Exegetical and Hermeneutical Commentary of Deuteronomy 3:26
But the LORD was wroth with me for your sakes, and would not hear me: and the LORD said unto me, Let it suffice thee; speak no more unto me of this matter.
26. But the Lord was wroth with me ] Heb. hith‘abber (lit. to exceed bounds) was enraged, a stronger term than that in Deu 1:37, the note on which see for the whole of this verse.
Fuente: The Cambridge Bible for Schools and Colleges
The Lord was wroth with me for your sakes – Here, as in Deu 1:37; Deu 4:21; the sin of the people is stated to be the ground on which Moses prayer is denied. In Deu 32:51; and in Num 27:14; the transgression of Moses and Aaron themselves is assigned as the cause of their punishment. The reason why one side of the transaction is put forward in this place, and the other elsewhere, is evident. Here Moses is addressing the people, and mentions the punishment of their leaders as a most impressive warning to them, whose principal fault it was. In Deut. 32 and Num. 27, God is addressing Moses, and visits on him, as is fitting, not the sin of the people hut his own.
Fuente: Albert Barnes’ Notes on the Bible
Verse 26. Let it suffice thee] rab lach, there is an abundance to thee – thou hast had honour enough already, and may well dispense with going over Jordan. He surely has no reason to complain who is taken from earthly felicity to heavenly glory. In this act God showed to Moses both his goodness and severity.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
For your sakes; by occasion of your sins, which provoked me to unadvised words and carriages, Psa 106:32,33. See Num 20:12; Deu 31:2; 34:4. Let it suffice thee that this is my pleasure and unalterable resolution. Compare 2Co 12:8,9.
Fuente: English Annotations on the Holy Bible by Matthew Poole
26. speak no more unto me of thismatterthat is, My decree is unalterable.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
But the Lord was wroth with me for your sakes,…. Not at this time, and for this prayer of his, but on account of he and Aaron not sanctifying him at the waters of Meribah; or of some expressions of unbelief, and unadvised words, which dropped from his lips through their provocation of him; see Nu 20:12
and would not hear me; now, and grant the above request, having before declared that he and Aaron should not bring the people of Israel into the land he had given them; and Moses with all his entreaties could not prevail upon him to repeal the sentence:
and the Lord said unto me, let it suffice; that he had seen the conquest of the two kings, and the delivery of their kingdoms into the hands of Israel; and that he had brought the people through the wilderness to the borders of the land of Canaan, and that he should have a distant sight of the land, as after directed:
speak no more unto me of this matter; intimating it would be in vain, and to no purpose, to solicit such a favour, since it would never be granted; it was a determined point, and he would never recede from it.
Fuente: John Gill’s Exposition of the Entire Bible
26. But the Lord was wroth with me. Some imagine that God was offended by such a longing as this; but Moses is rather giving the reason why he did not obtain what he sought, viz., because he had been already excluded from it. For, although he by no means enters into debate with God, as if he had been unjustly condemned for the faults of others, still he indirectly reflects upon the people, since it was well that they should be all reminded that the punishment which had been inflicted upon God’s distinguished servant was incurred by the guilt of them all. We have elsewhere seen (240) how it was that the penalty of their common transgression was with justice imposed upon Moses.
Its mitigation then follows, when God commands him to get up into the top of Mount Abarim, which is here called Pisgah, and elsewhere Nebo, that he might nevertheless enjoy a sight of the promised land.
In conclusion, he more clearly explains why he exhorted Joshua, viz., because he was about to go over before the people; and in the last verse he assigns the reason of their delay, and why they remained so long in the valley near Mount Abarim; for it is precisely as if he had said that they were retained by the extension of God’s hand, in order that they should not proceed any further until Joshua had been installed as his successor.
(240) See ante, on Deu 1:37. p. 137.
Fuente: Calvin’s Complete Commentary
(26) For your sakes.Because I will be sanctified in them that come nigh me, and before all the people I will be glorified (Lev. 10:3; Num. 20:12-13); And also because the death of Moses and the succession of Joshua were for a testimony of things to be spoken after, a figure of things to come. Moses, like Ezekiel (Deu. 24:15-22), was made a sign.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
(26) Let it suffice thee.Literally, enough for thee, or, as it is paraphrased by Rashi from older commontatore, Far more than this is reserved for thee; plentiful goodness is hidden for thee. And so indeed it proved. For on some goodly mountain (Hermon or Lebanon,) Moses and Elias stood with the Saviour of the world, and spake of a far more glorious conquest than Joshuas, even His exodus, which He should fulfil at Jerusalem (St. Luk. 9:31).
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
26. The Lord was wroth with me See notes on Deu 1:37.
Fuente: Whedon’s Commentary on the Old and New Testaments
See commentary on Deu 3:29
Fuente: Commentary on the Holy Bible by Thomas Coke
Observe with what humility and approbation the man of God speaks of the LORD’S refusal. Oh! it is precious faith which enables the believer to lay passive in the hand of GOD, and know no will but his. Reader! do not overlook, however, the graciousness of the LORD’S answer to Moses. Although his wisdom did not see fit to comply with his request, he promised him a sight of the land, which might gratify him; and the taking him to himself, would amply awake up for the loss of Canaan. But, passing by the consideration of the man, what a charming subject ariseth out of it in reference to his office. Moses, as the law-deliverer to the church, could not be permitted to bring the people into Canaan; for the law makes nothing perfect; but the bringing in of a better hope did; and Joshua, as a type of the LORD JESUS, can only bring his church to glory. Heb 7:19 .
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
Deu 3:26 But the LORD was wroth with me for your sakes, and would not hear me: and the LORD said unto me, Let it suffice thee; speak no more unto me of this matter.
Ver. 26. Speak no more. ] Christians must be sober in prayer. 1Pe 4:7 Socrates, a heathen, could say, We should pray for no more but this, that good things may be given us of God, who best knoweth what is best for us to receive.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
wroth. See Num 20:12.
said. See note on Deu 2:9.
Fuente: Companion Bible Notes, Appendices and Graphics
the Lord: Deu 1:37, Deu 31:2, Deu 32:51, Deu 32:52, Deu 34:4, Num 20:7-12, Num 27:12-14, Psa 106:32, Psa 106:33, Isa 53:5, Isa 53:6, Mat 26:39
Let it: 1Ch 17:4, 1Ch 17:12, 1Ch 17:13, 1Ch 22:7-9, 1Ch 28:2-4, Mat 20:22, 2Co 12:8
Reciprocal: Num 32:5 – bring us Deu 4:21 – General 1Ki 11:9 – angry Psa 99:8 – though