Then the LORD said to me, "Get up. Continue your journey ahead of the people, that they may enter and possess the land that I swore to their fathers to give them." The LORD said to meThis phrase indicates direct communication from God to Moses, emphasizing the personal relationship and divine authority Moses held as a prophet. In Hebrew, "LORD" is "YHWH," the sacred name of God, signifying His eternal and self-existent nature. This underscores the importance of the message that follows, as it comes from the highest authority. Get up
The command "Get up" is a call to action, urging Moses to rise and prepare for the task ahead. In the Hebrew context, this phrase often signifies readiness and obedience. It reflects the urgency and importance of the mission God is about to assign, highlighting the need for immediate and decisive action in response to God's commands. and continue your journey
This phrase suggests perseverance and forward movement. The journey refers to the Israelites' travels from Egypt to the Promised Land. Historically, this journey was fraught with challenges, yet it was a path ordained by God. The call to continue signifies faithfulness and trust in God's plan, despite obstacles. ahead of the people
Moses is instructed to lead, indicating his role as a shepherd and guide for the Israelites. This leadership is not just positional but spiritual, as Moses is to model faith and obedience. The phrase underscores the responsibility of leaders to go before their people, setting an example and paving the way. so that they may enter
The purpose of Moses' leadership is to enable the people to enter the Promised Land. This entry is not just physical but symbolic of entering into God's promises and blessings. It reflects God's faithfulness to His covenant and His desire for His people to experience the fullness of His provision. and possess the land
Possession of the land signifies fulfillment of God's promise to Abraham, Isaac, and Jacob. In Hebrew, "possess" implies taking ownership and dwelling in the land. This is not merely a territorial claim but a spiritual inheritance, where the Israelites are to live according to God's laws and enjoy His blessings. that I swore to their fathers to give them
This phrase reaffirms God's covenantal faithfulness. The oath to the patriarchs is a binding promise, demonstrating God's unchanging nature and His commitment to His people. It serves as a reminder of the historical and spiritual continuity of God's plan, encouraging trust and hope in His promises. Persons / Places / Events 1. The LORD (Yahweh)The covenant-keeping God of Israel, who commands Moses to lead the people. 2. MosesThe prophet and leader of Israel, tasked with guiding the Israelites to the Promised Land. 3. The IsraelitesThe chosen people of God, descendants of Abraham, Isaac, and Jacob, who are on a journey to the land promised to their forefathers. 4. The Promised LandThe land of Canaan, which God swore to give to the patriarchs and their descendants. 5. The Patriarchs (Fathers)Abraham, Isaac, and Jacob, to whom God made the original promise of the land. Teaching Points Obedience to God's CommandJust as Moses was instructed to lead the people, we are called to obey God's directions in our lives, trusting in His promises. Faith in God's PromisesThe journey to the Promised Land is a testament to God's faithfulness. We are encouraged to hold fast to His promises, even when the path is challenging. Leadership and ResponsibilityMoses' role as a leader highlights the importance of guiding others in faith. We are called to lead by example in our communities and families. God's Faithfulness Across GenerationsThe promise to the patriarchs and its fulfillment through Moses and Joshua reminds us of God's unchanging nature and His faithfulness through generations. Preparation for InheritanceThe Israelites' journey is a metaphor for our spiritual journey. We must prepare our hearts and lives to receive the spiritual inheritance God has for us. Bible Study Questions 1. How does Moses' obedience to God's command in Deuteronomy 10:11 inspire you in your personal walk with God? 2. In what ways can you relate the journey of the Israelites to your own spiritual journey towards God's promises? 3. How can the faithfulness of God to the patriarchs encourage you in times of doubt or uncertainty? 4. What leadership qualities can you learn from Moses that can be applied in your role within your family or community? 5. How do the promises of God in the Old Testament connect to the promises we have in Christ today, and how can this understanding impact your daily life? Connections to Other Scriptures Genesis 12:7God first promises the land to Abraham, establishing the covenant that is reiterated in Deuteronomy 10:11. Exodus 3:8God speaks to Moses from the burning bush, promising to deliver the Israelites to a land flowing with milk and honey. Numbers 14:30The consequence of disobedience is highlighted when the generation that doubted God is denied entry into the Promised Land. Joshua 1:2-3After Moses' death, Joshua is commanded to lead the people into the land, fulfilling the promise. Hebrews 11:8-10The faith of Abraham is commended, as he obeyed and went to the land he would later receive as an inheritance. People Aaron, Eleazar, Jaakanites, Jakan, Levi, MosesPlaces Beeroth Bene-jaakan, Beth-baal-peor, Egypt, Jotbathah, Moserah, SinaiTopics Ahead, Arise, Causing, Enter, Fathers, Forward, Journey, Oath, Possess, Proceed, Rise, Sware, Swore, SwornDictionary of Bible Themes Deuteronomy 10:11 7258 promised land, early history
8130 guidance, from godly people Library Election and Holiness
Now, this morning it may be that some of you will not approve of what I have to say. You will remember, however, that I do not seek your approbation, that it will be sufficient for me if I have cleared my conscience concerning a grand truth and have preached the gospel faithfully. I am not accountable to you, nor you to me. You are accountable to God, if you reject a truth; I am accountable to Him if I preach an error. I am not afraid to stand before His bar with regard to the great doctrines which …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 6: 1860Book iii. The Ascent: from the River Jordan to the Mount of Transfiguration.
{hebrew} In every passage of Scripture where thou findest the Majesty of God, thou also findest close by His Condescension (Humility). So it is written down in the Law [Deut. x. 17, followed by verse 18], repeated in the Prophets [Is. lvii. 15], and reiterated in the Hagiographa [Ps. lxviii. 4, followed by verse 5].' - Megill 31 a. …
Alfred Edersheim—The Life and Times of Jesus the Messiah a survey of the third and closing discourse of the prophet
We shall now, in conclusion, give a survey of the third and closing discourse of the prophet. After an introduction in vi. 1, 2, where the mountains serve only to give greater solemnity to the scene (in the fundamental passages Deut. xxxii. 1, and in Is. 1, 2, "heaven and earth" are mentioned for the same purposes, inasmuch as they are the most venerable parts of creation; "contend with the mountains" by taking them in and applying to [Pg 522] them as hearers), the prophet reminds the people of …
Ernst Wilhelm Hengstenberg—Christology of the Old Testament Commerce
The remarkable change which we have noticed in the views of Jewish authorities, from contempt to almost affectation of manual labour, could certainly not have been arbitrary. But as we fail to discover here any religious motive, we can only account for it on the score of altered political and social circumstances. So long as the people were, at least nominally, independent, and in possession of their own land, constant engagement in a trade would probably mark an inferior social stage, and imply …
Alfred Edersheim—Sketches of Jewish Social Life Sanctification.
I. I will remind you of some points that have been settled in this course of study. 1. The true intent and meaning of the law of God has been, as I trust, ascertained in the lectures on moral government. Let this point if need be, be examined by reference to those lectures. 2. We have also seen, in those lectures, what is not, and what is implied in entire obedience to the moral law. 3. In those lectures, and also in the lectures on justification and repentance, it has been shown that nothing is …
Charles Grandison Finney—Systematic Theology Parable of the Importunate Widow.
^C Luke XVIII. 1-8. ^c 1 And he spake a parable unto them to the end that they ought always to pray, and not to faint; 2 saying, There was in a city a judge, who feared not God, and regarded not man [an utterly abandoned character]: 3 and there was a widow in that city; and she came oft unto him, saying, Avenge me of [rather, Do justice to me as to] mine adversary. [In Scripture language widowhood is symbolic of defenselessness (Ex. xxii. 22-24; Deut. x. 18; xxvii. 19; Mal. iii. 5; Mark xii. 40), …
J. W. McGarvey—The Four-Fold Gospel Covenanting a Duty.
The exercise of Covenanting with God is enjoined by Him as the Supreme Moral Governor of all. That his Covenant should be acceded to, by men in every age and condition, is ordained as a law, sanctioned by his high authority,--recorded in his law of perpetual moral obligation on men, as a statute decreed by him, and in virtue of his underived sovereignty, promulgated by his command. "He hath commanded his covenant for ever."[171] The exercise is inculcated according to the will of God, as King and …
John Cunningham—The Ordinance of Covenanting Thirtieth Lesson. An Holy Priesthood;'
An holy priesthood;' Or, The Ministry of Intercession. An holy priesthood, to offer up spiritual sacrifices acceptable to God by Jesus Christ.'--I Peter ii. 5. Ye shall be named the Priests of the Lord.'--Isaiah lxi. 6. THE Spirit of the Lord God is upon me: because the Lord hath anointed me.' These are the words of Jesus in Isaiah. As the fruit of His work all redeemed ones are priests, fellow-partakers with Him of His anointing with the Spirit as High Priest. Like the precious ointment upon …
Andrew Murray—With Christ in the School of Prayer Covenanting Confers Obligation.
As it has been shown that all duty, and that alone, ought to be vowed to God in covenant, it is manifest that what is lawfully engaged to in swearing by the name of God is enjoined in the moral law, and, because of the authority of that law, ought to be performed as a duty. But it is now to be proved that what is promised to God by vow or oath, ought to be performed also because of the act of Covenanting. The performance of that exercise is commanded, and the same law which enjoins that the duties …
John Cunningham—The Ordinance of Covenanting 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 An Appendix to the Beatitudes
His commandments are not grievous 1 John 5:3 You have seen what Christ calls for poverty of spirit, pureness of heart, meekness, mercifulness, cheerfulness in suffering persecution, etc. Now that none may hesitate or be troubled at these commands of Christ, I thought good (as a closure to the former discourse) to take off the surmises and prejudices in men's spirits by this sweet, mollifying Scripture, His commandments are not grievous.' The censuring world objects against religion that it is difficult …
Thomas Watson—The Beatitudes: An Exposition of Matthew 5:1-12 Jesus Attends the First Passover of his Ministry.
(Jerusalem, April 9, a.d. 27.) Subdivision B. Jesus Talks with Nicodemus. ^D John III. 1-21. ^d 1 Now there was a man of the Pharisees, named Nicodemus, a ruler of the Jews. [Nicodemus is mentioned only by John. His character is marked by a prudence amounting almost to timidity. At John vii. 50-52 he defends Jesus, but without committing himself as in any way interested in him: at John xix. 38, 39 he brought spices for the body of Jesus, but only after Joseph of Arimathæa had secured the body. …
J. W. McGarvey—The Four-Fold Gospel 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 10:11 NIVDeuteronomy 10:11 NLTDeuteronomy 10:11 ESVDeuteronomy 10:11 NASBDeuteronomy 10:11 KJV
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