Numbers 27:13
After you have seen it, you too will be gathered to your people, as your brother Aaron was;
The Alleviations of DeathE.S. Prout Numbers 27:12, 13
God's Word to His Dying ServantW. Binnie Numbers 27:12-14
The Death of MosesHenry, MatthewNumbers 27:12-14
Why Moses Must not Enter CanaanG. Wagner.Numbers 27:12-14
Preparing for the EndD. Young Numbers 27:12-23

God has kept in view this solemn departure of Moses, even from the time of sentence on him for his transgression. The heights of Abarim were visible to God from Meribah. And now Israel lies at their base, the work of Moses is done, and God intimates the immediate preparations for his departure. God had already said to him that after taking vengeance on the Midianites he should be gathered to his people (Numbers 31:2). (Evidently the events of chapter 31 are earlier in time than those of Numbers 27:12-23.)

I. THE PLACE OF DEPARTURE IS ALSO THE PLACE OF A GLORIOUS VISION. The eyes of the dying leader closed upon the sight of the land which the Lord had given to the children of Israel. We may be sure that God directed the feet of Moses to the one spot where there was the most suggestive view of Canaan. Not of necessity the view of greatest geographical extent, but probably one that would sufficiently indicate the variety of surface and products, showing also something of the populous cities. There would be everything to impress on Moses a most decided and cheering contrast with the wilderness. There might be no place even in the promised land itself where he could get a better view for the purpose. He may have climbed to different heights during the sojourn of the people in Moab, and seen many things to gladden his heart, yet never found just the Abarim point of view, until God signified it to him. There are many points of wide and spirit-filling view to which we may come in our excursions through the high lands of Scriptural truth and privilege, but we must wait for God himself to give us the great Abarim point of view. Many a Moabite shepherd had wandered on those heights, and seen with the outward eye the same landscape as Moses; but it needed a Moses, with a long-instructed, experienced, and privileged heart, to see what the Lord would show him. Balaam was driven from one height to another by the unsatisfied Balak, yet from them all even he, the man of carnal and corrupt mind, saw something glorious. What then must not Moses have seen, being so different a man from Balaam. and looking from God's own chosen point of view?

II. IT IS ALSO THE PLACE FOR CHEERING ANTICIPATIONS OF THE EARTHLY FUTURE OF GOD'S PEOPLE. Moses is to see with his own eyes that the land was worth forty years' waiting and suffering for. The object stands revealed before him as worthy of the effort. And though the earthly future of Israel is not to be his future, yet how could he look upon it otherwise than with as much interest and solicitude as if it were his own? Certainly that future was assured, as far as promise could assure it, and all the tenor of experience in the past. Whatever the circumstances of Moses' death, they could not materially affect the course of the people, seeing the ever-loving, all-comprehending God had them in charge. But it became God - it was a sign of loving care for a faithful servant - that Moses should die as he did. Quite conceivably he might have died in the gloom caused by some fresh aberration of the people, or at the best in the ordinary circumstances of daily life, with nothing more to mark his departure than if he were one of the most obscure persons in the camp. But God orders all things so that he shall depart where and when his mind may be filled with great joy because of Israel's coming years in Canaan. It happened not to him, as it has happened often in great crises of human affairs, that the leader has been suddenly called away with the feeling in his heart, "After me the deluge." None indeed knew better than Moses that Canaan would have its own difficulties. From the wilderness to Canaan was in many things only an exchange of difficulties, but still Canaan had things the wilderness never had, never could have, else it would not have been the promised land. Moses looks down on Canaan, and he sees not only the land, but a Joshua, with 600,000 fighting men under him, a tabernacle, an ark of the covenant, institutions in a measure consolidated by the daily attention of forty years.

III. THE SIMILAR ASSURANCES WE MAY HAVE AS TO THE FUTURE OF GOD'S WORK IN THE WORLD. We have things which our fathers had not - instruments, opportunities, liberties, and successes which were denied to them. Yet they saw the bright day coming; its first streaks fell on their dying faces; and they rejoiced even in what they could not share. Aged and bone-weary Israelites who died just as the people were leaving Egypt would nevertheless rejoice with all their hearts in the deliverance of their children. And Moses, who had been born an exile, who had lived forty years among strangers in Egypt, forty years more in the second exile of Midian, and forty years in the wilderness, was just the man to appreciate the satisfactions which were coming to his brethren at last. Thus we should learn to rejoice with all our hearts in the advent of possessions and privileges which have come too late for us individually to share. It is not enough languidly to say that things will be better for the next generation than they are for the present; it should be our joy to live and work as Moses did for the attainment of this. Let all our life be a slow climbing of Abarim, then our closing days will be rewarded with Abarim's view. It was the glory and joy of Moses that while he looked from the top of the mount, Israel was in the plain beneath. They were not far away in the wilderness of Sinai or, Worse still, in the brick-yards of Egypt. Moses had brought them with him, or rather God had brought him and them together. All humble, unselfish, and God-respecting hearts, who work through evil report and good report to make the world better, will assuredly have something of the reward of Moses from the top of Abarim. As concerns the greatest treasures of the kingdom of God, it matters not in what generation we live. It was better to be a believing Israelite in the wilderness, even though he died there, than an unbelieving one in Canaan. It will be better in the judgment for the man of two thousand years ago who looked forward longingly for the Messiah than for the man of to-day who looks back carelessly on the cross. The resources and revelations of eternity will equalize the disparities of time. All the same it will be no small matter if those who have taken part in guiding a generation through the wilderness see the earthly Canaan on which it is entering before they are gathered to their people. Each generation should leave to the next more of Canaan and less of the wilderness. Each generation, though it enters in some sort upon a Canaan, should leave it as only a wilderness compared with the brighter Canaan that is to follow. Let our confident, determined cry ever be, Out of Christ there is no hope for the world. Out of Christ the generations of men must become more and more corrupt, and give more hold for the pessimist with his dismal creed. But equally our cry must be, In Christ there is no room even for despondency, let alone despair. Black as the outlook remains on a world's sins and sorrows, the God who showed Canaan to Moses from Abarim holds his resources undiminished still (Matthew 37:20; Romans 8:28; Romans 11:33-36; Romans 15:19, 29; 1 Corinthians 15:58; 2 Corinthians 1:20). - Y.

Thou also shalt be gathered unto thy people, as Aaron thy brother was gathered.
Eminent as he was in grace and holiness, he was not allowed to enter with his people into the Land of Promise. This in itself must have been a sore trial. But it was tenfold more so on account of the cause; it was a judgment. He who was the meekest of men once spoke unadvisedly with his lips. The reason, then, why Moses could not enter into the Land of Promise is evident. Moses represents the law. Now we have seen that, as a believer, Moses could not enter the Land of Promise, because on one occasion he "spake unadvisedly with his lips." But look at him as the representative of the Law, and what lesson does his inability to enter the Land of Promise rivet on our hearts? This truth, that the law cannot bring us into the Land of Promise. There was a point to which Moses could bring Israel, and then he must lie down and die, and his work must be given into other hands, into the hands of Joshua, whose very name shows that he was an eminent type of Christ. There is a point, too, up to which the law may bring us. Where is it? It is to a knowledge of sin. "By the law," says St. Paul, "is the knowledge of sin." "I had not known sin," he says "but by the law: for I had not known lust, except the law had said, Thou shalt not covet" (Romans 7:7). One great purpose for which the law is given is just to teach us what we are- utterly sinful, utterly lost in ourselves. It requires perfect obedience; and, behold, in many things we offend. It makes no provision for transgression, proclaims no forgiveness. It can give no peace. The voice is terrible to the guilty. Whenever it fulfils its true purpose in the soul it empties it of self-righteousness, lays it prostrate in the dust, and makes it take the lowest place. Thus St. Paul says, "I through the law am dead to the law, that I might live unto God" (Galatians 2:19). And, again, "Wherefore the law was our schoolmaster to bring us unto Christ, that we might be justified by faith" (chap. Galatians 3:24). Are you? Under Moses or Christ? What is your hope of glory? Is it that you have not sinned so much as others? that your life is very exemplary? that you leave no duty willingly unperformed, or service unattended? Do you think that somehow or other Christ must be yours, if your life is so excellent? Are these your thoughts? Then we must faithfully tell you that you are still under Moses, still clinging to a broken law; and we must remind you that the law can never bring you to heaven. It is Christ only who can save you, and bring you into the Land of Promise — Christ only who can reconcile you to God, and we can never come to Christ without utterly renouncing our own righteousness, and our own works, as entitling us to God's favour.

(G. Wagner.)

Moses must die, but only as Aaron died before him (ver. 13); and Moses had seen how easily and cheerfully Aaron had put off the priesthood first, and then the body. Let not Moses, therefore, be afraid of dying; it was but to be "gathered to his people," as Aaron was gathered. Thus the death of our near and dear relations should be improved by us.

1. As an engagement to us to think often of dying. We are not better than our fathers or brethren; if they are gone, we are going; if they are gathered already, we must be gathered very shortly.

2. As an encouragement to us to think of death without terror, and even to please ourselves with the thoughts of it, it is but to die as such and such died, if we lived as they lived, and their end was peace; they "finished their course with joy"; why, then, should we fear any evil in that melancholy valley?

( Matthew Henry, D. D..)

Aaron, Eleazar, Hepher, Hoglah, Israelites, Joseph, Joshua, Korah, Machir, Mahlah, Manasseh, Milcah, Moses, Noah, Nun, Tirzah, Zelophehad
Abarim, Jericho, Kadesh-barnea, Meribah, Zin
Aaron, Brother, Gathered, Hast, Peoples, Rest
1. The daughters of Zelophehad ask for an inheritance
6. The law of inheritances
12. Moses, being told of his death, asks for a successor
18. Joshua is appointed to succeed him

Dictionary of Bible Themes
Numbers 27:12-14

     7258   promised land, early history

The First Blast of the Trumpet
The English Scholar's Library etc. No. 2. The First Blast of the Trumpet &c. 1558. The English Scholar's Library of Old and Modern Works. No. 2. The First Blast of the Trumpet &c. 1558. Edited by EDWARD ARBER, F.S.A., etc., LECTURER IN ENGLISH LITERATURE, ETC., UNIVERSITY COLLEGE, LONDON. SOUTHGATE, LONDON, N. 15 August 1878. No. 2. (All rights reserved.) CONTENTS. Bibliography vii-viii Introduction
John Knox—The First Blast of the Trumpet

Epistle xxviii. To Augustine, Bishop of the Angli .
To Augustine, Bishop of the Angli [136] . Gregory to Augustine, &c. Glory to God in the highest, and on earth peace to men of good will (Luke ii. 14); because a grain of wheat, falling into the earth, has died, that it might not reign in heaven alone; even He by whose death we live, by whose weakness we are made strong, by whose suffering we are rescued from suffering, through whose love we seek in Britain for brethren whom we knew not, by whose gift we find those whom without knowing them we sought.
Saint Gregory the Great—the Epistles of Saint Gregory the Great

Paul's Departure and Crown;
OR, AN EXPOSITION UPON 2 TIM. IV. 6-8 ADVERTISEMENT BY THE EDITOR How great and glorious is the Christian's ultimate destiny--a kingdom and a crown! Surely it hath not entered into the heart of man to conceive what ear never heard, nor mortal eye ever saw? the mansions of the blest--the realms of glory--'a far more exceeding and eternal weight of glory.' For whom can so precious an inheritance be intended? How are those treated in this world who are entitled to so glorious, so exalted, so eternal,
John Bunyan—The Works of John Bunyan Volumes 1-3

The Fifth Commandment
Honour thy father and thy mother: that thy days may be long upon the land which the Lord thy God giveth thee.' Exod 20: 12. Having done with the first table, I am next to speak of the duties of the second table. The commandments may be likened to Jacob's ladder: the first table respects God, and is the top of the ladder that reaches to heaven; the second respects superiors and inferiors, and is the foot of the ladder that rests on the earth. By the first table, we walk religiously towards God; by
Thomas Watson—The Ten Commandments

Like the last part of Exodus, and the whole of Leviticus, the first part of Numbers, i.-x. 28--so called,[1] rather inappropriately, from the census in i., iii., (iv.), xxvi.--is unmistakably priestly in its interests and language. Beginning with a census of the men of war (i.) and the order of the camp (ii.), it devotes specific attention to the Levites, their numbers and duties (iii., iv.). Then follow laws for the exclusion of the unclean, v. 1-4, for determining the manner and amount of restitution
John Edgar McFadyen—Introduction to the Old Testament

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