41“Then you said to me, ‘We have sinned against the LORD; we will indeed go up and fight, just as the LORD our God commanded us.’ And every man of you girded on his weapons of war, and regarded it as easy to go up into the hill country. 42“And the LORD said to me, ‘Say to them, “Do not go up nor fight, for I am not among you; otherwise you will be defeated before your enemies.”’ 43“So I spoke to you, but you would not listen. Instead you rebelled against the command of the LORD, and acted presumptuously and went up into the hill country. 44“The Amorites who lived in that hill country came out against you and chased you as bees do, and crushed you from Seir to Hormah. 45“Then you returned and wept before the LORD; but the LORD did not listen to your voice nor give ear to you. 46“So you remained in Kadesh many days, the days that you spent there.

Parallel Verses

New American Standard Bible (©1995)
"The LORD was angry with me also on your account, saying, 'Not even you shall enter there.

GOD'S WORD® Translation (©1995)
The LORD became angry with me because of you. He said, "You won't go there either.

King James Bible
Also the LORD was angry with me for your sakes, saying, Thou also shalt not go in thither.

Douay-Rheims Bible
Neither is his indignation against the people to be wondered at, since the Lord was angry with me also on your account, and said: Neither shalt thou go in thither.

Darby Bible Translation
Also Jehovah was angry with me on your account, saying, Thou also shalt not go in thither.

English Revised Version
Also the LORD was angry with me for your sakes, saying, Thou also shalt not go in thither:

Webster's Bible Translation
Also the LORD was angry with me for your sakes, saying, Thou also shalt not go in thither.

World English Bible
Also Yahweh was angry with me for your sakes, saying, "You also shall not go in there:

Young's Literal Translation
'Also with me hath Jehovah been angry for your sake, saying, Also, thou dost not go in thither;

Cross References

Numbers 20:12 But the LORD said to Moses and Aaron, "Because you have not believed Me, to treat Me as holy in the sight of the sons of Israel, therefore you shall not bring this assembly into the land which I have given them."

Numbers 27:13 "When you have seen it, you too will be gathered to your people, as Aaron your brother was;

Numbers 27:18 So the LORD said to Moses, "Take Joshua the son of Nun, a man in whom is the Spirit, and lay your hand on him;

Deuteronomy 3:26 "But the LORD was angry with me on your account, and would not listen to me; and the LORD said to me, 'Enough! Speak to Me no more of this matter.

Deuteronomy 3:27 Go up to the top of Pisgah and lift up your eyes to the west and north and south and east, and see it with your eyes, for you shall not cross over this Jordan.

Deuteronomy 4:21 "Now the LORD was angry with me on your account, and swore that I would not cross the Jordan, and that I would not enter the good land which the LORD your God is giving you as an inheritance.

Deuteronomy 31:2 And he said to them, "I am a hundred and twenty years old today; I am no longer able to come and go, and the LORD has said to me, 'You shall not cross this Jordan.'

Deuteronomy 32:52 "For you shall see the land at a distance, but you shall not go there, into the land which I am giving the sons of Israel."

Commentary

Matthew Henry's Whole Bible Commentary

Verses 19-46

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 (v. 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, v. 20, 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, Mk. 12:34.

III. He lays the blame of sending the spies upon them, which did not appear in Numbers, there it is said (ch. 13:1, 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, v. 22. Moses had given them God's word (v. 20, 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, v. 24, 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 (v. 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 (v. 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, v. 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, v. 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 (v. 31, 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 (Acts 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, v. 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, v. 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, v. 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, v. 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, v. 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, v. 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, v. 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 (v. 42): yet they went presumptuously up to the hill (v. 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 (v. 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, v. 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.

Calvin's Commentary

37. Also the Lord was angry with me for your sakes, saying, Thou also shalt not go in thither.

37. Etiam contra me iratus est Jehova propter vos, dicendo: Etiam tu non ingredieris illuc.

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.

38. Jehosua filius Nun, qui stat coram te, ipse ingredietur illuc: ipsum robora, quandoquidem illam in haereditatem distribuet Israeli.

37. Also the Lord was angry with me. It is in no cowardly spirit that he transfers to them the guilt of unfaithfulness, which he had confessed for himself; but, since he had only fallen in consequence of being overwhelmed by their obstinate wickedness, he justly reproaches them with the fact that God was wroth with him on account of their sin. If under this pretext he had attempted to extenuate his guilt before God, or to substitute their criminality for his own, he would have done nothing else than double the evil: but, in reproving the people, he rightly and appropriately complained that the cause of his sin had arisen from them. As if he had said that they were so perverse that even he had been corrupted by them, and drawn into association with their guilt and its punishment. He here, however, adds respecting Joshua what he had before passed over in silence. His appointment as successor to Moses served to encourage the people; for it was a notable ground for hope that they should hear a provision already made, that after the death of Moses they should not be destitute of a leader, who would rule them under the auspices of God.

Why God preferred this man to all others, especially when Caleb is more highly praised elsewhere, is only known to Himself. We know that He chooses according to His own will those whom He destines to any charge, so that the dignity of men may depend upon His gratuitous favor. "To stand before" a person is equivalent to being at hand to do his bidding; and it seems that this was stated to be the condition of Joshua, in order that the punishment might be more manifest; inasmuch as, by an entire inversion, a successor is given to Moses, who had been his servant.

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