TRV
Translation
King James Version
Notwithstanding ye would not go up, but rebelled against the commandment of the LORD your God:
Complete Jewish Bible
"But you would not go up. Instead you rebelled against the order of ADONAI your God;
Berean Standard Bible
But you were unwilling to go up; you rebelled against the command of the LORD your God.
American Standard Version
Yet ye would not go up, but rebelled against the commandment of Jehovah your God:
World English Bible Messianic
Yet you wouldn’t go up, but rebelled against the commandment of the LORD your God.
Geneva Bible (1599)
Notwithstanding, ye would not go vp, but were disobedient vnto the commandement of the Lord your God,
Young's Literal Translation
`And ye have not been willing to go up, and ye provoke the mouth of Jehovah your God,
In the KJVVerse 4,919 of 31,102
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Commentary on Deuteronomy 1 verses 19–46
19 ¶ And when we departed from Horeb, we went through all that great and terrible wilderness, which ye saw by the way of the mountain of the Amorites, as the LORD our God commanded us; and we came to Kadeshbarnea.
20 And I said unto you, Ye are come unto the mountain of the Amorites, which the LORD our God doth give unto us.
21 Behold, the LORD thy God hath set the land before thee: go up and possess it, as the LORD God of thy fathers hath said unto thee; fear not, neither be discouraged.
22 And ye came near unto me every one of you, and said, We will send men before us, and they shall search us out the land, and bring us word again by what way we must go up, and into what cities we shall come.
23 And the saying pleased me well: and I took twelve men of you, one of a tribe:
24 And they turned and went up into the mountain, and came unto the valley of Eshcol, and searched it out.
25 And they took of the fruit of the land in their hands, and brought it down unto us, and brought us word again, and said, It is a good land which the LORD our God doth give us.
26 Notwithstanding ye would not go up, but rebelled against the commandment of the LORD your God:
27 And ye murmured in your tents, and said, Because the LORD hated us, he hath brought us forth out of the land of Egypt, to deliver us into the hand of the Amorites, to destroy us.
28 Whither shall we go up? our brethren have discouraged our heart, saying, The people is greater and taller than we; the cities are great and walled up to heaven; and moreover we have seen the sons of the Anakims there.
29 Then I said unto you, Dread not, neither be afraid of them.
30 The LORD your God which goeth before you, he shall fight for you, according to all that he did for you in Egypt before your eyes;
31 And in the wilderness, where thou hast seen how that the LORD thy God bare thee, as a man doth bear his son, in all the way that ye went, until ye came into this place.
32 Yet in this thing ye did not believe the LORD your God,
33 Who went in the way before you, to search you out a place to pitch your tents in, in fire by night, to shew you by what way ye should go, and in a cloud by day.
34 And the LORD heard the voice of your words, and was wroth, and sware, saying,
35 Surely there shall not one of these men of this evil generation see that good land, which I sware to give unto your fathers,
36 Save Caleb the son of Jephunneh; he shall see it, and to him will I give the land that he hath trodden upon, and to his children, because he hath wholly followed the LORD.
37 Also the LORD was angry with me for your sakes, saying, Thou also shalt not go in thither.
38 But Joshua the son of Nun, which standeth before thee, he shall go in thither: encourage him: for he shall cause Israel to inherit it.
39 Moreover your little ones, which ye said should be a prey, and your children, which in that day had no knowledge between good and evil, they shall go in thither, and unto them will I give it, and they shall possess it.
40 But as for you, turn you, and take your journey into the wilderness by the way of the Red sea.
41 Then ye answered and said unto me, We have sinned against the LORD, we will go up and fight, according to all that the LORD our God commanded us. And when ye had girded on every man his weapons of war, ye were ready to go up into the hill.
42 And the LORD said unto me, Say unto them, Go not up, neither fight; for I am not among you; lest ye be smitten before your enemies.
43 So I spake unto you; and ye would not hear, but rebelled against the commandment of the LORD, and went presumptuously up into the hill.
44 And the Amorites, which dwelt in that mountain, came out against you, and chased you, as bees do, and destroyed you in Seir, even unto Hormah.
45 And ye returned and wept before the LORD; but the LORD would not hearken to your voice, nor give ear unto you.
46 So ye abode in Kadesh many days, according unto the days that ye abode there.
Moses here makes a large rehearsal of the fatal turn which was given to their affairs by their own sins, and God's wrath, when, from the very borders of Canaan, the honour of conquering it, and the pleasure of possessing it, the whole generation was hurried back into the wilderness, and their carcases fell there. It was a memorable story; we read it Num. 13 and 14, but divers circumstances are found here which are not related there.
I. He reminds them of their march from Horeb to Kadesh-barnea (Deu 1:19), through that great and terrible wilderness. This he takes notice of, 1. To make them sensible of the great goodness of God to them, in guiding them through so great a wilderness, and protecting them from the mischiefs they were surrounded with in such a terrible wilderness. The remembrance of our dangers should make us thankful for our deliverances. 2. To aggravate the folly of those who, in their discontent, would have gone back to Egypt through the wilderness, though they had forfeited, and had no reason to expect, the divine guidance, in such a retrograde motion.
II. He shows them how fair they stood for Canaan at that time, Deu 1:20, Deu 1:21. He told them with triumph, the land is set before you, go up and possess it. He lets them see how near they were to a happy settlement when they put a bar in their own door, that their sin might appear the more exceedingly sinful. It will aggravate the eternal ruin of hypocrites that they were not far from the kingdom of God and yet came short, Mar 12:34.
III. He lays the blame of sending the spies upon them, which did not appear in Numbers, there it is said (Deu 13:1, Deu 13:2) that the Lord directed the sending of them, but here we find that the people first desired it, and God, in permitting it, gave them up to their counsels: You said, We will send men before us, Deu 1:22. Moses had given them God's word (Deu 1:20, Deu 1:21), but they could not find in their hearts to rely upon that: human policy goes further with them than divine wisdom, and they will needs light a candle to the sun. As if it were not enough that they were sure of a God before them, they must send men before them.
IV. He repeats the report which the spies brought of the goodness of the land which they were sent to survey, Deu 1:24, Deu 1:25. The blessings which God has promised are truly valuable and desirable, even the unbelievers themselves being judges: never any looked into the holy land, but they must own it a good land. Yet they represented the difficulties of conquering it as insuperable (Deu 1:28); as if it were in vain to think of attacking them either by battle, "for the people are taller than we," or by siege, "for the cities are walled up to heaven," an hyperbole which they made use of to serve their ill purpose, which was to dishearten the people, and perhaps they intended to reflect on the God of heaven himself, as if they were able to defy him, like the Babel-builders, the top of whose tower must reach to heaven, Gen 11:4. Those places only are walled up to heaven that are compassed with God's favour as with a shield.
V. He tells them what pains he took with them to encourage them, when their brethren had said so much to discourage them (Deu 1:29): Then I said unto you, Dread not. Moses suggested enough to have stilled the tumult, and to have kept them with their faces towards Canaan. He assured them that God was present with them, and president among them, and would certainly fight for them, Deu 1:30. And for proof of his power over their enemies he refers them to what they had seen done in Egypt, where their enemies had all possible advantages against them and yet were humbled and forced to yield, Deu 1:30. And for proof of God's goodwill to them, and the real kindness which he intended them, he refers them to what they had seen in the wilderness (Deu 1:31, Deu 1:33), through which they had been guided by the eye of divine wisdom in a pillar of cloud and fire (which guided both their motions and their rests), and had been carried in the arms of divine grace with as much care and tenderness as were ever shown to any child borne in the arms of a nursing father. And was there any room left to distrust this God? Or were they not the most ungrateful people in the world, who, after such sensible proofs of the divine goodness, hardened their hearts in the day of temptation? Moses had complained once that God had charged him to carry this people as a nursing father doth the sucking child (Num 11:12); but here he owns that it was God that so carried them, and perhaps this is alluded to (Act 13:18), where he is said to bear them, or to suffer their manners.
VI. He charges them with the sin which they were guilty of upon this occasion. Though those to whom he was now speaking were a new generation, yet he lays it upon them: You rebelled, and you murmured; for many of these were then in being, though under twenty years old, and perhaps were engaged in the riot; and the rest inherited their fathers' vices, and smarted for them. Observe what he lays to their charge. 1. Disobedience and rebellion against God's law: You would not go up, but rebelled, Deu 1:26. The rejecting of God's favours is really a rebelling against his authority. 2. Invidious reflections upon God's goodness. They basely suggested: Because the Lord hated us, he brought us out of Egypt, Deu 1:27. What could have been more absurd, more disingenuous, and more reproachful to God? 3. An unbelieving heart at the bottom of all this: You did not believe the Lord your God, Deu 1:32. All your disobedience to God's laws, and distrust of his power and goodness, flow from a disbelief of his word. A sad pass it has come to with us when the God of eternal truth cannot be believed.
VII. He repeats the sentence passed upon them for this sin, which now they had seen the execution of. 1. They were all condemned to die in the wilderness, and none of them must be suffered to enter Canaan except Caleb and Joshua, Deu 1:34-38. So long they must continue in their wanderings in the wilderness that most of them would drop off of course, and the youngest of them should be cut off. Thus they could not enter in because of unbelief. It was not the breach of any of the commands of the law that shut them out of Canaan, no, not the golden calf, but their disbelief of that promise which was typical of gospel grace, to signify that no sin will ruin us but unbelief, which is a sin against the remedy. 2. Moses himself afterwards fell under God's displeasure for a hasty word which they provoked him to speak: The Lord was angry with me for your sakes, Deu 1:37. Because all the old stock must go off, Moses himself must not stay behind. Their unbelief let death into the camp, and, having entered, even Moses falls within his commission. 3. Yet here is mercy mixed with wrath. (1.) That, though Moses might not bring them into Canaan, Joshua should (v. 38): Encourage him; for he would be discouraged from taking up a government which he saw Moses himself fall under the weight of; but let him be assured that he shall accomplish that for which he is raised up: He shall cause Israel to inherit it. Thus what the law could not do, in that it was weak, Jesus, our Joshua, does by bringing in the better hope. (2.) That, though this generation should not enter into Canaan, the next should, Deu 1:39. As they had been chosen for their fathers' sakes, so their children might justly have been rejected for their sakes. But mercy rejoiceth against judgement.
VIII. He reminds them of their foolish and fruitless attempt to get this sentence reversed when it was too late. 1. They tried it by their reformation in this particular; whereas they had refused to go up against the Canaanites, now they would go up, aye, that they would, in all haste, and they girded on their weapons of war for that purpose, Deu 1:41. Thus, when the door is shut, and the day of grace is over, there will be found those that stand without and knock. But this, which looked like a reformation, proved but a further rebellion. God, by Moses, prohibited the attempt (Deu 1:42): yet they went presumptuously up to the hill (Deu 1:43), acting now in contempt of the threatening, as before in contempt of the promise, as if they were governed by a spirit of contradiction; and it sped accordingly (Deu 1:44): they were chased and destroyed; and, by this defeat which they suffered when they provoked God to leave them, they were taught what success they might have had if they had kept themselves in his love. 2. They tried by their prayers and tears to get the sentence reversed: They returned and wept before the Lord, Deu 1:45. While they were fretting and quarrelling, it is said (Num 14:1): They wept that night; those were tears of rebellion against God, these were tears of repentance and humiliation before God. Note, Tears of discontent must be wept over again; the sorrow of the world worketh death, and is to be repented of; it is not so with godly sorrow, that will end in joy. But their weeping was all to no purpose. The Lord would not harken to your voice, because you would not harken to his; the decree had gone forth, and, like Esau, they found no place of repentance, though they sought it carefully with tears.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 19–46. Public domain.
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Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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SUMMARY
Deuteronomy 1:26 powerfully encapsulates Israel's pivotal act of disobedience at Kadesh-Barnea, where, on the very precipice of entering the Promised Land, they defiantly refused to advance and take possession as commanded by the LORD. This verse, embedded within Moses's historical review to the new generation poised to inherit Canaan, serves as a stark and sobering indictment of their rebellion, highlighting the catastrophic consequences of rejecting divine authority and failing to trust in God's faithfulness and power. It underscores a foundational principle of the covenant relationship: courageous obedience born of faith is essential for experiencing God's promised blessings and avoiding the bitter fruits of unbelief.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Deuteronomy 1:26 masterfully employs several literary devices to amplify its profound message and didactic purpose. The pervasive Repetition of the theme of rebellion and disobedience is central throughout Moses's address in Deuteronomy, serving to powerfully reinforce the warning against repeating the catastrophic mistakes of the previous generation. The narrative itself functions as a quintessential Didactic Narrative, where Moses meticulously recounts past events not merely for historical accuracy but primarily to teach, warn, and exhort the new generation about the dire consequences of unbelief and the vital importance of obedient faith. There is a poignant sense of Irony embedded within the verse: the Promised Land, a divine gift and the glorious culmination of God's redemptive plan for Israel, was literally within their grasp, yet they tragically refused to enter due to paralyzing fear and profound unbelief. This self-inflicted forfeiture of blessing due to a lack of faith is a tragic and recurring irony in Israel's history. Furthermore, the verse contains elements of Foreshadowing, as Israel's seminal rebellion at Kadesh-Barnea prefigures numerous subsequent instances of unfaithfulness and disobedience throughout their long history, ultimately culminating in the bitter experience of exile. The stark and persistent Contrast between God's unwavering faithfulness and Israel's recurrent unfaithfulness is a powerful and enduring motif woven throughout the entire Deuteronomic narrative.
THEOLOGICAL AND THEMATIC CONNECTIONS
Deuteronomy 1:26 stands as a powerful and enduring testament to the critical importance of faith-filled obedience within the covenant relationship between God and His people. It profoundly reveals that God's commands are not arbitrary burdens but are divinely ordained pathways to abundant blessing and the glorious fulfillment of His promises. Israel's rebellion at Kadesh-Barnea serves as a paradigmatic example of how unbelief, often fueled by fear and doubt, can lead to direct defiance of God's clear will, resulting in severe consequences and the tragic forfeiture of divine inheritance. This incident underscores the consistent biblical truth that while God's promises are steadfast and immutable, their experiential realization often hinges on human responsiveness—a responsiveness unequivocally characterized by trust, courageous action, and unwavering obedience. The profound theological implication is that God desires a dynamic relationship of active trust, where His people courageously step into His purposes, even when circumstances appear daunting or the "giants" seem insurmountable, rather than shrinking back in fear and doubt.
REFLECTION AND APPLICATION
Deuteronomy 1:26 offers a timeless, deeply sobering, and profoundly relevant lesson for believers today. It challenges us to engage in honest self-examination regarding the true nature and depth of our own faith, particularly when confronted with God's commands or promises that seem daunting, require significant sacrifice, or compel us to step far outside our comfort zones. Just as Israel stood at the precipice of their earthly inheritance, we too frequently find ourselves at critical thresholds in life where God calls us to "go up"—to pursue a new calling, confront a difficult truth, extend forgiveness, embrace a challenging ministry, or trust Him implicitly in seemingly impossible circumstances. Our natural inclination, mirroring Israel's, might be to shrink back in fear, allowing the perceived "giants" in the land to overshadow the omnipotence and faithfulness of God. This verse serves as a powerful reminder that such fear, when left unchecked and unaddressed, can tragically morph into active rebellion against God's good, perfect, and sovereign will for our lives, leading us to miss out on the profound blessings, spiritual growth, and divine purposes He has meticulously prepared for us. True, biblical faith is not the absence of fear, but rather the courageous, Spirit-empowered choice to obey God despite our fears, trusting unequivocally that His power is infinitely greater than any obstacle, challenge, or adversary we may face.
Questions for Reflection
FAQ
What was the specific "commandment" Israel rebelled against at Kadesh-Barnea?
Answer: The specific commandment Israel rebelled against was God's direct and explicit instruction for them to "go up and possess" the land of Canaan, which He had solemnly promised to their forefathers and was now graciously giving to them. This command is clearly articulated in Deuteronomy 1:21: "Behold, the LORD thy God hath set the land before thee: go up and possess it, as the LORD God of thy fathers hath said unto thee; fear not, neither be discouraged." Their rebellion was an outright refusal to act on this clear, divine directive, primarily driven by fear and unbelief after hearing the spies' report about the strong inhabitants and heavily fortified cities of the land (Numbers 13:28-33).
Why is the incident at Kadesh-Barnea considered such a pivotal moment of rebellion?
Answer: Kadesh-Barnea is considered a profoundly pivotal moment because it marked a decisive turning point in Israel's wilderness journey and fundamentally altered their relationship with God. It was the precise moment when the generation delivered from Egyptian bondage, despite having witnessed countless miracles, experienced God's faithful provision, and received His law at Sinai, definitively chose to distrust God and flagrantly disobey His direct command to enter the Promised Land. This act of corporate unbelief and rebellion directly led to God's severe judgment: the entire generation, with the sole exceptions of Caleb and Joshua, was condemned to wander in the wilderness for forty years until they perished (Numbers 14:26-35). It served as a profound and enduring object lesson for all future generations about the severe consequences of unfaithfulness and the spiritual danger of hardening one's heart against God's voice, a lesson frequently referenced in later biblical texts such as Psalm 95 and Hebrews 3-4.
CHRIST-CENTERED FULFILLMENT
Deuteronomy 1:26, with its stark portrayal of Israel's profound rebellion and their tragic failure to enter the promised rest due to unbelief, powerfully foreshadows the ultimate and eternal rest offered exclusively in Christ. While the Israelites failed to "go up" and possess their earthly inheritance, Jesus Christ perfectly fulfilled the obedience that Israel so tragically lacked. He is the faithful Son who always did the will of His Father, demonstrating perfect submission even to the point of sacrificial death on a cross (Philippians 2:8). Where Israel's unbelief closed the door to the Promised Land for an entire generation, Christ's perfect faith and unwavering obedience opened the way for all who believe to enter into a far greater, spiritual, and eternal rest—salvation and everlasting life in God's glorious presence (Hebrews 4:9-11). The "commandment of the LORD" that Israel rebelled against finds its ultimate and redemptive expression in the Gospel's call to believe in Jesus Christ as Lord and Savior. Our "going up" is no longer into a physical land, but into a spiritual inheritance secured by Christ's finished work on the cross, a new covenant reality where the indwelling Holy Spirit empowers us to obey God's commands not out of fear of punishment, but out of profound love, gratitude, and a desire to glorify Him, leading us into true freedom and abundant life in Him (John 14:15).