TRV
Translation
King James Version
But as for you, turn you, and take your journey into the wilderness by the way of the Red sea.
Complete Jewish Bible
But as for yourselves, turn around and head into the desert by the road to the Sea of Suf.'
Berean Standard Bible
But you are to turn back and head for the wilderness along the route to the Red Sea.”
American Standard Version
But as for you, turn you, and take your journey into the wilderness by the way to the Red Sea.
World English Bible Messianic
But as for you, turn, and take your journey into the wilderness by the way to the Sea of Suf.”
Geneva Bible (1599)
But as for you, turne backe, and take your iourney into the wildernesse by the way of the red Sea.
Young's Literal Translation
and ye, turn for yourselves, and journey toward the wilderness, the way of the Red Sea.
Study This Verse
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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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 1:40 marks a pivotal and punitive divine command for the Israelites, compelling them to reverse their course and journey back into the vast wilderness towards the Red Sea. This directive is a direct consequence of their collective disobedience and profound unbelief at Kadesh-barnea, where they refused to enter the Promised Land. This verse underscores the gravity of their rebellion, transforming what should have been a swift entry into a prolonged period of wandering and judgment, delaying the fulfillment of God's promise until a new, obedient generation arose to inherit the land.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Deuteronomy 1:40 employs several potent literary devices to convey its message. Irony is prominent, as the Israelites, having been miraculously delivered through the Red Sea at the Exodus, are now commanded to turn back towards a different arm of the same sea, symbolizing a regression rather than progress. They are at the doorstep of the Promised Land, yet their unbelief forces them to retreat into the very wilderness from which they had just emerged. The Contrast between the "good land" promised and the "wilderness" to which they are sent is stark, emphasizing the severity of their punishment. The wilderness itself functions as Symbolism, representing not only a place of judgment and hardship but also a crucible for testing and refining the next generation. The command "turn you" is a powerful Imperative, conveying the absolute authority of God and the non-negotiable nature of His decree, highlighting the direct cause-and-effect relationship between their disobedience and its immediate, tangible consequence.
THEOLOGICAL AND THEMATIC CONNECTIONS
Deuteronomy 1:40 is a profound theological statement on the nature of divine judgment, the consequences of unbelief, and God's unwavering faithfulness to His ultimate purposes. It teaches that while God's promises are sure, their immediate fulfillment can be delayed or altered by human disobedience. The forced return to the wilderness underscores that God's covenant blessings are conditional upon faithful obedience, even for His chosen people. This passage serves as a powerful warning against presumption and a lack of faith, demonstrating that God does not tolerate rebellion but will act decisively to uphold His holiness and word. Yet, it also implicitly points to God's long-suffering patience, as He preserves a remnant and continues His plan through the next generation, ensuring His promise of the land will eventually be realized.
REFLECTION AND APPLICATION
Deuteronomy 1:40 stands as a timeless and sobering reminder that our choices, particularly those rooted in faith or unbelief, carry profound consequences. Just as Israel's fear and rebellion led to a forty-year detour and the loss of an entire generation's opportunity, our own reluctance to trust God's promises or our outright disobedience to His clear commands can lead to unnecessary hardship, delays, and missed blessings in our spiritual journeys. This verse challenges us to examine areas where we might be resisting God's leading, allowing fear or doubt to override His clear direction. It calls for immediate and courageous obedience, reminding us that the path to God's intended destination is always through faith and submission to His will, even when the circumstances seem daunting or the way forward requires stepping out of our comfort zones. We are invited to learn from Israel's costly mistake and choose the path of trust, ensuring we do not wander aimlessly when God calls us to advance.
Questions for Reflection
FAQ
Why did God make them wander for 40 years instead of letting them enter the Promised Land immediately?
Answer: God commanded the 40-year wandering as a direct consequence and judgment for the Israelites' profound unbelief and rebellion at Kadesh-barnea. After receiving a fearful report from ten of the twelve spies, the people refused to trust God's promise to give them the land, instead choosing to grumble and even attempt to appoint a new leader to return to Egypt, as recorded in Numbers 14:1-4. God declared that for every day the spies were in the land (40 days), they would wander for a year (40 years), until the entire generation of those 20 years and older who rebelled had perished in the wilderness, as detailed in Numbers 14:33-34. This period served as a purification process, ensuring that only a new generation, raised in obedience and dependence on God, would enter the land. It was a severe lesson in the gravity of rejecting divine commands and promises.
CHRIST-CENTERED FULFILLMENT
Deuteronomy 1:40, with its stark portrayal of a generation turned back into the wilderness due to unbelief, finds profound Christ-centered fulfillment in several ways. While Israel's journey was marked by failure and delay, Jesus Christ perfectly embodies the obedient Israelite, fulfilling all righteousness where they failed. He endured His own forty-day wilderness temptation, not as a consequence of sin, but as a triumph over temptation, demonstrating perfect trust and obedience to God, as recounted in Matthew 4:1-11. Furthermore, the wilderness wandering of Israel, a consequence of their inability to enter God's rest due to unbelief, foreshadows the ultimate rest offered in Christ. The author of Hebrews explicitly draws this parallel, warning believers not to harden their hearts as Israel did, lest they fail to enter God's promised spiritual rest, as seen in Hebrews 3:7-19. Jesus, the greater Moses, leads His people not to a physical land but to eternal life and spiritual communion with God, a rest that is entered by faith in Him, as promised in Hebrews 4:9-10. Thus, what began as a journey of judgment for a rebellious people culminates in Christ, who, through His perfect obedience and atoning sacrifice, opens the way for all who believe to enter into the true and lasting rest of God, a rest that no amount of human disobedience can ultimately thwart.