Deuteronomy 1:37

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

EXPOSITORY (ENGLISH BIBLE)

Ellicott's Commentary for English Readers

(37) Also the Lord was angry with me for your sakes.—Here, again, Moses combines his own rejection. an event of the fortieth year of the exodus, with the rejection of the people in the second year. The reason was the same—unbelief. “Because ye believed me not” was the reason given to Moses in Numbers 20:12. “Ye did not believe the Lord your God” is the reason for the rejection of the people, given above in Deuteronomy 1:32. As the spies presumed to investigate the route and order of the conquest, a matter of Divine guidance, so Moses presumed to alter the prescribed order for the miracle in Kadesh. Like transgressions incurred like penalties. The fault for which the people had suffered could not be overlooked in the leader. (See also Notes on Deuteronomy 3:23-28; Deuteronomy 32:49.) This and Deuteronomy 1:38 should be taken as a parenthesis.

Matthew Henry's Concise Commentary

1:19-46 Moses reminds the Israelites of their march from Horeb to Kadesh-barnea, through that great and terrible wilderness. He shows how near they were to a happy settlement in Canaan. It will aggravate the eternal ruin of hypocrites, that they were not far from the kingdom of God. As if it were not enough that they were sure of their God before them, they would send men before them. Never any looked into the Holy Land, but they must own it to be a good land. And was there any cause to distrust this God? An unbelieving heart was at the bottom of all this. All disobedience to God's laws, and distrust of his power and goodness, flow from disbelief of his word, as all true obedience springs from faith. It is profitable for us to divide our past lives into distinct periods; to give thanks to God for the mercies we have received in each, to confess and seek the forgiveness of all the sins we can remember; and thus to renew our acceptance of God's salvation, and our surrender of ourselves to his service. Our own plans seldom avail to good purpose; while courage in the exercise of faith, and in the path of duty, enables the believer to follow the Lord fully, to disregard all that opposes, to triumph over all opposition, and to take firm hold upon the promised blessings.

Barnes' Notes on the Bible

The sentence on Moses was not passed when the people rebelled during their first encampment at Kadesh, but some 37 years later, when they had re-assembled in the same neighborhood at Meribah (see the Numbers 20:13 note). He alludes to it here as having happened not many months previously, bearing on the facts which were for his purpose in pricking the conscience of the people.

Jamieson-Fausset-Brown Bible Commentary

37. Also the Lord was angry with me for your sakes—This statement seems to indicate that it was on this occasion Moses was condemned to share the fate of the people. But we know that it was several years afterwards that Moses betrayed an unhappy spirit of distrust at the waters of strife (Ps 106:32, 33). This verse must be considered therefore as a parenthesis.

Matthew Poole's Commentary

For your sakes; upon occasion of your wickedness and perverseness, by which you provoked me to speak unadvisedly, Psalm 106:32,33.

Gill's Exposition of the Entire Bible

Also the Lord was angry with me for your sakes,.... Not at the same time, though, as some think, at the same place, near thirty eight years afterwards, they provoking him to speak unadvisedly with his lips; see Numbers 20:10,

saying, thou shalt not go in thither: into the land of Canaan; and though he greatly importuned it, he could not prevail; see Deuteronomy 3:25.

Geneva Study Bible

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

EXEGETICAL (ORIGINAL LANGUAGES)

Cambridge Bible for Schools and Colleges

37. Also the Lord was angry with me for your sakes] The Heb. order is more emphatic, also with me was Jehovah angry—hith’annaph, peculiar in the Pent. to D, and to its passages in the Pl. address, here, Deuteronomy 4:21, Deuteronomy 9:8; Deuteronomy 9:20—for your sakes, bigelalekem. So in different terms Deuteronomy 3:26, was angry, yith‘abber, for your sakes, lema‘anekem; and Deuteronomy 4:21, hith’annaph and ’al dibrêkem.

Thou also shalt not go in thither] Heb. even thou or for thy part thou, etc.

Further Note to Deuteronomy 1:36-38. Because Moses has just been described as seeking to turn the people from their sin, Deuteronomy 1:29 ff., and it is therefore unreasonable to include him in their punishment; because Deuteronomy 1:37-38 needlessly anticipate Deuteronomy 3:26; Deuteronomy 3:28 and Deuteronomy 4:21; and because Deuteronomy 1:39 in whole or part follows suitably on Deuteronomy 1:36; therefore Deuteronomy 1:37-38 are taken by many (Dillm., W. R. Smith, Steuern., Berth, etc.) as a later addition to the text. And indeed the beginning of Deuteronomy 1:39 shows that the original has been disturbed by an editorial hand (see below). Steuern. would also omit Deuteronomy 1:36 on the ground that Kaleb has not been previously mentioned in this survey. But Kaleb is mentioned in JE on which this survey otherwise depends. In whatever way these textual questions may be decided, the parallel passages Deuteronomy 3:26 ff. and Deuteronomy 4:21 confirm the fact of a D tradition or statement that Jehovah was angry with Moses for the people’s sake. This can only mean, their guilt was great enough to include the very leader who had done his best to dissuade them from their disaffection! Now neither JE nor P gives any hint of so remarkable a judgement. On the contrary, P accounts for the exclusion of Moses by his own sin in striking the rock at Ḳadesh 37 years after this disaffection of Israel, Numbers 21:10 ff; Numbers 27:13 f.; Deuteronomy 32:50 f. The most reasonable explanation of such discrepancies is that they are discrepancies not of fact but or opinion. The earliest tradition, JE, merely held the facts that Kaleb survived and that Moses died on the eve of the possession of the Promised Land. The problem, which arose from this contrast of fortune, the deuteronomic writers solved by the statement that Moses was included in the guilt of the people when, startled by the report of the spies, they refused to invade Canaan from the S. in the second year of the wandering; and this agrees with the deuteronomic principle of the ethical solidarity of Israel. But the later priestly writer or writers, under the influence of the idea, first emphasized in the time of Jeremiah and Ezekiel (Jeremiah 31:29 f., Ezekiel 18), that every man died because of his own sin, found a solution for the problem in Moses’ own guilt in presumptuously striking the rock at Ḳadesh, 37 years later. In this double engagement, from two different standpoints, with so difficult a problem, note the strong evidence that the survival of Kaleb and the death of Moses before Israel’s entrance to the Land were regarded as irremoveable elements of the early tradition.

Pulpit Commentary

Verse 37. - The Lord was angry with me also for your sakes, saying, Thou also shalt not go in thither. This must be regarded as parenthetical, for what he here refers to in regard to himself occurred, not at the time of the rebellion at Kadesh, but at the time of the second arrival of the people at that place, many years later. This parenthetical reference to himself was probably thrown in by Moses for the purpose of preparing for what he was about to say respecting Joshua, in whom the people were to find a leader after he himself was gone. It may be noted also that Moses distinguishes between the anger of the Lord against him, and the wrath which broke forth upon the people - a distinction which is aptly preserved in the Authorized Version by the words "was wroth" (קָצפ) and "was angry" (אָנַפ). For your sakes; rather, because of you, on accent of you. The Hebrew word (גָלָל) comes from a root meaning to roll, and signifies primarily a turn in events, a circumstance, an occasion or reason. Moses reminds the Israelites that the misconduct of the people was what led to God's being angry also with him (see Numbers 20:7, etc.; comp. Psalm 106:32, 33). Deuteronomy 1:37

Keil and Delitzsch Biblical Commentary on the Old Testament

Jehovah was angry, therefore, when He heard these loud words, and swore that He would not let any one of those men, that evil generation, enter the promised land, with the exception of Caleb, because he had followed the Lord faithfully (cf. Numbers 14:21-24). The hod in זוּלתי is the antiquated connecting vowel of the construct state.

But in order that he might impress upon the people the judgment of the holy God in all its stern severity, Moses added in Deuteronomy 1:37 : "also Jehovah was angry with me for your sakes, saying, Thou also shalt not go in thither;" and he did this before mentioning Joshua, who was excepted from the judgment as well as Caleb, because his ultimate intention was to impress also upon the minds of the people the fact, that even in wrath the Lord had been mindful of His covenant, and when pronouncing the sentence upon His servant Moses, had given the people a leader in the person of Joshua, who was to bring them into the promised inheritance. We are not to infer from the close connection in which this event, which did not take place according to Numbers 20:1-13 till the second arrival of the congregation at Kadesh, is placed with the earlier judgment of God at Kadesh, that the two were contemporaneous, and so supply, after "the Lord as angry with me," the words "on that occasion." For Moses did not intend to teach the people history and chronology, but to set before them the holiness of the judgments of the Lord. By using the expression "for your sakes," Moses did not wish to free himself from guilt. Even in this book his sin at the water of strife is not passed over in silence (cf. Deuteronomy 32:51). But on the present occasion, if he had given prominence to his own fault, he would have weakened the object for which he referred to this event, viz., to stimulate the consciences of the people, and instil into them a wholesome dread of sin, by holding up before them the magnitude of their guilt. But in order that he might give no encouragement to false security respecting their own sin, on the ground that even highly gifted men of God fall into sin as well, Moses simply pointed out the fact, that the quarrelling of the people with him occasioned the wrath of God to fall upon him also.