But in spite of all this, you did not trust the LORD your God, But in spite of all thisThis phrase serves as a poignant reminder of the Israelites' persistent unbelief despite the numerous signs and wonders God performed on their behalf. The Hebrew word for "in spite of" (בְּזֹאת) indicates a contrast or contradiction. Historically, this refers to the context of the Israelites' journey from Egypt to the Promised Land, where God demonstrated His power and faithfulness repeatedly. The phrase underscores the human tendency to doubt even in the face of overwhelming evidence of divine intervention. you did not trust
The Hebrew root for "trust" is "אָמַן" (aman), which conveys a sense of firmness, reliability, and faithfulness. In the biblical context, trust is not merely intellectual assent but involves a deep, abiding confidence in God's character and promises. The Israelites' failure to trust God is a central theme in Deuteronomy, highlighting the spiritual struggle between faith and doubt. This serves as a timeless lesson for believers to cultivate a steadfast trust in God, even when circumstances seem daunting. the LORD
The term "LORD" in the BSB is a translation of the Hebrew "יהוה" (YHWH), the sacred and personal name of God revealed to Moses at the burning bush (Exodus 3:14). This name signifies God's eternal, self-existent nature and His covenant relationship with Israel. The use of "LORD" here emphasizes the personal and relational aspect of God's dealings with His people. It is a reminder that trust is not placed in an abstract deity but in a personal God who is intimately involved in the lives of His people. your God
The phrase "your God" personalizes the relationship between the Israelites and YHWH. It reflects the covenantal bond established at Sinai, where God declared, "I will be your God, and you will be My people" (Exodus 6:7). This covenant relationship is foundational to understanding Israel's identity and mission. The failure to trust "your God" is not just a breach of faith but a violation of the covenant relationship. For contemporary believers, this phrase serves as a reminder of the personal nature of faith and the call to live in a committed relationship with God. Persons / Places / Events 1. MosesThe leader of the Israelites, who is recounting their journey and the events that transpired in the wilderness. 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 delivered them from Egypt and promised them the land of Canaan. 4. WildernessThe desert area where the Israelites wandered for 40 years due to their disobedience and lack of faith. 5. Promised Land (Canaan)The land promised by God to Abraham and his descendants, which the Israelites are preparing to enter. Teaching Points The Importance of Trusting GodTrust in God is foundational to the believer's life. Despite witnessing God's mighty works, the Israelites failed to trust Him. We must learn from their example and place our trust in God's promises and character. Consequences of UnbeliefUnbelief leads to disobedience and missed blessings. The Israelites' lack of faith resulted in 40 years of wandering. Our unbelief can similarly hinder our spiritual journey and growth. Remembering God's FaithfulnessReflecting on past experiences of God's faithfulness can strengthen our trust in Him. The Israelites had many reasons to trust God, yet they forgot His past deliverance. We should regularly recount God's faithfulness in our lives. Faith in ActionTrue faith is demonstrated through action. The Israelites' failure to act on God's promise showed their lack of faith. We are called to act on our faith, trusting God even when circumstances seem daunting. Encouragement in CommunityThe community of believers plays a crucial role in encouraging faith. The Israelites' collective unbelief shows the power of communal influence. We should encourage one another to trust God and hold each other accountable. Bible Study Questions 1. What specific events in your life can you recall where God demonstrated His faithfulness, and how can these memories strengthen your trust in Him today? 2. How does the example of the Israelites' unbelief challenge you to examine areas of your life where you may be struggling to trust God? 3. In what ways can you actively demonstrate your faith in God in your daily life, especially when facing difficult circumstances? 4. How can the community of believers around you help to strengthen your faith, and how can you contribute to encouraging others in their faith journey? 5. Reflect on a time when unbelief led to negative consequences in your life. What steps can you take to ensure that faith, rather than unbelief, guides your decisions in the future? Connections to Other Scriptures Numbers 14This chapter provides a detailed account of the Israelites' rebellion and lack of faith when they refused to enter the Promised Land after the report of the spies. Hebrews 3:12-19The New Testament warns believers against having an unbelieving heart, using the Israelites' example as a cautionary tale. Psalm 78:22This Psalm recounts Israel's history and highlights their failure to trust in God's salvation. Exodus 14:31Contrasts the Israelites' initial faith after crossing the Red Sea with their later unbelief. Isaiah 7:9Emphasizes the importance of faith in standing firm, relevant to the Israelites' situation. 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 Believe, Didn't, Faith, Spite, Stedfast, Trust, YetDictionary of Bible Themes Deuteronomy 1:32 8224 dependence Deuteronomy 1:19-40 5923 public opinion Deuteronomy 1:27-33 8723 doubt, results of Deuteronomy 1:32-33 4020 life, of faith
8032 trust, lack of
8719 distrust 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 1:32 NIVDeuteronomy 1:32 NLTDeuteronomy 1:32 ESVDeuteronomy 1:32 NASBDeuteronomy 1:32 KJV
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