The LORD was also angry with me on your account, and He said, "Not even you shall enter the land. The LORDThis phrase refers to Yahweh, the covenantal name of God revealed to Moses at the burning bush ( Exodus 3:14). In Hebrew, it is "YHWH," often vocalized as Yahweh. This name emphasizes God's eternal, self-existent nature and His faithfulness to His promises. The use of "The LORD" here underscores the divine authority and the seriousness of the situation being addressed. was also angry
The Hebrew word for "angry" is "anaph," which conveys a deep, intense displeasure. This anger is not capricious but is a righteous response to disobedience and lack of faith. In the context of Deuteronomy, it reflects God's holiness and justice, as well as His personal involvement in the lives of His people. with me
Moses, the speaker, is referring to himself. Despite his unique relationship with God, Moses was not exempt from divine discipline. This highlights the principle that leadership comes with accountability. Moses' inclusion in the consequences serves as a sobering reminder that no one is above God's law. on your account
This phrase indicates that the actions of the Israelites had repercussions not only for themselves but also for their leader. It reflects the interconnectedness of the community of faith, where the sins of some can affect the whole. This communal aspect is a recurring theme in the Old Testament, emphasizing the corporate nature of Israel's covenant with God. and He said
This phrase introduces a direct divine pronouncement. It underscores the authority and finality of God's word. In the biblical narrative, when God speaks, His words are decisive and carry the weight of divine decree. 'You too shall not enter it.'
The "it" refers to the Promised Land, Canaan. This statement is a direct consequence of Moses' actions at Meribah (Numbers 20:12), where he struck the rock instead of speaking to it as God commanded. The phrase "You too" indicates that Moses, like the faithless generation of Israelites, would not enter the land. This serves as a poignant reminder of the importance of obedience and faith in God's promises. Moses' exclusion from the Promised Land, despite his pivotal role in leading Israel, underscores the seriousness of disobedience and the holiness of God. Persons / Places / Events 1. MosesThe leader of the Israelites, chosen by God to lead His people out of Egypt and through the wilderness. In this verse, Moses recounts God's anger towards him, which resulted in him being barred from entering the Promised Land. 2. The LORD (Yahweh)The covenant God of Israel, who delivered the Israelites from Egypt and guided them through the wilderness. His anger towards Moses is a central theme in this passage. 3. The Promised LandThe land of Canaan, promised by God to the descendants of Abraham, Isaac, and Jacob. It represents God's faithfulness and the fulfillment of His promises. 4. The IsraelitesThe people of God, whom Moses led out of Egypt. Their rebellion and lack of faith are the backdrop for God's judgment on Moses. 5. The WildernessThe setting for the Israelites' journey from Egypt to the Promised Land, a place of testing and revelation of God's provision and discipline. Teaching Points The Consequences of DisobedienceMoses' exclusion from the Promised Land serves as a sobering reminder that even leaders are not exempt from the consequences of disobedience. It underscores the importance of adhering to God's commands with precision and faith. Leadership and AccountabilityAs a leader, Moses was held to a high standard. This passage teaches that leaders bear a significant responsibility for their actions and must lead by example, maintaining faith and obedience to God. God's Holiness and JusticeGod's response to Moses highlights His holiness and justice. It reminds us that God is righteous and His standards are unwavering, calling us to live in reverence and obedience. Intercession and AdvocacyDespite his own failure, Moses continued to intercede for the people. This teaches us the importance of advocating for others, even when we face personal challenges or consequences. Faithfulness in the Face of DisappointmentMoses' continued leadership despite knowing he would not enter the Promised Land exemplifies faithfulness. We are encouraged to remain faithful to God's calling, even when our personal desires are unmet. Bible Study Questions 1. How does Moses' experience in Deuteronomy 1:37 challenge our understanding of leadership and accountability in our own lives? 2. In what ways can we ensure that we are obedient to God's commands, even in situations where we might feel justified in acting otherwise? 3. How does the incident at Meribah (Numbers 20:12) illustrate the importance of faith and trust in God's instructions? 4. What lessons can we learn from Moses' continued leadership and intercession for the Israelites, despite his personal disappointment? 5. How can we apply the principles of God's holiness and justice in our daily decision-making and interactions with others? Connections to Other Scriptures Numbers 20:12This passage provides the context for God's judgment on Moses, where Moses strikes the rock at Meribah instead of speaking to it as God commanded, demonstrating a lack of trust in God's word. Psalm 106:32-33Reflects on the incident at Meribah, highlighting how the people's rebellion provoked Moses to speak rashly, leading to his punishment. Hebrews 3:16-19Discusses the unbelief of the Israelites in the wilderness, drawing a parallel to the consequences of disobedience and lack of faith. 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 Account, Addition, Angry, Either, Enter, Sake, Sakes, Saying, ThitherDictionary of Bible Themes Deuteronomy 1:19-40 5923 public opinion 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 1:37 NIVDeuteronomy 1:37 NLTDeuteronomy 1:37 ESVDeuteronomy 1:37 NASBDeuteronomy 1:37 KJV
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