"We have sinned against the LORD," you replied. "We will go up and fight, as the LORD our God has commanded us." Then each of you put on his weapons of war, thinking it easy to go up into the hill country. Then you repliedThis phrase marks a pivotal moment of response from the Israelites. The Hebrew root for "replied" is עָנָה (anah), which often implies a verbal response or answer. In the context of Deuteronomy, this reply is significant as it reflects the people's reaction to God's previous commands and judgments. Historically, this moment is set after the Israelites' refusal to enter the Promised Land, showcasing a pattern of disobedience and subsequent regret. This reply is not just a simple answer but a turning point in their journey, highlighting the importance of listening and responding to God's word with obedience. We have sinned against the LORD
The acknowledgment of sin is crucial in the biblical narrative. The Hebrew word for "sinned" is חָטָא (chata), meaning to miss the mark or to err. This confession is a recognition of their failure to trust and obey God. In the conservative Christian perspective, admitting sin is the first step towards repentance and restoration. The Israelites' admission here is a moment of humility and an essential part of their relationship with God. It serves as a reminder of the need for continual self-examination and confession in the believer's life. We will go up and fight
This phrase indicates a change in the Israelites' attitude, from reluctance to action. The decision to "go up and fight" reflects a newfound determination, albeit misguided. The Hebrew verb for "go up" is עָלָה (alah), often used in the context of ascending or moving towards something significant. However, this decision to fight comes after God had already decreed that they would not enter the land due to their previous disobedience. This highlights a common human tendency to act on our own terms rather than in God's timing, emphasizing the importance of aligning our actions with God's will. just as the LORD our God commanded us
Here, the Israelites express an intention to follow God's command, albeit belatedly. The phrase "just as the LORD our God commanded us" underscores the importance of obedience to divine instruction. The Hebrew word for "commanded" is צִוָּה (tsavah), which implies a directive or order from a higher authority. In the biblical context, God's commands are not mere suggestions but are meant to be followed precisely. This phrase serves as a reminder of the necessity of timely obedience and the consequences of delayed or partial compliance with God's will. Then each of you put on his weapons
The act of putting on weapons signifies preparation for battle. The Hebrew root for "put on" is חָגַר (chagar), meaning to gird or equip oneself. This preparation, however, is done in vain because it is not sanctioned by God at this point. The Israelites' readiness to fight reflects a reliance on their own strength rather than on God's guidance. In a broader spiritual sense, this serves as a caution against self-reliance and the importance of seeking God's direction before taking action. thinking it easy to go up into the hill country
This phrase reveals a presumption and underestimation of the challenge ahead. The Israelites' thought that it would be "easy" reflects a lack of understanding of the true nature of their task without God's blessing. The Hebrew word for "easy" is קַל (qal), which can mean light or insignificant. This underestimation is a common human error when we rely on our own judgment rather than seeking God's wisdom. It serves as a lesson in humility and the necessity of recognizing our limitations without divine assistance. Persons / Places / Events 1. The IsraelitesThe people of God who were delivered from Egypt and are now on the brink of entering the Promised Land. They are the ones speaking in this verse, acknowledging their sin and expressing a desire to obey God. 2. The LORD (Yahweh)The covenant God of Israel, who has given them commandments and guidance throughout their journey from Egypt to the Promised Land. 3. The Hill CountryThe geographical area the Israelites intended to enter and conquer, representing the challenges and battles they would face in taking possession of the land God promised them. 4. MosesAlthough not directly mentioned in this verse, he is the leader of the Israelites and the one through whom God communicates His commands. 5. The Command to FightThe directive from God that the Israelites initially refused to obey, leading to their acknowledgment of sin and subsequent decision to go up and fight. Teaching Points Acknowledgment of SinRecognizing and confessing our sins is the first step toward restoration with God. The Israelites' admission of sin is a model for us to follow. Obedience to God's CommandsTrue repentance involves a commitment to obey God's commands, not just a verbal acknowledgment of wrongdoing. Presumption vs. FaithActing presumptuously, even with good intentions, can lead to failure. We must ensure our actions align with God's will and timing. The Consequences of DisobedienceThe Israelites' initial disobedience led to a missed opportunity and subsequent defeat. Our choices have consequences, and we must strive to obey God fully. Spiritual WarfareJust as the Israelites prepared for physical battle, we must equip ourselves for spiritual battles, relying on God's strength and guidance. Bible Study Questions 1. What does the Israelites' acknowledgment of sin teach us about the importance of confession in our relationship with God? 2. How can we ensure that our actions are in line with God's will and not based on presumption or our own understanding? 3. In what ways does the account of the Israelites' disobedience and presumption serve as a warning for us today? 4. How can we apply the principle of obedience over sacrifice in our daily lives, especially when faced with difficult decisions? 5. What spiritual "weapons" do we need to put on to face the challenges and battles in our own lives, and how can we ensure we are using them effectively? Connections to Other Scriptures Numbers 14This chapter provides the background to Deuteronomy 1:41, detailing the Israelites' initial refusal to enter the Promised Land and their subsequent defeat when they attempted to go up without God's blessing. Hebrews 3-4These chapters in the New Testament reflect on the Israelites' disobedience and lack of faith, using it as a warning to believers to remain faithful and obedient to God's voice. 1 Samuel 15The account of Saul's disobedience and presumption parallels the Israelites' actions, highlighting the importance of obedience over sacrifice. 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 Arming, Ascend, Attack, Care, Commanded, Deemed, Easy, Evil, Fight, Forward, Fought, Gird, Girded, Hill, Hill-country, Indeed, Orders, Presumptuously, Ready, Regarded, Sinned, Thinking, War, Weapons, YourselvesDictionary of Bible Themes Deuteronomy 1:41 6632 conviction Deuteronomy 1:41-42 5606 warfare, nature of Deuteronomy 1:41-44 5612 weapons 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 1:41 NIVDeuteronomy 1:41 NLTDeuteronomy 1:41 ESVDeuteronomy 1:41 NASBDeuteronomy 1:41 KJV
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