But the LORD said to me, "Tell them not to go up and fight, for I am not with you to keep you from defeat by your enemies." But the LORD said to meThis phrase emphasizes the direct communication between God and Moses, highlighting the unique role of Moses as a prophet and leader. The Hebrew word for "LORD" is "Yahweh," the covenant name of God, which underscores His faithfulness and authority. This divine instruction is a reminder of the importance of obedience to God's word, as He is the ultimate source of wisdom and guidance. Tell them Here, Moses is instructed to convey God's message to the Israelites. This reflects the role of a prophet as a mediator between God and His people. The Hebrew root "amar" (to say or speak) indicates the importance of clear and faithful communication of God's commands. It serves as a reminder that leaders are responsible for delivering God's truth to His people. Do not go up and fight This command is a direct prohibition against taking action without divine approval. The phrase "go up" (Hebrew "alah") often implies ascending or moving forward, while "fight" (Hebrew "lacham") involves engaging in battle. Historically, this reflects the Israelites' previous disobedience and lack of faith when they attempted to enter the Promised Land without God's blessing, resulting in failure. for I am not with you The presence of God is crucial for success and victory. The Hebrew phrase "lo hayah" (not with you) indicates the absence of divine support. This serves as a sobering reminder that human efforts are futile without God's presence and blessing. It underscores the necessity of aligning one's actions with God's will to ensure His guidance and protection. to keep you from defeat by your enemies The phrase "to keep you from defeat" (Hebrew "naphal," meaning to fall or be defeated) highlights the protective role of God in the lives of His people. The mention of "enemies" (Hebrew "oyeb") serves as a reminder of the constant spiritual and physical battles faced by believers. This warning illustrates the consequences of disobedience and the importance of relying on God's strength rather than one's own. Persons / Places / Events 1. The LORD (Yahweh)The covenant God of Israel, who guides and commands His people. 2. MosesThe leader of the Israelites, who communicates God's commands to the people. 3. The IsraelitesThe chosen people of God, who are being prepared to enter the Promised Land. 4. The Promised LandThe land of Canaan, which God promised to Abraham and his descendants. 5. The EnemiesThe nations residing in Canaan, whom the Israelites are to conquer under God's guidance. Teaching Points Obedience to God's CommandThe Israelites were warned not to proceed without God's presence. This teaches us the importance of seeking God's guidance and obeying His commands in our decisions. The Consequences of PresumptionActing presumptuously, without God's blessing, leads to failure. We must avoid assuming God's support without His explicit direction. The Importance of God's PresenceSuccess in spiritual battles and life endeavors depends on God's presence. We should prioritize maintaining a close relationship with Him. Learning from Past MistakesThe Israelites' history serves as a lesson for us to learn from past mistakes and align our actions with God's will. Trust in God's TimingGod's timing is perfect. We must trust His plan and wait for His direction rather than rushing ahead on our own. Bible Study Questions 1. How does the context of Deuteronomy 1:42 help us understand the importance of God's presence in our decisions? 2. In what ways can we ensure that we are not acting presumptuously in our spiritual walk? 3. How does the account of Achan in Joshua 7 relate to the warning given in Deuteronomy 1:42? 4. What practical steps can we take to seek and discern God's guidance in our daily lives? 5. How can we apply the principle of waiting for God's timing in our personal and professional decisions? Connections to Other Scriptures Numbers 14This chapter provides the background to Deuteronomy 1:42, detailing the Israelites' rebellion and God's subsequent judgment. Joshua 7The account of Achan's sin and Israel's defeat at Ai illustrates the consequences of acting without God's presence. Psalm 127:1Emphasizes the futility of efforts without God's blessing, paralleling the warning in Deuteronomy 1:42. John 15:5Jesus' teaching on the necessity of abiding in Him for fruitful endeavors connects to the need for God's presence in Deuteronomy 1:42. 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 Attack, Defeated, Enemies, Fight, Lest, Midst, Otherwise, Overcome, Smitten, StruckDictionary of Bible Themes Deuteronomy 1:42 5290 defeat 6109 alienation Deuteronomy 1:41-42 5606 warfare, nature of Deuteronomy 1:41-44 5612 weapons Deuteronomy 1:42-43 6021 sin, nature 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 1:42 NIVDeuteronomy 1:42 NLTDeuteronomy 1:42 ESVDeuteronomy 1:42 NASBDeuteronomy 1:42 KJV
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