You grumbled in your tents and said, "Because the LORD hates us, He has brought us out of the land of Egypt to deliver us into the hand of the Amorites to be annihilated. You grumbled in your tentsThis phrase captures the Israelites' discontent and lack of faith in God's promises. The Hebrew root for "grumbled" is "lun," which conveys a sense of complaining or murmuring. This word is often used in the Old Testament to describe the Israelites' frequent dissatisfaction during their wilderness journey. The setting "in your tents" suggests a private, perhaps even secretive, expression of doubt and rebellion against God. Historically, tents were the Israelites' temporary dwellings during their 40-year journey in the desert, symbolizing their transient state and reliance on God's provision. This grumbling reflects a deeper spiritual issue: a failure to trust in God's faithfulness and a tendency to focus on immediate discomfort rather than the promised future. and said, 'Because the LORD hates us
The accusation that "the LORD hates us" reveals a profound misunderstanding of God's character. The Hebrew word for "hates" is "sane," which is a strong term indicating intense dislike or enmity. This statement is a stark contrast to the consistent biblical portrayal of God's love and covenantal faithfulness. Historically, this reflects the Israelites' fear and insecurity as they faced the daunting task of entering the Promised Land. Their perception was clouded by fear, leading them to misinterpret God's intentions. This phrase serves as a reminder of the human tendency to project our fears and insecurities onto God, rather than trusting in His steadfast love and purpose. He has brought us out of the land of Egypt
This phrase acknowledges God's mighty act of deliverance, yet it is tinged with irony and ingratitude. The Hebrew verb "brought us out" is "yatsa," which is often used to describe God's redemptive action in leading the Israelites out of slavery. The historical context of the Exodus is foundational to Israel's identity as God's chosen people. However, in this context, the Israelites view their liberation not as a blessing but as a prelude to potential disaster. This reflects a spiritual myopia, where the miraculous past is overshadowed by present fears. It challenges believers to remember and trust in God's past faithfulness as assurance for future challenges. to deliver us into the hands of the Amorites to destroy us
The phrase "to deliver us into the hands of the Amorites" reveals the Israelites' fear of the inhabitants of Canaan. The Amorites were one of the prominent Canaanite tribes, often symbolizing the formidable opposition the Israelites faced. The Hebrew word for "deliver" is "natan," meaning to give or hand over, which in this context, is perceived negatively. The Israelites feared annihilation, as indicated by "to destroy us." This reflects a lack of faith in God's promise to give them the land. Historically, the conquest of Canaan was a daunting task, but God had assured victory. This phrase underscores the importance of trusting in God's promises despite overwhelming circumstances, reminding believers that God's plans are for their ultimate good, not harm. Persons / Places / Events 1. The IsraelitesThe chosen people of God, who were delivered from slavery in Egypt and are now on the brink of entering the Promised Land. 2. The LORD (Yahweh)The covenant-keeping God of Israel, who led the Israelites out of Egypt with a mighty hand. 3. EgyptThe land of bondage from which the Israelites were delivered. 4. The AmoritesA group of people living in Canaan, perceived as a threat by the Israelites. 5. The WildernessThe place where the Israelites wandered due to their lack of faith and disobedience. Teaching Points The Danger of GrumblingGrumbling reflects a heart of unbelief and ingratitude. It can lead to a distorted view of God's character and purposes. Trust in God's CharacterDespite circumstances, believers are called to trust in God's goodness and faithfulness, remembering His past deliverance. The Consequences of UnbeliefUnbelief can prevent us from experiencing God's promises and blessings, as it did for the Israelites. The Importance of PerspectiveHow we perceive our circumstances can either lead us to faith or fear. We must choose to see through the lens of God's promises. Community InfluenceThe Israelites' grumbling spread through the camp, showing how negativity can influence a community. Believers should encourage one another in faith. Bible Study Questions 1. What does the Israelites' grumbling reveal about their understanding of God's character, and how can we guard against similar attitudes in our own lives? 2. How does the fear of the Amorites compare to challenges we face today, and what scriptures can we rely on to overcome fear with faith? 3. In what ways can we remind ourselves of God's past faithfulness to strengthen our trust in Him during difficult times? 4. How can we cultivate a community of faith that encourages trust in God rather than spreading fear and doubt? 5. Reflect on a time when you faced a situation that seemed overwhelming. How did your perspective influence your response, and what biblical truths helped you navigate it? Connections to Other Scriptures Exodus 16:2-3The Israelites grumbled against Moses and Aaron in the wilderness, expressing a similar lack of trust in God's provision. Numbers 14:1-4The Israelites expressed fear and a desire to return to Egypt, doubting God's promise and protection. Psalm 106:24-25Reflects on Israel's unbelief and grumbling, highlighting their rejection of God's promise. Hebrews 3:7-19Warns believers against hardening their hearts as the Israelites did, emphasizing the importance of faith and obedience. 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, Angry, Deliver, Destroy, Destruction, Egypt, Forth, Grumbled, Hands, Hate, Hated, Hates, Hating, Murmur, Murmured, Outcry, TentsDictionary of Bible Themes Deuteronomy 1:27 5928 resentment, against God Deuteronomy 1:19-40 5923 public opinion Deuteronomy 1:26-27 5821 criticism, among believers Deuteronomy 1:26-28 5945 self-pity Deuteronomy 1:27-28 5838 disrespect Deuteronomy 1:27-31 5819 cowardice Deuteronomy 1:27-33 8723 doubt, results of 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 1:27 NIVDeuteronomy 1:27 NLTDeuteronomy 1:27 ESVDeuteronomy 1:27 NASBDeuteronomy 1:27 KJV
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