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." And in the wildernessThe term "wilderness" in Hebrew is "midbar," which often refers to a desolate, uninhabited land. In the biblical context, the wilderness is not just a physical location but a place of testing and transformation. It is where the Israelites learned dependence on God, away from the distractions of Egypt. The wilderness represents life's trials, where faith is refined and reliance on God is deepened. where you saw
The phrase "you saw" emphasizes the firsthand experience of the Israelites. In Hebrew, "ra'ah" means to see or perceive. This seeing is not just physical but spiritual, recognizing God's hand in their journey. It underscores the importance of witnessing God's work personally, which strengthens faith and trust in His promises. how the LORD your God carried you
The imagery of God carrying His people is profound. The Hebrew word "nasa" means to lift, bear, or carry. This conveys God's intimate care and support, akin to a parent nurturing a child. It reflects God's faithfulness and strength, reassuring believers that He is actively involved in their lives, especially during difficult times. as a man carries his son
This simile highlights the tenderness and commitment of God's relationship with His people. In ancient Near Eastern culture, a father carrying his son symbolizes protection, provision, and love. It is a powerful reminder of God's paternal care, suggesting that His guidance is both personal and compassionate. all the way you traveled
The journey of the Israelites was not just a physical trek but a spiritual pilgrimage. The Hebrew word "derek" means way or path, indicating a continuous process. This journey represents the believer's walk with God, marked by His guidance and presence. It encourages perseverance and trust in God's plan, even when the path is uncertain. until you reached this place
The phrase "this place" refers to the threshold of the Promised Land. It signifies the fulfillment of God's promises and the culmination of the Israelites' journey. In a broader sense, it represents the believer's hope and destiny in God's eternal promises. It is a call to remember God's faithfulness and to trust Him for the future. Persons / Places / Events 1. The IsraelitesThe chosen people of God, who were delivered from slavery in Egypt and are journeying to the Promised Land. 2. The WildernessThe desert region where the Israelites wandered for 40 years due to their disobedience and lack of faith. 3. The LORD (Yahweh)The covenant-keeping God of Israel, who demonstrates His faithfulness and care for His people. 4. MosesThe leader of the Israelites, who is recounting their journey and God's faithfulness to them. 5. The Promised LandThe land of Canaan, which God promised to Abraham and his descendants. Teaching Points God's Parental CareJust as a father carries his child, God carries us through life's challenges. Reflect on how God has carried you in difficult times. Faithfulness in the WildernessThe wilderness represents times of trial and testing. Trust in God's faithfulness even when the journey seems long and arduous. Remembering God's Past FaithfulnessLike the Israelites, we are called to remember how God has been faithful in the past to strengthen our faith for the future. God's Guidance to the Promised LandOur ultimate "Promised Land" is eternal life with God. Stay focused on His promises and guidance. Trust in God's ProvisionJust as God provided for the Israelites, He will provide for our needs. Trust in His provision and care. Bible Study Questions 1. How does the imagery of God carrying the Israelites as a father carries his son impact your understanding of God's relationship with His people? 2. In what ways have you experienced God's faithfulness during your own "wilderness" experiences? 3. How can remembering God's past faithfulness help you face current or future challenges? 4. What are some practical ways you can trust in God's provision in your daily life? 5. How does the concept of God guiding us to our "Promised Land" influence your perspective on eternal life and your current journey of faith? Connections to Other Scriptures Exodus 19:4This verse describes how God carried the Israelites on "eagles' wings," emphasizing His protective and nurturing care. Isaiah 46:4God promises to carry His people even to their old age, highlighting His enduring faithfulness. Matthew 6:26Jesus speaks of God's care for the birds, reminding us of His greater care for His children. Hebrews 12:5-6The discipline of the Lord is likened to a father's discipline of his son, showing God's loving guidance. People Amorites, Anakites, Caleb, Canaanites, Eshcol, Isaac, Israelites, Jacob, Jephunneh, Joshua, Laban, Moses, Nun, Og, Seir, SihonPlaces Arabah, Ashtaroth, Bashan, Dizahab, Edrei, Egypt, Euphrates River, Hazeroth, Heshbon, Horeb, Hormah, Jordan River, Kadesh-barnea, Laban, Lebanon, Moab, Mount Seir, Negeb, Paran, Seir, Suph, Tophel, Valley of EshcolTopics Bare, Bear, Beareth, Bears, Bore, Borne, Carried, Carries, Hast, Journeying, Reached, Supporting, Till, Walked, Waste, WildernessDictionary of Bible Themes Deuteronomy 1:31 1085 God, love of
4834 light, natural
5685 fathers, responsibilities
7021 church, OT anticipations
7115 children of God Deuteronomy 1:19-40 5923 public opinion Deuteronomy 1:27-31 5819 cowardice Deuteronomy 1:27-33 8723 doubt, results of Deuteronomy 1:30-31 1349 covenant, at Sinai Library Foretastes of the Heavenly Life
Early in the year 1857. NOTE: This edition of this sermon is taken from an earlier published edition of Spurgeon's 1857 message. The sermon that appears in The Metropolitan Tabernacle Pulpit, vol. 45, was edited and abbreviated somewhat. For edition we have restored the fuller text of the earlier published edition, while retaining a few of the editorial refinements of the Met Tab edition. "And they took of the fruit of the land in their hands, and brought it down unto us, and brought us word again …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 45: 1899Preventive against Backsliding.
It is most instructive to note how exceedingly anxious the early Christians were, that, as soon as a man was converted, he should be "filled with the Holy Ghost." They knew no reason why weary wastes of disappointing years should stretch between Bethel and Peniel, between the Cross and Pentecost. They knew it was not God's will that forty years of wilderness wanderings should lie between Egypt and the Promised Land (Deut. i. 2). When Peter and John came to the Samaritans, and found that they were …
John MacNeil—The Spirit-Filled Life Afraid of Giants
'And Moses sent them to spy out the land of Canaan, and said unto them, Get you up this way southward, and go up into the mountain; 18. And see the land, what it is; and the people that dwelleth therein, whether they be strong or weak, few or many; 19. And what the land is that they dwell in, whether it be good or bad; and what cities they be that they dwell in, whether in tents, or in strong holds; 20. And what the land is, whether it be fat or lean, whether there be wood therein, or not. And be …
Alexander Maclaren—Expositions of Holy Scripture Philo of Alexandria, the Rabbis, and the Gospels - the Final Development of Hellenism in Its Relation to Rabbinism and the Gospel According to St. John.
It is strange how little we know of the personal history of the greatest of uninspired Jewish writers of old, though he occupied so prominent a position in his time. [173] Philo was born in Alexandria, about the year 20 before Christ. He was a descendant of Aaron, and belonged to one of the wealthiest and most influential families among the Jewish merchant-princes of Egypt. His brother was the political head of that community in Alexandria, and he himself on one occasion represented his co-religionists, …
Alfred Edersheim—The Life and Times of Jesus the Messiah A Plain Description of the Essence and Attributes of God, Out of the Holy Scripture, So Far as Every Christian must Competently Know, and Necessarily Believe, that Will be Saves.
Although no creature can define what God is, because he is incomprehensible (Psal. cxliii. 3) and dwelling in inaccessible light (1 Tim. vi. 16); yet it has pleased his majesty to reveal himself to us in his word, so far as our weak capacity can best conceive him. Thus: God is that one spiritual and infinitely perfect essence, whose being is of himself eternally (Deut. i. 4; iv. 35; xxxii. 39; vi. 4; Isa. xlv. 5-8; 1 Cor. viii. 4; Eph. iv. 5, 6; 1 Tim. ii. 5; John iv. 24; 2 Cor. iii. 17; 1 Kings …
Lewis Bayly—The Practice of Piety The Mountainous Country of Judea.
"What is the mountainous country of Judea? It is the king's mountain." However Judea, here and there, doth swell out much with mountains, yet its chief swelling appears in that broad back of mountains, that runs from the utmost southern cost as far as Hebron, and almost as Jerusalem itself. Which the Holy Scripture called "The hill-country of Judah," Joshua 21:11; Luke 1:39. Unless I am very much mistaken,--the maps of Adricomus, Tirinius, and others, ought to be corrected, which have feigned to …
John Lightfoot—From the Talmud and Hebraica Kadesh. Rekam, and that Double. Inquiry is Made, Whether the Doubling it in the Maps is Well Done.
The readers of the eastern interpreters will observe, that Kadesh is rendered by all Rekam, or in a sound very near it. In the Chaldee, it is 'Rekam': in the Syriac, 'Rekem': in the Arabic, 'Rakim'... There are two places noted by the name Rekam in the very bounds of the land,--to wit, the southern and eastern: that is, a double Kadesh. I. Of Kadesh, or Rekam, in the south part, there is no doubt. II. Of it, in the eastern part, there is this mention: "From Rekam to the east, and Rekam is as the …
John Lightfoot—From the Talmud and Hebraica Barren Fig-Tree. Temple Cleansed.
(Road from Bethany and Jerusalem. Monday, April 4, a.d. 30.) ^A Matt. XXI. 18, 19, 12, 13; ^B Mark XI. 12-18; ^C Luke XIX. 45-48. ^b 12 And ^a 18 Now ^b on the morrow [on the Monday following the triumphal entry], ^a in the morning ^b when they were come out from Bethany, ^a as he returned to the city [Jerusalem], he hungered. [Breakfast with the Jews came late in the forenoon, and these closing days of our Lord's ministry were full of activity that did not have time to tarry at Bethany for it. Our …
J. W. McGarvey—The Four-Fold Gospel In the Temple at the Feast of Tabernacles.
(October, a.d. 29.) ^D John VII. 11-52. ^d 11 The Jews therefore sought him at the feast, and said, Where is he? [It was now eighteen months since Jesus had visited Jerusalem, at which time he had healed the impotent man at Bethesda. His fame and prolonged obscurity made his enemies anxious for him to again expose himself in their midst. John here used the word "Jews" as a designation for the Jerusalemites, who, as enemies of Christ, were to be distinguished from the multitudes who were in doubt …
J. W. McGarvey—The Four-Fold Gospel Moses and his Writings
[Illustration: (drop cap W) Clay letter tablet of Moses' time.] We now begin to understand a little of the very beginning of God's Book--of the times in which it was written, the materials used by its first author, and the different kinds of writing from which he had to choose; but we must go a step farther. How much did Moses know about the history of his forefathers, Abraham and Jacob, and of all the old nations and kings mentioned in Genesis, before God called him to the great work of writing …
Mildred Duff—The Bible in its Making Appendix ii. Philo of Alexandria and Rabbinic Theology.
(Ad. vol. i. p. 42, note 4.) In comparing the allegorical Canons of Philo with those of Jewish traditionalism, we think first of all of the seven exegetical canons which are ascribed to Hillel. These bear chiefly the character of logical deductions, and as such were largely applied in the Halakhah. These seven canons were next expanded by R. Ishmael (in the first century) into thirteen, by the analysis of one of them (the 5th) into six, and the addition of this sound exegetical rule, that where two …
Alfred Edersheim—The Life and Times of Jesus the Messiah The Blessing of Jacob Upon Judah. (Gen. Xlix. 8-10. )
Ver. 8. "Judah, thou, thy brethren shall praise thee; thy hand shall be on the neck of thine enemies; before thee shall bow down the sons of thy father. Ver. 9. A lion's whelp is Judah; from the prey, my son, thou goest up; he stoopeth down, he coucheth as a lion, and as a full-grown lion, who shall rouse him up? Ver. 10. The sceptre shall not depart from Judah, nor lawgiver from between his feet, until Shiloh come, and unto Him the people shall adhere." Thus does dying Jacob, in announcing …
Ernst Wilhelm Hengstenberg—Christology of the Old Testament Deuteronomy
Owing to the comparatively loose nature of the connection between consecutive passages in the legislative section, it is difficult to present an adequate summary of the book of Deuteronomy. In the first section, i.-iv. 40, Moses, after reviewing the recent history of the people, and showing how it reveals Jehovah's love for Israel, earnestly urges upon them the duty of keeping His laws, reminding them of His spirituality and absoluteness. Then follows the appointment, iv. 41-43--here irrelevant (cf. …
John Edgar McFadyen—Introduction to the Old Testament Links Deuteronomy 1:31 NIVDeuteronomy 1:31 NLTDeuteronomy 1:31 ESVDeuteronomy 1:31 NASBDeuteronomy 1:31 KJV
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