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.
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(26) For your sakes.—Because “I will be sanctified in them that come nigh me, and before all the people I will be glorified” (Leviticus 10:3; Numbers 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 (Deuteronomy 24:15-22), was made a sign.

(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 Joshua’s, even “His exodus, which He should fulfil at Jerusalem” (St. Luke 9:31).

3:21-29 Moses encouraged Joshua, who was to succeed him. Thus the aged and experienced in the service of God, should do all they can to strengthen the hands of those who are young, and setting out in religion. Consider what God has done, what God has promised. If God be for us, who can be against us, so as to prevail? We reproach our Leader if we follow him trembling. Moses prayed, that, if it were God's will, he might go before Israel, over Jordan into Canaan. We should never allow any desires in our hearts, which we cannot in faith offer up to God by prayer. God's answer to this prayer had a mixture of mercy and judgment. God sees it good to deny many things we desire. He may accept our prayers, yet not grant us the very things we pray for. It God does not by his providence give us what we desire, yet if by his grace he makes us content without, it comes to much the same. Let it suffice thee to have God for thy Father, and heaven for thy portion, though thou hast not every thing thou wouldst have in the world. God promised Moses a sight of Canaan from the top of Pisgah. Though he should not have the possession of it, he should have the prospect of it. Even great believers, in this present state, see heaven but at a distance. God provided him a successor. It is a comfort to the friends of the church of Christ, to see God's work likely to be carried on by others, when they are silent in the dust. And if we have the earnest and prospect of heaven, let these suffice us; let us submit to the Lord's will, and speak no more to Him of matters which he sees good to refuse us.The Lord was wroth with me for your sakes - Here, as in Deuteronomy 1:37; Deuteronomy 4:21; the sin of the people is stated to be the ground on which Moses' prayer is denied. In Deuteronomy 32:51; and in Numbers 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 Deuteronomy 32 and Numbers 27, God is addressing Moses, and visits on him, as is fitting, not the sin of the people hut his own. 26. speak no more unto me of this matter—that is, My decree is unalterable. For your sakes; by occasion of your sins, which provoked me to unadvised words and carriages, Psalm 106:32,33. See Numbers 20:12 Deu 31:2 34:4. Let it suffice thee that this is my pleasure and unalterable resolution. Compare 2 Corinthians 12:8,9.

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 Numbers 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.

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 Deuteronomy 1:37, the note on which see for the whole of this verse.

Verse 26. - The Lord was wroth, etc. (cf. Deuteronomy 1:37; Numbers 20:12; Numbers 27:13, 14). Let it suffice thee; literally, Enough for thee! i.e. either Thou hast said enough; say no more, or Be content; let what I have done, and the grace I have given, be enough for thee (comp. the use of this formula in Genesis 45:28; Numbers 16:3; Deuteronomy 1:6; Deuteronomy 2:3). Keil and others refer to 2 Corinthians 12:8, as" substantially equivalent," but the expression there seems to have quite a different meaning and reference from that used here. Deuteronomy 3:26But the Lord would not grant his request. "Let it suffice thee' (satis sit tibi, as in Deuteronomy 1:6), substantially equivalent to 2 Corinthians 12:8, "My grace is sufficient for thee" (Schultz). בּ דּבּר, to speak about a thing (as in Deuteronomy 6:7; Deuteronomy 11:19, etc.).
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