And just as the LORD our God had commanded us, we set out from Horeb and went toward the hill country of the Amorites, through all the vast and terrifying wilderness you have seen. When we reached Kadesh-barnea, Then we set out from HorebThe phrase "Then we set out from Horeb" marks a significant transition in the journey of the Israelites. Horeb, often synonymous with Mount Sinai, is where the Israelites received the Law from God. The Hebrew root for "set out" is "nasa," which means to pull up, especially the tent pegs, indicating a departure or journey. This departure signifies a movement from a place of divine revelation to a journey of faith and obedience. It is a reminder that while spiritual experiences are foundational, they are not the end but the beginning of a journey towards fulfilling God's promises. and traveled through all that great and terrible wilderness
The description "great and terrible wilderness" emphasizes the daunting nature of the journey. The Hebrew word for "wilderness" is "midbar," which can also mean a place of speaking, suggesting that even in desolation, God communicates with His people. The wilderness was both vast and fearsome, a place of testing and reliance on God. Historically, this wilderness is the desert region of the Sinai Peninsula, characterized by harsh conditions. This journey through the wilderness is symbolic of the trials believers face, where faith is tested and dependence on God is paramount. you saw on the way to the hill country of the Amorites
The phrase "you saw on the way to the hill country of the Amorites" indicates the tangible experiences of the Israelites. The "hill country of the Amorites" refers to the land of Canaan, which God promised to the descendants of Abraham. The Amorites were one of the many Canaanite tribes inhabiting the land. This journey was not just physical but also spiritual, as the Israelites were moving towards the fulfillment of God's covenant. The sight of the Amorite territory would have been a reminder of God's promises and the challenges ahead in claiming the land. just as the LORD our God had commanded us
The phrase "just as the LORD our God had commanded us" underscores the importance of obedience to divine instruction. The Hebrew word for "commanded" is "tsavah," which implies a charge or commission. This obedience is central to the covenant relationship between God and His people. It highlights the necessity of following God's directives to achieve His purposes. Historically, this obedience was crucial for the Israelites to successfully enter and possess the Promised Land. For believers today, it serves as a reminder that adherence to God's Word is essential for spiritual success and fulfillment of His promises. And we reached Kadesh-barnea
The phrase "And we reached Kadesh-barnea" marks a pivotal point in the journey. Kadesh-barnea is located in the southern part of the Promised Land and served as a significant encampment for the Israelites. The name "Kadesh" means "holy," and "Barnea" may mean "wilderness of wandering." This location was a place of decision, where the Israelites faced the choice to trust God and enter the land or succumb to fear and doubt. It symbolizes moments in the believer's life where faith is tested, and decisions must be made to trust in God's promises or retreat in fear. Persons / Places / Events 1. HorebAlso known as Mount Sinai, this is the place where God gave the Ten Commandments to Moses. It represents a significant spiritual milestone for the Israelites. 2. WildernessThe "great and terrible wilderness" refers to the challenging and desolate desert terrain the Israelites had to traverse. It symbolizes trials and testing. 3. Hill Country of the AmoritesThis is the region God promised to the Israelites, representing the fulfillment of His covenant and the land of Canaan. 4. The LORD (Yahweh)The covenant-keeping God who guides and commands the Israelites on their journey. 5. Kadesh-barneaA significant location where the Israelites camped and from which they sent spies into the Promised Land. It represents a place of decision and faith-testing. Teaching Points Obedience to God's CommandThe journey from Horeb to Kadesh-barnea was undertaken "just as the LORD our God had commanded us." This highlights the importance of following God's instructions, even when the path is difficult. Facing Wilderness ExperiencesThe "great and terrible wilderness" symbolizes the trials believers face. These experiences are opportunities for growth and reliance on God's provision and guidance. Faith in God's PromisesThe journey to the hill country of the Amorites reminds us of God's faithfulness to His promises. Believers are called to trust in God's plan, even when the path seems daunting. Decision Points in LifeKadesh-barnea represents moments of decision and testing in our spiritual journey. It challenges us to choose faith over fear and obedience over rebellion. God's FaithfulnessDespite the Israelites' failures, God remained faithful to His covenant. This reassures believers of God's unwavering commitment to His promises. Bible Study Questions 1. What does the journey from Horeb to Kadesh-barnea teach us about obedience to God's commands in our own lives? 2. How can we apply the lessons from the Israelites' wilderness experience to the trials we face today? 3. In what ways does the account of Kadesh-barnea challenge us to trust in God's promises, even when circumstances seem overwhelming? 4. How can we identify and respond to the "Kadesh-barnea" moments in our spiritual journey? 5. Reflect on a time when you experienced God's faithfulness despite your own shortcomings. How does this encourage you in your current walk with God? Connections to Other Scriptures Numbers 13-14These chapters provide a detailed account of the events at Kadesh-barnea, including the sending of the spies and the Israelites' subsequent rebellion. Exodus 19-20These chapters describe the events at Mount Sinai (Horeb), where God gave the Law to Moses, establishing a covenant with Israel. Hebrews 3:7-19This passage reflects on the Israelites' unbelief and disobedience in the wilderness, using it as a warning for believers to remain faithful. 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 Amorite, Amorites, Barnea, Commanded, Cruel, Departed, Desert, Dreadful, Fearful, Hill, Hill-country, Horeb, Journey, Journeyed, Kadesh, Kadeshbarnea, Kadesh-barnea, Ka'desh-bar'nea, Mountain, Orders, Reached, Terrible, Traveled, Vast, Waste, WildernessDictionary of Bible Themes Deuteronomy 1:19 4230 desert
5418 monotony Deuteronomy 1:19-40 5923 public opinion 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 1:19 NIVDeuteronomy 1:19 NLTDeuteronomy 1:19 ESVDeuteronomy 1:19 NASBDeuteronomy 1:19 KJV
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