The LORD our God said to us at Horeb: "You have stayed at this mountain long enough. The LORD our GodThis phrase emphasizes the covenant relationship between God and the Israelites. The Hebrew word for "LORD" is "Yahweh," the personal name of God, which signifies His eternal presence and unchanging nature. "Our God" indicates a personal and communal relationship, highlighting that Yahweh is not a distant deity but one who is intimately involved with His people. This relationship is foundational to the identity of Israel as a nation chosen by God, and it underscores the theme of divine sovereignty and faithfulness throughout Deuteronomy. said to us
This phrase underscores the direct communication from God to His people. In the Hebrew context, the verb "said" (אָמַר, 'amar) conveys not just speech but authoritative command. It reflects the prophetic nature of Moses' leadership, as he serves as the mouthpiece of God. This divine communication is a reminder of the unique privilege and responsibility of the Israelites to hear and obey God's voice, setting them apart from other nations. at Horeb
Horeb is another name for Mount Sinai, the sacred mountain where God gave the Ten Commandments to Moses. This location is significant as it represents the place of divine revelation and covenant establishment. The mention of Horeb serves as a reminder of the foundational events that shaped Israel's identity and mission. It is a call to remember the past acts of God and the commitments made there, which are central to the narrative of Deuteronomy. You have stayed
The Hebrew verb "stayed" (יָשַׁב, yashab) implies dwelling or remaining in a place. This word suggests a period of rest and preparation, but also hints at complacency. The Israelites had been at Horeb for an extended time, and this statement serves as a prompt for movement and progress. It reflects a spiritual lesson about the dangers of stagnation and the need for continual growth and obedience in the journey of faith. at this mountain
The reference to "this mountain" reinforces the physical and spiritual significance of Horeb. It is a tangible reminder of God's presence and the place where the covenant was given. However, it also indicates a transition point; the mountain was not the final destination. This phrase challenges the Israelites to move forward in their journey, trusting in God's guidance and provision as they head towards the Promised Land. It serves as a metaphor for the Christian life, where believers are called to move beyond initial experiences of faith into deeper maturity and mission. Persons / Places / Events 1. The LORD (Yahweh)The covenant God of Israel, who speaks to His people and guides them. 2. MosesThe leader of the Israelites, who communicates God's commands to the people. 3. IsraelitesThe chosen people of God, who are journeying from Egypt to the Promised Land. 4. Horeb (Mount Sinai)The mountain where God gave the Ten Commandments and made a covenant with Israel. 5. The ExodusThe event of Israel's liberation from Egyptian slavery, leading to their journey through the wilderness. Teaching Points God's Timing and DirectionGod knows when it is time for us to move forward. We must be attentive to His guidance and not become complacent in our current situation. Spiritual Growth Requires MovementJust as the Israelites were called to leave Horeb, we are called to grow and not remain stagnant in our spiritual lives. This involves stepping out in faith and trusting God's plan. Obedience to God's CommandThe Israelites' journey was marked by obedience to God's commands. We, too, must be willing to follow God's instructions, even when it requires leaving our comfort zones. The Importance of Remembering God's FaithfulnessAs the Israelites prepared to leave Horeb, they were reminded of God's faithfulness. We should regularly reflect on how God has been faithful in our lives, which strengthens our trust in Him. Preparation for the Promised LandThe journey from Horeb was a step towards the Promised Land. In our lives, we should be preparing for the ultimate promise of eternal life with God, living in a way that reflects His kingdom. Bible Study Questions 1. What does the command to leave Horeb teach us about God's expectations for our spiritual journey? 2. How can we discern when God is calling us to move forward in a particular area of our lives? 3. In what ways might we become "stuck" at our own "mountains," and how can we overcome this? 4. How does the experience of the Israelites at Horeb relate to the concept of spiritual growth and maturity in the New Testament? 5. Reflect on a time when you experienced God's faithfulness. How does this memory encourage you to trust Him as you move forward in your journey? Connections to Other Scriptures Exodus 19Describes the Israelites' arrival at Mount Sinai (Horeb) and the giving of the Law, establishing the context for their stay at the mountain. Numbers 10Details the Israelites' departure from Sinai, emphasizing the transition from receiving the Law to moving towards the Promised Land. Joshua 1Highlights the continuation of the journey into the Promised Land, showing the fulfillment of God's promises. Hebrews 12Reflects on the significance of Mount Sinai and contrasts it with Mount Zion, illustrating the transition from the old covenant to the new covenant in Christ. 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 Dwelling, Dwelt, Horeb, Mount, Mountain, Saying, Spake, Spoke, Spoken, StayedDictionary of Bible Themes Deuteronomy 1:6-8 4269 Sinai, Mount 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 1:6 NIVDeuteronomy 1:6 NLTDeuteronomy 1:6 ESVDeuteronomy 1:6 NASBDeuteronomy 1:6 KJV
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