The LORD our God said to us at Horeb: "You have stayed at this mountain long enough. Sermons
Moses begins by reminding the Israelites how God had formerly summoned them to march upon Canaan. The summons came to them at Horeb, after a sojourn of eleven months. The verses may be applied to illustrate - I. THE CHURCH'S DANGER - to abide at the mount, to settle down into a state of apathy or simple receptivity. This is met by the call to action - "Ye have dwelt long enough in this mount: turn you, and take your journey" (vers. 6, 7). Notice: 1. Israel's stay at the mount was good while it lasted. There the nation enjoyed a season of rest, ratified its covenant with God, received the Law, constructed a sanctuary, and was otherwise equipped and organized. There must be times of getting, of learning, of consulting for one's own edification, else it will go hard with us in the work and battle of life. But 2. There was a danger that Israel's stay at the mount might last too long. So is it with the Church, when she concentrates her attention too exclusively on her own spiritual improvement, and forgets her mission to the world. We have to remember that we get and learn only that we may apply and act. There is the peril of religion becoming a species of enjoyment. We luxuriate in retired communion, in restful fellowship with God, in converse with fellow-believers, in Church ordinances; and we think how sweet it would be if this could always last. But we are wrong. It would not be good for us always to be in this state of simple receiving. Religion, divorced from active employment, must soon lose its robustness, and degenerate into a sickly religiosity. There are many, many Christians who have been long enough, and far too long, in the mount, and it would be welt for themselves if they could hear this voice summoning them to go forward. II. THE CHURCH'S DESTINY - to possess the land. The type was the land of Canaan; the antitype, so far as it lies in time, is the world, which it is the Church's calling to conquer for Christ, and for her own possession. St. Paul gives this interpretation in Romans 4:13. Taking the passage in this light, and reading the wider truth into it, we get the idea of a land which is: 1. Known to God (ver. 7). Known thoroughly, in all its parts, peoples, districts, conformation, accessibilities, and inaccessibilities. In advancing to take possession of the world for Christ, we have the encouragement of thinking that he knows precisely to what kind of work he is sending us, and yet promises success. India, China, Africa, etc., - he knows them all, yet he says, "Go in and possess." 2. Gifted by God (ver. 8). It is long since the oracle declared that God had given Christ the heathen for his inheritance, and the uttermost parts of the earth for his possession (Psalm 2:8). The Church, as one with Christ, shares in his kingdom, and shall yet inherit the whole earth. 3. The conquest of which is commanded by God. Not, indeed, by carnal weapons, as the Israelites were commanded to conquer Canaan, nor yet by the destruction of those against whom we war; but by the nobler weapons of the truth, and by seeking men's salvation. This is a benigner method of conquest, and it will prove successful if we advance with faith and courage. Those who persist in hardening themselves must indeed be destroyed; but not by us. The Lord puts no weapon of a kind to injure any into our hands; but bids us leave vengeance with himself. Our means are the preaching of the gospel, prayer, holy living, organized and beneficent activity to reach the lost sheep of our great communities, and multiplied missionary agencies in foreign lands. III. THE CHURCH'S DUTY - to obey her Lord, and go forward at once to this great work. 1. He gives no alternative. 2. The command is express. 3. The world sorely needs our work. 4. Every motive of gratitude and compassion should urge us to it. - J.O. Because he hath wholly followed the Lord. You want to be a Christian, meanwhile your heart is set upon getting riches. You would store your mind with the learning and wisdom of the world, you wish to gain repute as a good talker in company, and a convivial guest at the social hoard. Ambition prompts you to seek fame among your fellows. Well, I shall not denounce any of these things, but I would use every persuasion to induce you who are believers in Christ to renounce the world. If Christ has redeemed you He has henceforth a claim on you as His servant, and it is at your peril that you take up any pursuits that are inconsistent with a full surrender of yourself to Him. Why many Christians never attain to any eminence in the Divine life is because they let the floods of their life run away in a dozen little rivulets, whereas if they cooped them up in one channel and sent that one stream rolling on to the glory of God, there would be such a force and power about their character that they would live while they lived. () It ought to be the great care of every one of us to follow the Lord fully. We must follow Him universally, without dividing; uprightly, without dissembling: cheerfully, without disputing; constantly, without declining; and this is following Him fully. () ()
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, StayedOutline 1. Moses' speech in the end of the fortieth year
6. briefly rehearsing the history of God's sending them from Horeb
14. of giving them officers
19. of sending the spies to search the land
34. of his anger for their incredulity
41. and disobedience
Dictionary 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 NIV
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