So I spoke to you, but you would not listen. You rebelled against the command of the LORD and presumptuously went up into the hill country. So I spoke to youThis phrase highlights the role of Moses as the intermediary between God and the Israelites. The Hebrew root for "spoke" is דָּבַר (dabar), which implies not just speaking but conveying a message of importance. Moses, as God's chosen leader, communicated divine instructions, emphasizing the gravity and authority of his words. Historically, this reflects the theocratic leadership structure where God’s will was delivered through chosen prophets and leaders. but you would not listen
The Hebrew word for "listen" is שָׁמַע (shama), which means to hear intelligently, often with the implication of obedience. The Israelites' refusal to listen signifies a deeper spiritual rebellion, not just a failure to hear. This phrase underscores the recurring theme of Israel's stubbornness and disobedience, which is a central narrative in the wilderness journey. It serves as a cautionary tale about the consequences of ignoring divine guidance. You rebelled against the command of the LORD
"Rebelled" comes from the Hebrew מָרָה (marah), meaning to be contentious or disobedient. This rebellion is not merely against Moses but directly against God’s command, highlighting the severity of their actions. The "command of the LORD" refers to God’s direct instructions, which were meant to guide and protect the Israelites. Historically, this rebellion is a pivotal moment that reflects the Israelites' lack of faith and trust in God’s promises. and defiantly went up into the hill country
The word "defiantly" suggests a willful and arrogant disobedience. The Hebrew root עָז (az) conveys a sense of boldness or strength, but in this context, it is a negative boldness against God’s will. The "hill country" refers to the region of the Amorites, which God had warned them not to enter at that time. This action symbolizes a misguided attempt to achieve victory through human effort rather than divine guidance, illustrating the futility of acting outside of God’s will. Persons / Places / Events 1. MosesThe leader of the Israelites who is recounting their journey and disobedience to God's commands. 2. IsraelitesThe people of God who were delivered from Egypt and are now on the brink of entering the Promised Land. 3. The LORD (Yahweh)The covenant God of Israel who gave commands and guidance to His people. 4. Hill CountryThe region the Israelites attempted to enter presumptuously, against God's command. 5. RebellionThe act of disobedience by the Israelites when they chose to go against God's directive. Teaching Points The Importance of ObedienceObedience to God's commands is crucial. The Israelites' failure to listen led to dire consequences. We must prioritize God's instructions over our desires. The Dangers of PresumptionActing presumptuously, without God's blessing, leads to failure. We should seek God's guidance and wait for His timing in all things. Learning from Past MistakesThe recounting of Israel's rebellion serves as a warning. Reflect on past disobedience and strive to align with God's will. The Role of LeadershipMoses' role as a leader was to communicate God's commands. Spiritual leaders today must faithfully convey God's Word and guide others in obedience. The Consequences of RebellionRebellion against God leads to spiritual and sometimes physical consequences. We must guard our hearts against rebellion and cultivate a spirit of submission. Bible Study Questions 1. How does the rebellion of the Israelites in Deuteronomy 1:43 serve as a warning for us today in our walk with God? 2. In what ways can we ensure that we are listening to God's commands and not acting presumptuously in our decisions? 3. Reflect on a time when you acted without seeking God's guidance. What were the outcomes, and what did you learn from that experience? 4. How can we, as a community of believers, support each other in maintaining obedience to God's Word? 5. Compare the Israelites' rebellion in Deuteronomy 1:43 with another biblical account of disobedience. What similarities and differences do you observe, and what lessons can be drawn? Connections to Other Scriptures Numbers 14This chapter provides the background to the rebellion mentioned in Deuteronomy 1:43, where the Israelites refused to enter the Promised Land initially and then tried to do so against God's command. Hebrews 3:7-19This passage warns believers against hardening their hearts as the Israelites did, emphasizing the importance of obedience and faith. 1 Samuel 15:22-23Highlights the theme of obedience over sacrifice, paralleling the Israelites' presumption with King Saul's disobedience. Proverbs 16:18Speaks to the dangers of pride and presumption, which can lead to downfall, as seen in the Israelites' actions. James 4:6-10Encourages humility before God, contrasting the Israelites' presumption with the call to submit to God's will. 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 Act, Acted, Arrogance, Ascended, Attention, Command, Commandment, Didn't, Hearken, Hearkened, Hill, Hill-country, Instead, Listen, Lord's, Marched, Mouth, Orders, Presumptuous, Presumptuously, Pride, Proudly, Provoke, Rebelled, Spake, Speak, SpokeDictionary of Bible Themes Deuteronomy 1:43 5793 arrogance
6223 rebellion, of Israel Deuteronomy 1:41-44 5612 weapons Deuteronomy 1:42-43 6021 sin, nature of 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: 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 1:43 NIVDeuteronomy 1:43 NLTDeuteronomy 1:43 ESVDeuteronomy 1:43 NASBDeuteronomy 1:43 KJV
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