21<\/strong>. Thine eyes have seen<\/em> ] Rather, Thine own eyes are they that saw<\/strong>. The appeal to personal experience is characteristic of Deuteronomy: cp. Deu 4:3<\/span>, Deu 11:7<\/span>. LXX reads your eyes<\/em>; but thine<\/em> is confirmed by Sam.<\/p>\n your God<\/em> ] LXX B our God<\/em>. Omit with Sam. The formula has been added by a copyist.<\/p>\n And I commanded Joshua at that time<\/strong>,…. After the conquest of the two kings, and the assignment of their countries to the above tribes; and after Moses had it made known to him that he should quickly die, and Joshua should be his successor; then, by the direction of God, he gave him the following charge:<\/p>\n saying, thine eyes have seen all that the Lord your God hath done unto these two kings<\/strong>; Sihon and Og; how their kingdoms were taken from them, and given to Israel, and they slain with the sword; this Joshua was an eyewitness of, and was, no doubt, greatly concerned in the battles with them, being the general in the Israelitish armies; at least this was sometimes his post, and he cannot be thought to have been unemployed in these wars:<\/p>\n so shall the Lord do unto all the kingdoms whither thou passest<\/strong>; all the kingdoms in the land of Canaan, where there were many, thirty one at least; these would be all conquered and put into the hands of the Israelites, and their kings slain.<\/p>\n Nomination of Joshua as his Successor. – This reminiscence also recalls the goodness of God in the appointment of Joshua (Num 27:12<\/span>.), which took place “ at that time<\/em>,” i.e., after the conquest of the land on the east of the Jordan. In accordance with the object of his address, which was to hold up to view what the Lord had done for Israel, he here relates how, at the very outset, he pointed Joshua to the things which he had seen with his eyes ( , thine eyes were seeing; cf. Ewald<\/em>, 335, b<\/em>.), namely, to the defeat of the two kings of the Amorites, in which the pledge was contained, that the faithful covenant God would complete the work He had begun, and would do the same to all kingdoms whither Joshua would go over (i.e., across the Jordan).<\/p>\n Deu 3:22<\/span><\/p>\n <\/strong> For this reason they were not to be afraid; for Jehovah Himself would fight for them. “ He<\/em> ” is emphatic, and adds force to the subject.<\/p>\n Deu 3:23-24<\/span><\/p>\n <\/strong> Moses then describes how, notwithstanding his prayer, the Lord had refused him permission to cross over into Canaan and see the glorious land. This prayer is not mentioned in the historical account given in the fourth book; but it must have preceded the prayer for the appointment of a shepherd over the congregation in Num 27:16<\/span>, as the Lord directs him in His reply (Deu 3:28<\/span>) to appoint Joshua as the leader of the people. In his prayer, Moses appealed to the manifestations of divine grace which he had already received. As the Lord had already begun to show him His greatness and His mighty hand, so might He also show him the completion of His work. The expression, “begun to show Thy greatness,” relates not so much to the mighty acts of the Lord in Egypt and at the Red Sea (as in Exo 32:11-12<\/span>, and Num 14:13<\/span>.), as to the manifestation of the divine omnipotence in the defeat of the Amorites, by which the Lord had begun to bring His people into the possession of the promised land, and had made Himself known as God, to whom there was no equal in heaven or on earth. before (v. 24) is an explanatory and causal relative: because ( quod, quia<\/em>), or for. “ For what God is there in heaven and on earth<\/em>,” etc. These words recall Exo 15:11<\/span>, and are echoed in many of the Psalms, – in Psa 86:8<\/span> almost verbatim<\/em>. The contrast drawn between Jehovah and other gods does not involve the reality of the heathen deities, but simply presupposes a belief in the existence of other gods, without deciding as to the truth of that belief. , manifestations of , mighty deeds.<\/p>\n Deu 3:25<\/span><\/p>\n <\/strong> “ I pray Thee, let me go over<\/em>.” , a form of desire, used as a petition, as in Deu 2:27<\/span>; Num 21:22<\/span>, etc. “ That goodly mountain<\/em> ” is not one particular portion of the land of Canaan, such as the mountains of Judah, or the temple mountain (according to Exo 15:17<\/span>), but the whole of Canaan regarded as a mountainous country, Lebanon being specially mentioned as the boundary wall towards the north. As Moses stood on the lower level of the Arabah, the promised land presented itself not only to his eyes, but also to his soul, as a long mountain range; and that no merely as suggestive of the lower contrast, that “whereas the plains in the East are for the most part sterile, on account of the want of springs or rain, the mountainous regions, which are well watered by springs and streams, are very fertile and pleasant” ( Rosenmller<\/em>), but also on a much higher ground, viz., as a high and lofty land, which would stand by the side of Horeb, “where he had spent the best and holiest days of his life, and where he had seen the commencement of the covenant between God and His people” ( Schultz<\/em>).<\/p>\n Deu 3:26<\/span><\/p>\n <\/strong> But the Lord would not grant his request. “ Let it suffice thee’<\/em> ( satis sit tibi <\/em>, as in Deu 1:6<\/span>), substantially equivalent to 2Co 12:8<\/span>, “My grace is sufficient for thee” (Schultz). , to speak about<\/em> a thing (as in Deu 6:7<\/span>; Deu 11:19<\/span>, etc.).<\/p>\n Deu 3:27-28<\/span><\/p>\n <\/strong> Deu 3:27<\/span> is a rhetorical paraphrase of Num 27:12<\/span>, where the mountains of Abarim are mentioned in the place of Pisgah<\/em>, which was the northern portion of Abarim. (On Deu 3:28<\/span>, cf. Deu 1:38<\/span> and Num 27:23<\/span>.)<\/p>\n Deu 3:29<\/span><\/p>\n <\/strong> “ So we abode in the valley over against Beth-peor<\/em>,” i.e., in the Arboth Moab (Num 22:1<\/span>), sc., where we still are. The pret. is used, because Moses fixes his eye upon the past, and looks back upon the events already described in Num 28-34 as having taken place there. On Beth-Peor<\/em>, see at Num 23:28<\/span>.<\/p>\n Joshua Named as Moses’s Successor.<\/SPAN><\/SPAN><\/I><\/span><\/P> <\/TD> B. C.<\/SPAN><\/SPAN><\/SPAN><\/SPAN><\/SPAN> 1451.<\/SPAN><\/SPAN><\/SPAN><\/SPAN><\/SPAN><\/FONT><\/P> <\/TD> <\/TR> <\/TABLE> 21 And I commanded Joshua at that time, saying, Thine eyes have seen all that the LORD<\/B> your God hath done unto these two kings: so shall the LORD<\/B> do unto all the kingdoms whither thou passest. 22 Ye shall not fear them: for the LORD<\/B> your God he shall fight for you. 23 And I besought the LORD<\/B> at that time, saying, 24 O Lord GOD<\/B>, thou hast begun to show thy servant thy greatness, and thy mighty hand: for what God is there<\/I> in heaven or in earth, that can do according to thy works, and according to thy might? 25 I pray thee, let me go over, and see the good land that is<\/I> beyond Jordan, that goodly mountain, and Lebanon. 26 But the LORD<\/B> was wroth with me for your sakes, and would not hear me: and the LORD<\/B> said unto me, Let it suffice thee; speak no more unto me of this matter. 27 Get thee up into the top of Pisgah, and lift up thine eyes westward, and northward, and southward, and eastward, and behold it<\/I> with thine eyes: for thou shalt not go over this Jordan. 28 But charge Joshua, and encourage him, and strengthen him: for he shall go over before this people, and he shall cause them to inherit the land which thou shalt see. 29 So we abode in the valley over against Beth-peor.<\/P> Here is I. The encouragement which Moses gave to Joshua, who was to succeed him in the government, Deu 3:21<\/span>; Deu 3:22<\/span>. He commanded him not to fear. This those that are aged and experienced in the service of God should do all they can to strengthen the hands of those that are young, and setting out in religion. Two things he would have him consider for his encouragement:– 1. What God has done. Joshua had seen what a total defeat God had given by the forces of Israel to these two kings, and thence he might easily infer, so shall the Lord do to all the rest of the kingdoms<\/I> upon which we are to make war. He must not only infer thence that thus the Lord can do with them all, for his arm is not shortened, but thus he will do, for his purpose is not changed; he that has begun will finish; as for God, his work is perfect.<\/I> Joshua had seen it with his own eyes. And the more we have seen of the instances of divine wisdom, power, and goodness, the more inexcusable we are if we fear what flesh can do unto us.<\/I> 2. What God had promised. The Lord your God he shall fight for you;<\/I> and that cause cannot but be victorious which the Lord of hosts fights for. If God be for us, who can be against us<\/I> so as to prevail? We reproach our leader if we follow him trembling.<\/P> II. The prayer which Moses made for himself, and the answer which God gave to that prayer.<\/P> 1. His prayer was that, if it were God’s will, he might go before Israel over Jordan into Canaan. At that time, when he had been encouraging Joshua to fight Israel’s battles, taking it for granted that he must be their leader, he was touched with an earnest desire to go over himself, which expresses itself not in any passionate and impatient complaints, or reflections upon the sentence he was under, but in humble prayers to God for a gracious reversing of it. I besought the Lord.<\/I> Note, We should never allow any desires in our hearts which we cannot in faith offer up to God by prayer; and what desires are innocent, let them be presented to God. We have not because we ask not. Observe,<\/P> (1.) What he pleads here. Two things:– [1.] The great experience which he had had of God’s goodness to him in what he had done for Israel: “Thou hast begun to show thy servant thy greatness.<\/I> Lord, perfect what thou hast begun. Thou hast given me to see thy glory in the conquest of these two kings, and the sight has affected me with wonder and thankfulness. O let me see more of the outgoings of my God, my King! This great work, no doubt, will be carried on and completed; let me have the satisfaction of seeing it.” Note, the more we see of God’s glory in his works the more we shall desire to see. The works of the Lord are great,<\/I> and therefore are sought out more and more of all those that have pleasure therein.<\/I> [2.] The good impressions that had been made upon his heart by what he had seen: For what God is there in heaven or earth that can do according to thy works?<\/I> The more we are affected with what we have seen of God, of his wisdom, power, and goodness, the better we are prepared for further discoveries. Those shall see the works of God that admire him in them. Moses had thus expressed himself concerning God and his works long before (Exod. xv. 11<\/span>), and he still continues of the same mind, that there are no works worthy to be compared with God’s works, Ps. lxxxvi. 8<\/span>.<\/P> (2.) What he begs: I pray thee let me go over,<\/I> v.<\/span> 25<\/span><\/U><\/I><\/span>. God had said he should not go over; yet he prays that he might, not knowing but that the threatening was conditional, for it was not ratified with an oath, as that concerning the people was, that they should not enter. Thus Hezekiah prayed for his own life, and David for the life of his child, after both had ben expressly threatened; and the former prevailed, though the latter did not. Moses remembered the time when he had by prayer prevailed with God to recede from the declarations which he had made of his wrath against Israel, Exod. xxxii. 14<\/span>. And why might he not hope in like manner to prevail for himself? Let me go over and see the good land.<\/I> Not, “Let me go over and be a prince and a ruler there;” he seeks not his own honour, is content to resign the government to Joshua; but, “Let me go to be a spectator of thy kindness to Israel, to see what I believe concerning the goodness of the land of promise.” How pathetically does he speak of Canaan, that good land,<\/I> that goodly mountain!<\/I> Note, Those may hope to obtain and enjoy God’s favours that know how to value them. What he means by that goodly mountain<\/I> we may learn from Ps. lxxviii. 54<\/span>, where it is said of God’s Israel that he brought them to the border of his sanctuary, even to this mountain which his right hand had purchased,<\/I> where it is plainly to be understood of the whole land of Canaan, yet with an eye to the sanctuary, the glory of it.<\/P> 2. God’s answer to this prayer had in it a mixture of mercy and judgment, that he might sing unto God of both.<\/P> (1.) There was judgment in the denial of his request, and that in something of anger too: The Lord was wroth with me for your sakes,<\/I> v.<\/span> 26<\/span><\/U><\/I><\/span>. God not only sees sin in his people, but is much displeased with it; and even those that are delivered from the wrath to come may yet lie under the tokens of God’s wrath in this world, and may be denied some particular favour which their hearts are much set upon. God is a gracious, tender, loving Father; but he is angry with his children when they do amiss, and denies them many a thing that they desire and are ready to cry for. But how was he wroth with Moses for the sake of Israel?<\/I> Either, [1.] For that sin which they provoked him to; see Psa 106:32<\/span>; Psa 106:33<\/span>. Or, [2.] The removal of Moses at that time, when he could so ill be spared, was a rebuke to all Israel, and a punishment of their sin. Or, [3.] It was for their sakes, that it might be a warning to them to take heed of offending God by passionate and unbelieving speeches at any time, after the similitude of his transgression; for, if this were done to such a green tree, what should be done to the dry?<\/I> He acknowledges that God would not hear him. God had often heard him for Israel, yet he would not hear him for himself. It was the prerogative of Christ, the great Intercessor, to be heard always; yet of him his enemies said, He saved others, himself he could not save,<\/I> which the Jews would not have upbraided him with had they considered that Moses, their great prophet, prevailed for others, but for himself he could not prevail. Though Moses, being one of the wrestling seed of Jacob, did not seek in vain, yet he had not the thing itself which he sought for. God may accept our prayers, and yet not grant us the very thing we pray for.<\/P> (2.) Here is mercy mixed with this wrath in several things:– [1.] God quieted the spirit of Moses under the decree that had gone forth by that word (v.<\/I><\/span> 26<\/span>), Let it suffice thee.<\/I> With this word, no doubt, a divine power went to reconcile Moses to the will of God, and to bring him to acquiesce in it. If God does not by his providence give us what we desire, yet, if by his grace he makes us content without it, it comes much to one. “Let it suffice thee<\/I> to have God for they father, and heaven for thy portion, though thou hast not every thing thou wouldest have in this world. Be satisfied with this, God is all-sufficient.<\/I>” [2.] He put an honour upon his prayer in directing him not to insist upon this request: Speak no more to me of this matter.<\/I> It intimates that what God does not think fit to grant we should not think fit to ask, and that God takes such a pleasure in the prayer of the upright that it is no pleasure to him, no, not in any particular instance, to give a denial to it. [3.] He promised him a sight of Canaan from the top of Pisgah,<\/I> v.<\/span> 27<\/span><\/U><\/I><\/span>. Though he should not have the possession of it, he should have the prospect of it; not to tantalize him, but such a sight of it as would yield him true satisfaction, and would enable him to form a very clear and pleasing idea of that promised land. Probably Moses had not only his sight preserved for other purposes, but greatly enlarged for this purpose; for, if he had not had such a sight of it as others could not have from the same place, it would have been no particular favour to Moses, nor the matter of a promise. Even great believers, in this present state, see heaven but at a distance. [4.] He provided him a successor, one who should support the honour of Moses and carry on and complete that glorious work which the heart of Moses was so much upon, the bringing of Israel to Canaan, and settling them there (v.<\/I><\/span> 28<\/span>): Charge Joshua and encourage him<\/I> in this work. Those to whom God gives a charge, he will be sure to give encouragement to. And it is a comfort to the church’s friends (when they are dying and going off) to see God’s work likely to be carried on by other hands, when they are silent in the dust.<\/P><\/p>\n Verses 21, 22:<\/strong><\/p>\n Joshua was appointed to succeed Moses. The examples of Sihon and Og were to be his pattern for the conquest of Canaan. The kings of the Land and their people were to be exterminated. Their lands and possessions were to be spoils for Israel. Joshua and Israel’s armies were not to fear them, no matter how fierce they appeared to be. Victory was certain, because Jehovah Elohim was Israel’s battle Companion.<\/p>\n <\/strong><\/p>\n 21. And I commanded Joshua at that time. He repeats what we have already seen, that he exhorted Joshua together with the whole people to prepare themselves to occupy the land with alacrity, relying as well upon God’s promise, as upon the numerous proofs of His assistance, which were so many pledges of the future continuance of His grace. <\/p>\n 10. MOSES DENIED ENTRANCE INTO CANAAN (Deu. 3:21-29<\/span>)<\/p>\n 21 And I commanded Joshua at that time, saying, Thine eyes have seen all that Jehovah your God hath done unto these two kings: so shall Jehovah do unto all the kingdoms whither thou goest over. 22 Ye shall not fear them; for Jehovah your God, he it is that fighteth for you.<\/p>\n 23 And I besought Jehovah at that time, saying, 24 O Lord Jehovah, thou hast begun to show thy servant thy greatness, and thy strong hand: for what god is there in heaven or in earth, that can do according to thy works, and according to thy mighty ?Acts 25<\/span> Let me go over, I pray thee, and see the good land that is beyond the Jordan, that goodly mountain, and Lebanon. 26 But Jehovah was wroth with me for your sakes, and hearkened not unto me: and Jehovah said unto me, Let it suffice thee; speak no more unto me of this matter. 27 Get thee up unto the top of Pisgah, and lift up thine eyes westward, and northward, and southward, and eastward, and behold with thine eyes: for thou shalt not go over this Jordan. 28 But charge Joshua, and encourage him, and strengthen him; for he shall go over before this people, and he shall cause them to inherit the land which thou shalt see. 29 So we abode in the valley over against Beth-peor.<\/p>\n THOUGHT QUESTIONS 3:2129<\/p>\n 62.<\/p>\n Read Num. 27:15-23<\/span> for a better understanding of Moses words to Joshua.<\/p>\n 63.<\/p>\n Since God has specifically told Moses he could not go into the promised land, why did Moses make the request he did in these verses?<\/p>\n 64.<\/p>\n Is Moses saying in Deu. 3:26<\/span> that it was not his fault that Jehovah was angry with him?<\/p>\n 65.<\/p>\n Our Lord requires unselfishness on the part of His leaders. Note the implications of Deu. 3:28<\/span>.<\/p>\n AMPLIFIED TRANSLATION 3:2129<\/p>\n 21 And I commanded Joshua at that time, saying, Your own eyes have seen all that the Lord your God has done to these two kings [Sihon and Og]; so shall the Lord do to all the kingdoms into which you are going over [the Jordan]. COMMENT 3:2129<\/p>\n Deu. 3:21-22<\/span> refer to Moses commission to Joshua, discussed more fully in Ch. Deu. 31:7-8<\/span>; Deu. 31:14-23<\/span> and Num. 27:15-23<\/span>.<\/p>\n JEHOVAH . . . FIGHTETH FOR YOU (Deu. 3:22<\/span>)See ch. Deu. 1:29-33<\/span>; Deu. 1:42<\/span> and notes.<\/p>\n LET ME GO OVER (Deu. 3:25<\/span>)See also Deu. 1:37<\/span> and notes on the refusal of Moses request.<\/p>\n THAT GOODLY MOUNTAIN (Deu. 3:25<\/span>)The marginal reading, hill country is preferred by modern translators.<\/p>\n GET THEE UP UNTO THE TOP OF PISGAH (Deu. 3:27<\/span>)See Deu. 32:49<\/span> where this same mountain is also called Nebo and this mountain of Abarim (cf. Num. 27:12<\/span>). Num. 33:47-48<\/span> speaks of Israel encamping in the mountains of Abarim, before Nebo. The term Abarim seems to refer to the whole range of mountains east of the Dead Sea and the Jordan. Nebo was a smaller range within this one, or more specifically, jutting out to the west from it. Deu. 34:1<\/span> tells us Moses went up from the plains of Moab unto mount Nebo, to the top of Pisgah, that is over against [i.e. east of] Jericho.<\/p>\n On this entire passage, the moral lesson drawn by Mackintosh is excellent. Now, it is most edifying to hear all this confession from the lips of Moses himself. It teaches us a fine lesson, if only we are willing to learn it. Some of us find it very hard indeed to confess that we have done or said anything wrongvery hard to own before our brethren that we have entirely missed the Lords mind in any particular case. We are careful of our reputation; we are touchy and tenacious. And yet, with strange inconsistency, we admit, or seem to admit, in general terms, that we are poor, feeble, erring creatures; and that, if left to ourselves, there is nothing too bad for us to say or do. But it is one thing to make a most humiliating general [confession,] and another thing altogether to own that, in some given case, we have made a gross mistake. The latter is a confession which very few have grace to make.[27]<\/p>\n [27] Notes on Deuteronomy, Vol. I, p. 156.<\/p>\n (21, 22) I commanded Joshua at that time. . . . Thine eyes have seen.<\/strong>Thine eyes are the witnesses of all, &c. The conquest of Sihon and Og, as well as that of Amalek, was to be impressed upon Joshua (comp. Exo. 17:14<\/span>) as a precedent for his encouragement, and also for his instruction. It is remarkable that no details are given us of the battles against Sihon and Og, or of the capture of the cities, except in Jos. 12:6<\/span>, Them did Moses the servant of the Lord smite. We see the reflection of Moses campaign, which is unwritten, in the recorded campaigns of Joshua. The peculiar form of the sentence, Thine <\/em>eyes are they that see, may also serve to remind us of the fact, that though the Law was given by Moses, no eye saw its full breadth and grasp until it came into the hand of Jesus, the antitype of Joshua.<\/p>\n <\/p>\n <\/strong> A Charge to Joshua<\/p>\n v. 21. And I commanded Joshua at that time, saying, Thine eyes have seen all that the Lord, your God, hath done unto these two kings; so shall the Lord do unto all the kingdoms whither thou passest. <\/strong> The conquered lands of the vanquished kings were lying before Joshua’s eight, and this fact gave Joshua a perpetual guarantee of the Lord’s assistance in the work which was still before him, which he must do after the death of Moses. <\/p>\n v. 22. Ye shall not fear them,<\/strong> this was more than an encouragement, it was an outright command; for the Lord, your God, he shall fight for you. <\/strong> Note the emphatic repetition of the subject. <\/p>\n v. 23. And I besought the Lord at that time, saying,<\/strong> <\/p>\n v. 24. O Lord God, Thou hast begun to show Thy servant Thy greatness and Thy mighty hand,<\/strong> namely, in the conquest of the country east of Jordan; for what God is there in heaven or in earth that can do according to Thy works and according to Thy might?<\/strong> Jehovah’s majesty and sublimity was singular, because He only is the true God. <\/p>\n v. 25. I pray Thee, let me go over and see the good land that is beyond Jordan, that goodly mountain,<\/strong> the entire mountainous country of Canaan, and Lebanon. <\/p>\n v. 26. But the Lord was wroth with me for your sakes,<\/strong> Num 20:12<\/span>, and would not hear me,<\/strong> He refused to change the decision which He had made at Meribah; and the Lord said unto me, Let it suffice thee; speak no more unto Me of this matter,<\/strong> Moses was not to add either prayer or wish to his words, for it would avail him nothing. <\/p>\n v. 27. Get thee up into the top of Pisgah,<\/strong> to the highest point of the mountain range, which ran parallel to the Jordan on the eastern aide, and lift up thine eyes westward, and northward, and southward, and eastward, and behold it,<\/strong> the Land of Promise, with thine eyes; for thou shalt not go over this Jordan. <\/p>\n v. 28. But charge Joshua, and encourage him, and strengthen him,<\/strong> Num 27:18-23<\/span>; for he shall go over before this people, and he shall cause them to inherit the land which thou shalt see. <\/p>\n v. 29. So we abode in the valley,<\/strong> in the plains of the Jordan, over against Beth-peor. <\/strong> Cf Num 23:28<\/span>. We Christians should always be mindful of the fact that the Lord has given us the victory over all our spiritual enemies and is holding out before us the inheritance of the saints in light. And we should have the firm confidence that the Lord will continue His battling for us and will in due time bring us to the eternal mansions. <\/p>\n See commentary on Deu 3:29<\/span><\/p>\n Ver. <\/em><\/strong>21-29<\/strong>. As Joshua was ordained to succeed Moses in the government, he repeats the encouragement that he gave him to be brave and confident in so good a cause. Joshua had seen already some of God’s mighty acts, and he was assured that such would be the success which should ever attend him, since it was the Lord who fought their battles. If God be for us, wherefore should we fear or doubt? Moses mentions his own desire and prayer, and the refusal he met with. 1. He adores God for the mercies he had already tasted, admiring the power and greatness of the works which he had shown to Israel; and intimates his wish that he might behold still greater displays of God’s glory, in the perfection of his people’s settlement. Note; <\/em>(1.) We ought never to entertain a desire in our hearts which we may not offer in prayer to God. (2.) A glimpse of God’s glory quickens the soul’s longing after brighter discoveries of it. (3.) Thankfulness for any measure of God’s mercy that we have tasted, is the surest means to obtain the blessing which we need. 2. He puts up his petition for permission to go over Jordan, enamoured, as it were, with the love of the goodly land. Note; <\/em>They who have had a believing view of heaven, cannot but count it a goodly land, and long for an abode in it. 3. His request is denied; yet in such a way as sufficiently assures him of God’s favour towards him. Our prayers may often succeed, though we receive not according to our particular requests. God was wroth with him formerly, and had determined concerning the matter: yet kindly bids him desist (as if he wished not to be asked for what he could not grant) and be content. Note; <\/em>If God give us contentment under disappointments, we have one blessed token that our prayer is heard with favour. Yet he shall see the land, though he may not enter it, and from the top of Pisgah be comforted in the prospect of what his dear flock would possess after his decease. Finally, he bids him charge Joshua, and strengthen him in his work, with the assurance of completing the conquests he had begun. Note; <\/em>(1.) Aged and experienced Christians are bound to encourage the hearts of their younger brethren. (2.) It is a great comfort to a dying minister, to leave the flock of God in a prosperous state, and provided with every means for their edification, when he is sleeping in the dust. <\/p>\n Deu 3:21 And I commanded Joshua at that time, saying, Thine eyes have seen all that the LORD your God hath done unto these two kings: so shall the LORD do unto all the kingdoms whither thou passest.<\/p>\n Ver. 21. So shall the Lord.<\/strong> ] God hath, and, therefore, God will, is a strong medium of hope, if not a demonstration of Scripture logic.<\/p>\n I commanded: Num 27:18-23 <\/p>\n so shall: Jos 10:25, 1Sa 17:36, 1Sa 17:37, Psa 9:10, 2Co 1:10, 2Co 12:10, Eph 3:20, 2Ti 4:17, 2Ti 4:18 <\/p>\n Reciprocal: Deu 6:22 – before Deu 20:1 – goest out Deu 31:4 – General<\/p>\n Deu 3:21-29. Moses encourages his successor (Deu 3:21 f. absent from Num 3:32)and prays, though in vain, to be allowed to cross the Jordan (Deu 3:23-29 recorded here only).<\/p>\n Deu 3:24 b. Which of the gods in whose existence and power the heathen believe can perform the mighty things which Thou hast wrought? The words do not necessarily prove that the writer believed in the real existence of heathen deities (cf. Exo 15:11 (J), Deu 18:11 (E), Psa 71:19; Psa 77:13, etc., see Deu 6:4).<\/p>\n Deu 3:25. beyond Jordan: Deu 1:1*.that goodly mountain: render, that good (fertile) mountainous country.<\/p>\n Deu 3:26. See Deu 13:7*.<\/p>\n Deu 3:27. See Deu 34:1-4.<\/p>\n 3:21 And I commanded Joshua at that time, saying, Thine eyes have seen all that the {h} LORD your God hath done unto these two kings: so shall the LORD do unto all the kingdoms whither thou passest.<\/p>\n (h) So that the victories did not come by your own wisdom, strength or multitude.<\/p>\n 6. Moses’ anticipation of future blessing 3:21-29<\/span><\/p>\n Moses encouraged Joshua, his successor, to take courage on the basis of all that God had done for Israel thus far, especially in defeating Sihon and Og (Deu 3:21-22). A better translation of Deu 3:22 is ". . . for Yahweh [the covenant-keeping God] your Elohim [strong One], He<\/span> [emphatic] is the one fighting for you." Israel’s future success was certain because of Israel’s God, not because of Israel’s strength or wisdom.<\/p>\n Moses was so eager to see the Promised Land that he requested permission to enter it even for just a brief visit (Deu 3:23-25). Because of his sin, which the people provoked by their incessant complaining but which Moses did not shirk responsibility for, God did not permit this (Deu 3:26). God did, however, allow Moses to view the land from a good vantage point (Deu 3:27; cf. Deu 34:1-3).<\/p>\n "In this section we also have one of Moses’ prayers (Deu 3:23-29). These prayers contribute to a profile of Moses as a type or model figure that is anticipatory of later figures in the biblical tradition. The primary components of this profile show Moses as a suffering servant [here], teacher (see discussion of Deu 5:22-33), intercessor (see ch. 9), and prophet (see Deu 18:9-22)." [Note: Miller, pp. 42-43.] <\/span><\/p>\n God charged Moses with encouraging Joshua further (Deu 3:28). It is much easier to live by sight than by faith in God’s promises.<\/p>\n And I commanded Joshua at that time, saying, Thine eyes have seen all that the LORD your God hath done unto these two kings: so shall the LORD do unto all the kingdoms whither thou passest. 21. Thine eyes have seen ] Rather, Thine own eyes are they that saw. The appeal to personal experience … Continue reading “Exegetical and Hermeneutical Commentary of Deuteronomy 3:21”<\/span><\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"","ping_status":"","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"class_list":["post-5005","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/5005","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/comments?post=5005"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/5005\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=5005"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=5005"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=5005"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n
Fuente: Keil & Delitzsch Commentary on the Old Testament<\/b><\/i><\/h4>\n
Fuente: Matthew Henry’s Whole Bible Commentary<\/b><\/i><\/h4>\n
Fuente: Garner-Howes Baptist Commentary<\/b><\/i><\/h4>\n
Fuente: Calvin’s Complete Commentary<\/b><\/i><\/h4>\n
22 You shall not fear them, for the Lord your God shall fight for you.
23 And I besought the Lord at that time, saying,
24 O Lord God, You have only begun to show Your servant Your greatness and Your mighty hand; for what god is there in Heaven or on earth, that can do according to Your works, and according to Your might?
25 I pray You, [will you not just] let me go over and see the good land that is beyond Jordan, that goodly mountain country [with Hermon], and Lebanon?
26 But the Lord was angry with me on your account, and would not listen to me; and the Lord said to me, That is enough; say no more to Me about it.
27 Get up to the top of Pisgah, and lift up your eyes westward, and northward, and southward, and eastward, and behold it with your eyes; for you shall not go over this Jordan.
28 But charge Joshua, and encourage and strengthen him; for he shall go over before this people, and he shall cause them to possess the land which you shall see.
29 So we remained in the valley opposite Beth-peor.<\/p>\nFuente: College Press Bible Study Textbook Series<\/b><\/i><\/h4>\n
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: The Popular Commentary on the Bible by Kretzmann<\/b><\/i><\/h4>\n
Fuente: Commentary on the Holy Bible by Thomas Coke<\/b><\/i><\/h4>\n
Fuente: Commentary on the Holy Bible by Thomas Coke<\/b><\/i><\/h4>\n
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: The Treasury of Scripture Knowledge<\/b><\/i><\/h4>\n
Fuente: Peake’s Commentary on the Bible<\/b><\/i><\/h4>\n
Fuente: Geneva Bible Notes<\/b><\/i><\/h4>\n
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"