And Jehovah was angry with me on your account, and swore that I should not go over the Jordan, and that I should not enter in to that good land which Jehovah thy God giveth thee [for] an inheritance;
Moses is speaking to Israel before they cross into the land God promised them. For the third time he reminds them that he will not go over the Jordan with them. Why does he keep returning to his own exclusion — and why does he tie it to them?
One commentator asks why, and answers that Moses is not shifting blame but sharpening a warning:
He had spoken of it before, in Deuteronomy 1:37, and again in 3:26. Now we may ask, why this threefold reference to the same fact? And why the special mention, in each case, that the LORD was angry with him on their account? One thing is certain: it was not to throw the blame over on the people, or to excuse himself. We believe the simple purpose was to give greater force to his appeal, more solemnity to his warning voice. The LORD was angry with such a man as Moses. Because he spoke hastily at the waters of Meribah, God kept him out of the promised land — much as he wanted to enter it. If that is so, how necessary for them to take heed! It is a serious thing to have to do with God.
The phrase does not make Israel the guilty party. One writer walks through what went wrong at the rock:
God told him to "speak" to the rock; but he "struck" the rock, and in his anger struck it twice. What is more, he was so jealous for his authority that for the moment he forgot his own place as servant. "Shall we bring water for you out of this rock?" Where was the honour due to God when he said "WE"? No one was as meek as Moses; but here he failed and did not sanctify God in the people's eyes. … His indignation might be righteous, but his words were hasty, and the heart of his sin was interfering with God's grace. … But God lays it on him and Aaron: "Because you broke faith with me." The people were no doubt the occasion, but the trespass was their own.
What Moses is shut out of is described as something given, not earned:
Scripture speaks of the land of promise again and again as the inheritance of Israel. God gave them the land flowing with milk and honey (Deuteronomy 4:21; Psalm 105:11). So when Israel returns to take possession of the land in a future day, it is still called their inheritance (Ezekiel 45:1). This all shows that they were and will be an earthly people. God blessed them on earth in relationship with Himself as Jehovah, and He will bless them on earth again when they own the Lord Jesus as their Messiah.
Commentators also point to a second reason, built into Moses' own role:
Moses was the Apostle and Mediator of the law-system, and as such he did not lead the people in. The good land of God's purpose, whether for Israel or for us, cannot be entered and enjoyed on the basis of law and law-keeping.
The task passed to a successor whose name carries its own message:
Joshua's name in Hebrew is the same as the Greek name Jesus — Jehovah Savior. He was the leader into the land of promise, for he speaks of the grace that is in Christ Jesus in contrast to law.
One writer holds both reasons together, and will not soften the personal one:
It may seem strange to us, and hard to understand. Why should a man so loved as Moses be refused entrance into the promised land? But in this we see the solemn working of the divine government, and we have to bow our heads and worship. Moses, in his official role as representative of the law-system, could not bring Israel into the land. This is true; but it is not all. Moses spoke rashly with his lips.
Yet the refusal was not God's last word about Moses:
The decree of the throne kept him out of Canaan. But the boundless grace of God brought him up to Pisgah (Deuteronomy 34). There he saw the land — not as Israel's hand took it, but as the covenant of Jehovah had given it. And what then? Jehovah buried His dear servant! What grace shines in this!
- Cause. Moses spoke hastily at Meribah. The people provoked him, but the trespass was his own.
- Consequence. God's government still shut him out of the land, honoured servant though he was.
- Warning. He tells it three times, not to excuse himself, but to show Israel how serious it is to deal with God.
- Limit. The lawgiver could never lead anyone in. Law cannot put God's people into God's inheritance.
- Grace. Joshua — "Jehovah Savior" — brought them over, and grace gave Moses Pisgah and a burial by God's own hand.
for I shall die in this land, I shall not go over the Jordan; but ye shall go over, and possess this good land.
Moses will not enter the land he has led Israel toward, and here he says so for the third time in four chapters. Why was such a servant shut out — and why does he keep repeating it?
Each time Moses mentions his exclusion, he ties it to the people.
Now we may ask, why this threefold reference to the same fact? And why the special mention, in each case, that Jehovah was angry with him on their account? One thing is certain: it was not to throw the blame over onto the people, or to excuse himself. We believe the simple object was to give more force to his appeal, more seriousness to his warning voice. If Jehovah was angry with such a one as Moses; if He forbade him the promised land, much as he desired it, for his unwise words at the waters of Meribah — how necessary for them to take heed! It is a serious thing to have to do with God. It is blessed, no doubt, beyond all human words or thought; but it is most serious, as the lawgiver himself was called to prove in his own person.
Moses does not say here what he had done. The failure came at a rock in the wilderness.
God told him to "speak" to the rock; but he "struck" the rock, and in his anger struck it twice. What is more, he was so jealous for authority that for the moment he forgot his own place as servant. "Must we bring you water out of this rock?" Where was the honour due to God when he said "WE"? No one was as meek as Moses. But here he failed and did not sanctify God in the people's eyes… He mourned over this exclusion to his last days. "I must die in this land."
One failure was enough to keep Moses out. Yet that was not the whole of God's dealing with him.
Moses was not allowed to enter the land. This shows us that one violation of the law would exclude a person from the inheritance: "For whoever keeps the whole law but fails in one point has become accountable for all of it" (James 2:10). One sin would shut us out of heaven as it shut Moses out of Canaan. But thanks be to God, He had heavenly blessings for Moses, though he had to be an example of God's governmental faithfulness.
There is a second reason, and it lies in the office Moses held.
Now look at this beloved and honoured man in his official capacity. It is very plain that bringing the congregation of Israel into the promised land was not his province. The wilderness was his sphere of action. It was not for him to lead the people across the river of death into their destined inheritance. His ministry had to do with man's responsibility under law and the government of God. So it never could lead the people into the enjoyment of the promise. God reserved that for his successor. Joshua is a picture of the risen Saviour, and God appointed him to lead His people across the Jordan and plant them in their God-given inheritance.
The verse turns on a contrast: he dies, they cross. That contrast was itself a lesson for the nation.
Yet God was teaching Israel that He was indeed a God of true holiness when He denied Moses permission to enter the land of Canaan with them, telling him he would die in the land east of Jordan, while Israel would cross over to inherit the land of Canaan (vv. 21-22).
The sentence cost Moses both the land and his place at the head of Israel.
Here Moses shows them that they were the cause of his exclusion from the land. Yet he does not utter a single complaining word; he bows meekly to God's judgement. He is not only content that another should take his place, but ready to appoint and encourage his successor. There is no trace of jealousy or envy here. It was enough for that beloved and honoured servant if God was glorified and the need of the congregation met.
The refusal was not the end of the story for Moses.
In this beautiful way the grace of God rose above His stern government. His government could not allow Moses to enter the land. But His grace let him see it all — a sight he would not have had by entering, and one that no Israelite who entered would see. More than this, the New Testament shows Moses in the land (Matt. 17:1-3). His interest is not fixed on the land at all, but on the Lord Jesus, transfigured before his eyes. Marvellous blessing indeed for the deeply tried leader of Israel!
- Cause. One hasty act at the rock — Moses struck instead of spoke, and said "we" — cost him the land.
- Office. The wilderness was his sphere. God never appointed the lawgiver to bring Israel across the river into the inheritance.
- Successor. Joshua, a picture of the risen Saviour, led the people over and settled them in the inheritance God gave.
- Warning. Moses names his own exclusion three times, not to blame Israel but to press his appeal. If God dealt so with him, the people had every reason to take heed.
- Grace. Government kept him out. Grace showed him the whole land, and later set him inside it on the mountain with the transfigured Christ.