Deuteronomy 1:45
And you returned and wept before the LORD, but He would not listen to your voice or give ear to you.
And you returned
The phrase "And you returned" signifies a physical and spiritual turning back. In Hebrew, the word used here is "שׁוּב" (shuv), which means to turn back or return. This is a pivotal moment for the Israelites, as it reflects their attempt to come back to God after realizing their disobedience. Historically, this return is not just a geographical movement but a symbolic act of repentance. The Israelites, having faced the consequences of their rebellion, now seek to restore their relationship with God. This highlights the importance of repentance in the believer's life, emphasizing that true repentance involves a heartfelt return to God.

and wept before the LORD
The act of weeping "before the LORD" indicates a deep sense of sorrow and regret. The Hebrew word for weeping, "בָּכָה" (bakah), conveys a profound emotional response. This weeping is not merely an outward display but a genuine expression of remorse. In the ancient Near Eastern context, weeping was often associated with mourning and lamentation, signifying the gravity of the situation. The Israelites' tears reflect their acknowledgment of sin and the pain of separation from God. For the modern believer, this serves as a reminder of the importance of sincere contrition in the process of repentance.

but He would not listen to your voice
The phrase "but He would not listen to your voice" underscores the seriousness of Israel's disobedience. The Hebrew verb "שָׁמַע" (shama) means to hear or listen, and in this context, it indicates God's refusal to heed their cries. This is a sobering reminder that there are consequences to persistent disobedience. Theologically, it highlights the justice of God, who cannot be swayed by mere emotional displays when they are not accompanied by genuine repentance and obedience. It serves as a warning to believers that God's patience, though vast, is not without limits.

or give ear to you
The phrase "or give ear to you" further emphasizes God's decision not to respond to the Israelites' pleas. The Hebrew expression "הִטָּה אֹזֶן" (hittah ozen) literally means to incline the ear, suggesting an attentive listening. God's refusal to "give ear" signifies a deliberate withholding of His attention and favor. This reflects the covenantal relationship between God and Israel, where blessings are contingent upon obedience. For contemporary Christians, it serves as a call to align one's life with God's will, understanding that divine favor is closely linked to faithful adherence to His commands.

Persons / Places / Events
1. The Israelites
The people of God who were delivered from Egypt and are now on the brink of entering the Promised Land. They are the primary audience of Moses' address in Deuteronomy.

2. Moses
The leader of the Israelites who is recounting their journey and the consequences of their disobedience.

3. The LORD (Yahweh)
The covenant God of Israel, who delivered them from Egypt and gave them the Law.

4. The Wilderness
The place where the Israelites wandered for 40 years due to their disobedience and lack of faith.

5. Kadesh-barnea
The location where the Israelites initially refused to enter the Promised Land, leading to their punishment of wandering.
Teaching Points
The Consequences of Disobedience
The Israelites' refusal to trust and obey God led to severe consequences, including unanswered prayers. This serves as a warning to us about the seriousness of disobedience.

The Importance of Genuine Repentance
The Israelites wept, but their repentance was not genuine. True repentance involves a change of heart and action, not just emotional regret.

God's Sovereignty in Judgment
God’s refusal to listen to the Israelites' cries highlights His sovereignty and justice. He is not swayed by mere emotions but looks for true repentance and faith.

The Role of Faith in Prayer
Faith is crucial in our relationship with God. Without faith, it is impossible to please Him, and our prayers may go unheard.

Learning from Past Mistakes
The recounting of Israel's history is meant to teach future generations. We should learn from past mistakes to avoid repeating them in our own lives.
Bible Study Questions
1. What does Deuteronomy 1:45 teach us about the nature of true repentance, and how can we apply this understanding to our own lives?

2. How does the Israelites' experience at Kadesh-barnea serve as a warning for us today, particularly in terms of faith and obedience?

3. In what ways can unrepentant sin affect our relationship with God and our prayer life, as seen in Deuteronomy 1:45 and Psalm 66:18?

4. How does the concept of God's sovereignty and justice, as demonstrated in this passage, influence our understanding of His character and our response to His commands?

5. Reflecting on Hebrews 3:7-19, how can we guard our hearts against unbelief and ensure that we are walking in faith and obedience?
Connections to Other Scriptures
Numbers 14
This chapter provides the background to Deuteronomy 1:45, detailing the Israelites' rebellion and God's decree that they would not enter the Promised Land.

Psalm 66:18
This verse speaks to the principle that unrepentant sin can hinder our prayers, similar to how God did not listen to the Israelites' cries.

Hebrews 3:7-19
This passage warns believers not to harden their hearts as the Israelites did, emphasizing the importance of faith and obedience.
Irrecoverableness of Wasted OpportunityD. Davies Deuteronomy 1:19-46
The Heirs of PromiseR.M. Edgar Deuteronomy 1:34-46
Tardy RepentanceJ. Orr Deuteronomy 1:40-46
People
Amorites, Anakites, Caleb, Canaanites, Eshcol, Isaac, Israelites, Jacob, Jephunneh, Joshua, Laban, Moses, Nun, Og, Seir, Sihon
Places
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 Eshcol
Topics
Attention, Cries, Deaf, Didn't, Ear, Hearken, Hearkened, Listen, Paid, Returned, Turn, Voice, Weep, Weeping, Wept
Dictionary of Bible Themes
Deuteronomy 1:45

     5147   deafness
     5148   ear
     5198   weeping
     6109   alienation

Deuteronomy 1:43-45

     8617   prayer, effective

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: 1899

Preventive 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

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