but one who intimately cares for His people, providing for their needs and protecting them through life's most challenging journeys. This paternal imagery is central to understanding the covenant relationship, where God commits Himself to His people with the same tender devotion a father shows his child. It highlights divine grace, as God's steadfast care persisted despite Israel's frequent rebellion and lack of faith, demonstrating His unconditional love and commitment to His promises. This verse invites believers to trust in God's enduring presence and provision, knowing that He faithfully carries His children through every "wilderness" experience until they reach their ultimate destination, a testament to His unwavering loyalty and power.
REFLECTION AND APPLICATION
Deuteronomy 1:31 offers profound comfort and enduring hope for believers navigating the "wilderness" seasons of their own lives. Just as God meticulously cared for Israel, providing for their every need and bearing them through impossible circumstances, so too does He promise to sustain and carry His people today. This verse reminds us that our journey of faith is not one we undertake alone; God is intimately involved in every step, every struggle, and every triumph. It calls us to cultivate a deep trust in His unfailing love and provision, recognizing that His paternal care extends to our physical, emotional, and spiritual well-being. When we feel overwhelmed, weak, or lost, we can lean into the truth that the Almighty God, our Heavenly Father, is actively "bearing" us, ensuring we reach our ultimate destination. This encourages us to reflect on His past faithfulness in our lives and to confidently anticipate His continued presence and provision in the future, knowing that His commitment to His children is unwavering and His strength is perfected in our weakness.
Questions for Reflection
FAQ
What is the significance of the "wilderness" in this verse?
Answer: The "wilderness" (Hebrew, midbâr') is highly significant. It represents a period of extreme hardship, desolation, and danger, where the Israelites were entirely dependent on God for survival. Theologically, it was a place of testing and purification, where God revealed Himself and His covenant to Israel, teaching them to rely solely on His miraculous provision (manna, water, protection). The fact that God "bare" them in this wilderness underscores the extraordinary nature of His care and faithfulness in the most challenging circumstances, proving His ability to sustain His people even when human resources fail and demonstrating His sovereign power over all environments.
What does the phrase "bare thee, as a man doth bear his son" truly imply about God's character?
Answer: This beautiful simile reveals God's character as intimately paternal, compassionate, and actively involved in the lives of His people. It implies a tender, patient, and protective love, much like a loving father carries a weary or vulnerable child. It signifies that God not only provides for His children but also supports them, lifts them up when they stumble, and carries their burdens. This imagery highlights His personal relationship with Israel, emphasizing His nurturing presence, His willingness to endure their struggles with them, and His commitment to bring them safely to their destination, regardless of the obstacles or their own shortcomings.
How does Deuteronomy 1:31 provide comfort and encouragement for believers today?
Answer: Deuteronomy 1:31 offers immense comfort by assuring believers that the same faithful God who carried Israel through their wilderness journey continues to carry His people today. It reminds us that no matter how difficult or prolonged our "wilderness" experiences (trials, suffering, uncertainty) may be, God's love, provision, and presence are constant. We are not alone, and we are not expected to bear our burdens in our own strength. Just as a father carries his son, God promises to sustain us, meet our needs, and guide us "in all the way that ye went, until ye came into this place," ultimately bringing us to His promised rest and inheritance. It fosters deep trust and encourages us to lean on His strength, knowing His faithfulness is unwavering.
CHRIST-CENTERED FULFILLMENT
Deuteronomy 1:31, with its tender depiction of God as a Father "bearing" His son through the wilderness, finds its ultimate and most profound fulfillment in the person and work of Jesus Christ. While the Old Testament reveals God's paternal heart, it is in Christ that this fatherly care is perfectly embodied and extended to all who believe. Jesus, the eternal Son of God, perfectly reveals the Father's character, demonstrating God's willingness to "bear" the ultimate burden—the sin of humanity—upon Himself (as seen in Isaiah 53:4-6). Through His sacrificial death and resurrection, Christ has not only carried our sins but also continues to carry us through the wilderness of this fallen world, interceding for us as our Great High Priest and promising His constant presence (Matthew 28:20). Furthermore, the promise of God's constant presence and carrying is actualized in the indwelling Holy Spirit, whom Christ sent to be our Comforter and Helper, guiding us "in all the way that ye went" until we reach our eternal inheritance in the New Heavens and New Earth (referenced in Revelation 21:1-4). Thus, the Father's ancient promise to "bear" His people is fully realized in the Triune God's ongoing work of salvation, sanctification, and ultimate glorification through Christ, our faithful guide and burden-bearer.