Deuteronomy 4:21

Deu 4:21 Furthermore the LORD was angry with me for your sakes, and sware that I should not go over Jordan, and that I should not go in unto that good land, which the LORD thy God giveth thee [for] an inheritance:

Ver. 21. And sware that I should not.] So that you have a privilege above me; only beware how you provoke him, as I did, through unbelief.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

Deu_4:21-22

I must die in this land.

The death of Moses

1. Though a life may appear to us to receive the crown of failure, it may for all that be acceptable in Gods sight. No life on earth is complete, for its completion and fulness is destroyed by sin. Just as a man in things temporal often falls short of being successful, so does a man in things eternal. But the latter knows his life will receive its completion hereafter.

2. God is very strict with His children. The service of God is not to be trifled with. If we are careless we may prevent ourselves from obtaining some spiritual success in this world which might be a crowning point to our life.

3. Moses was alone at his death. We must die alone. Our friends cannot pass through the dark valley with us. But stay--must we be really alone? The Prince of Life will be with us with His rod and staff, if we ask Him.

4. Moses could not lead the Israelites into Canaan; that was the work of Joshua. Moses, by giving us the moral law, cannot lead us into heaven. The moral law in the hand of Moses is unable to accomplish that which the precious blood of Jesus alone can do. Is Jesus our Leader? (The Weekly Pulpit.)

The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

Deu 4:21. That I should not go over Jordan — And as God has granted you the favour which he has denied me, your obligation to him is greatly increased.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

The bringing of Israel out of Egypt reminds Moses of the end, viz., Canaan, and leads him to mention again how the Lord had refused him permission to enter into this good land; and to this he adds the renewed warning not to forget the covenant or make any image of God, since Jehovah, as a jealous God, would never tolerate this. The swearing attributed to God in Deu 4:21 is neither mentioned in Num 20 nor at the announcement of Moses' death in Num 27:12.; but it is not to be called in question on that account, as Knobel supposes. It is perfectly obvious from Deu 3:23. that all the details are not given in the historical account of the event referred to. כּל תּמוּנת פּסל, "image of a form of all that Jehovah has commanded," sc., not to be made (Deu 4:16-18). "A consuming fire" (Deu 4:24): this epithet is applied to God with special reference to the manifestation of His glory in burning fire (Exo 24:17). On the symbolical meaning of this mode of revelation, see at Exo 3:2. "A jealous God:" see at Exo 20:5.

Keil & Delitzsch — Biblical Commentary on the Old Testament (1861–1891) — public domain (CC PDM 1.0). Text via the HelloAO Bible API. (Old Testament only.)

Verse 21. The Lord was angry with me] And if with me, so as to debar me from entering into the promised land, can you think to escape if guilty of greater provocations?

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

(21-23) The Lord was angry with me for your sakes . . . I must die in this land . . . but ye shall go over . . . Take heed unto yourselves.—The argument appears to be this: “I cannot go with you to warn you; therefore take the more heed when you are alone.” The same line of thought appears in St. Paul’s last appeal to Timothy: “Fulfil thy ministry; for I am now ready to be offered” (2Ti_4:6).

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

21. Furthermore the Lord was angry with me for your sakes] See on Deu_1:37, Deu_3:26. The fact is again introduced here as a relevant motive to the following exhortation; this answers the proposal to treat it, on account of its repetition, as an intrusion.

that good land] Heb. the; see on Deu_1:35.

which the Lord thy God giveth thee for an inheritance] Heb. partic. is about to give thee, Deu_19:10, Deu_20:16, Deu_21:23, Deu_24:4, Deu_26:1; as an inheritance to possess it, Deu_15:4, Deu_25:19; cp. Deut 19:31; only in D, and almost always with the Sg. address, but cp. Deu_29:8, The transition to the Sg. is confirmed by Sam. and LXX.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

Furthermore the Lord was angry with me for your sakes,.... See Deu 3:26,

and sware that I should not go over Jordan; this circumstance of swearing is nowhere else expressed:

and that I should not go in unto that good land; the land of Canaan; he might see it, as he did from Pisgah, but not enter into it:

which the Lord thy God giveth thee for an inheritance; to them and to their children after them.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Words. The murmurs of the people occasioned the diffidence of Moses, and he often reminds them of it, that they may reflect how severely God will punish them, if they transgress, since he spares not his greatest favourites. (Calmet) --- Even venial faults must be punished. (Worthington)

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

God hath granted you the favour which he denied to me, which greatly increaseth your obligation to God.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

21. Angry with me — Comp. Deu_1:37.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

Vers. 21-24. Moses, after again referring to his being not permitted to enter Canaan, takes occasion anew to warn the people against forgetting the covenant of Jehovah and making any image of God, seeing he is a jealous God, and a consuming fire.

The Lord was angry with me... and swore, etc. Neither in Num_20:12, nor in Num_27:12-14, is there any mention of God"s having sworn that Moses should not enter Canaan with the people; but it is absurd to suppose, as some have done, that the writer here has confounded this with what is recorded in Num_14:21, Num_14:28, that is inconceivable; and it certainly does not follow, because no mention is made in Numbers of God"s having sworn, that he did not swear on this occasion; if he confirmed with an oath his decree that the generation that rebelled at Kadesh should not enter Canaan, the probability surely is that he would do the same when he announced to Moses the decree that he should not conduct Israel into the promised laud. "It is perfectly obvious, from Deu_3:23, sqq., that all the details are not given in the historical account of the event referred". (Keil)

Vers. 21-24. God a consuming fire.

Lord thy God is a consuming fire, even a jealous God." This is no obsolete sentence. The writer of the Epistle to the Hebrews quotes it, and urges the truth it expresses as a reason for serving God "with reverence and godly fear; for," he adds, even "our God is a consuming fire." Perhaps the first impression which these words would convey to the earnest and thoughtful mind would be that of terror. Perhaps, too, some may even almost shudder at such a representation of God, and may at once declare that it belongs to a past age, and to a decaying order of ideas. But others who are more cautious would be likely to say, "We must be quite sure that we understand the phrase before we say that." Doubtless we say with pleasure, "God is light," "God is love," but who can delight in saying, "God is fire?" Is it possible that any one can go even further, and delight in saying, Our God the God who is in covenant relation to us is a consuming fire"? Does not the phrase act as a repellent force, and inspire one with dread? No doubt it may have that effect in many cases, specially if men have carelessly fastened on one aspect of things, or where they have been misled by a popular misquotation, "God out of Christ is a consuming fire." For whatever the phrase means, it is just as true that God in Christ is a consuming fire, as that God out of Christ is so. The phrase is one which should be thoughtfully and devoutly studied in the general light of Scripture teaching, in order that in God"s light we may see light. It may be, if thus we try to feel our way to its meaning, that it opens up views of God with which we would not willingly part.

I WHAT IS THE MEANING OF THE PHRASE IN THE TEXT? It must have often struck an attentive reader of the Bible how frequently the figure of fire is found therein, both in connection with man"s offerings to God, and with God"s manifestations of himself to man (cf. Gen_3:24 Gen_8:20 Gen_15:17 Exo_3:19; Isa 4:31:9) Now, whatever may be the attribute of God here set forth under the figure of fire, it, like all God"s attributes, must he twofold in its action in a sinful world. The action of fire is according to the object on which it acts.

1. There is a terrific action of fire. It tries what is bad. (1Co_3:13) It consumes. (Lev_10:2) It appalls (Num_11:1-3; Isa_33:14) It destroys (2Ki_1:12; Luk_3:17; Psa_98:3; Heb_6:8)

2. There is a kindly action of flame. It enkindles. (Lev_9:24) It (1Pe_1:7; Isa_48:10) It purifies. (Psa_12:6) It guards (Zec_2:5; 2Ki_6:17; Deu_9:3) It escorts. (2Ki_2:11) It guides. (Exo_40:38) It enlightens. (Psa_78:14) It is as a pavilion of glory (Exo_3:2; Isa_33:14-17) Now, widely different as is the action or the meaning of flaming fire from heaven in all these cases, the difference is not in the flame, but in the material on which it acts. The same fire that melts the wax will bake the clay. So the very same attribute of God in which the righteous may glory will be a terror to his enemies.

3. Fire, when spoken of in reference to God, is an emblem of:

(1) Purity in Exo_3:2-5, God would signify that in his redeeming love he, the holy God, would dwell with men, and that men might dwell in the midst of his blazing holiness, and yet be perfectly at home.

(2) Power. (Deu_9:3 Deu_7:8) Power exerting itself on behalf of those who love him.

(3) Jealousy. (Deu_4:23, Deu_4:24)

(4) Anger. (Deu_6:15) Thus there are these four conceptions to be attached to the use of the phrase "a consuming fire," viz. a pavilion of purity in which Israel might dwell unharmed; a jealousy which could brook no rival; an anger which would go forth against sin; a power which would guard its own as with tongues, yea, with walls of flame.

1. But we may take another step, and reduce this fourfold conception to a twofold one. There is anger against sin because of spotless purity. There is jealousy which will brook no rival, and a power, that will guard its own because of intensest love. Thus the consuming fire is purity, in which righteousness may dwell, and in which sin is consumed; and love, which is mighty in its active care, and jealous of any rival in the human heart.

2. We may simplify yet again, and reduce the twofold conception to a unity, and say that God is a consuming fire, inasmuch as he is perfect love pure love, active love, jealous love; so that oar text is but another wayof saying, "God is light, God is love." Let us now

II LOOK AT THESE THREE FORMS OF THE EXPRESSION "PERFECT LOVE," AND SEE WHAT THEY INVOLVE.

1. Pure love. God is a flaming fire of infinite purity, and yet a burning flame of tenderest love. He receives the sinner on a basis of righteousness. He makes men who are in covenant relation to him perfectly pure. They are to be tried and purified and made white, till they are without fault before the throne of God. Would we have it otherwise? God"s love without its purity would be worthless to us!

2. Active love. God castles his saints in a wall of fire, (Isa_4:6) while he also destroys their foes as with a tongue of fire.

3. Jealous love. There is a hateful jealousy. There is a rightful one. The first it would be unworthy of a man to possess; the second, a man would be unworthy of himself if he did not. A father would be worth little if he were not jealous for the purity of his child; so would a husband if not jealous for the honor of his wife; or an Englishman, if not jealous for the honor of his queen! Even so, it would be unworthy of God if he were not jealous, in the scriptural sense. Note:

1. God"s love is jealous for the first place in our hearts.

2. God is jealous for his own purity, holiness, and truth.

3. He is jealous for the honor of his Son.

He will not let one be lost who receives him, nor will he let one be saved who trifles with him. To go against Christ is to rush into the consuming flame!

III WHAT ARE THE PRACTICAL USES TO RE MADE OF THIS SUBLIME ATTRIBUTE OF GOD? (See the use made of it in the Epistle to the Hebrews, Deuteronomy 12., the last three or four verses.)

1. Is God thus a consuming fire? Then let us never attempt to draw nigh unto him without a recognition both of his purity and of our sinfulness. No service is accepted before God which does not take account of sin, and in connection with which there is not "reverence and godly fear.

2. Do not let us think of any mode of recognition of sin which ignores God"s own way, viz. that of an atoning sacrifice. God will jealously guard the honor of his dear Son. "If they escaped not who refused him that spake on earth, much more shall not we escape, if we turn away from him that speaketh from heaven.

3. If thus we are penitently making use of the atoning sacrifice of Christ as our only means of approach to and ground of hope in God, then let us glory in this holy, jealous love, which guards us as with a wall of fire, and is our everlasting guarantee that we shall not be put to shame.

4. Let us remember that it depends on ourselves whether the "consuming fire" is a flame at which we tremble, or a pavilion in which we can hide. God cannot deny himself. He will not deal with the sinner on any principle which ignores the great atonement which his Son has effected, or which admits of his accepting the service of a divided heart. It is for us to say whether the great redeeming work of Jesus shall be the means by which we are raised to fellowship in infinite holiness, or whether it shall be to us the savor of death unto death. It must be one or the other. If we receive it, it will bring us to eternal rest in God; if we reject it, it will deepen our condemnation more terribly than if no Savior had been provided! Our God is a consuming fire. If, in Jesus, we draw near to him, that burning, blazing holiness shall be the secret place of his tabernacle in which we are safely hidden. If we neglect this great salvation, as men unpardoned and unsaved, we shall remain, and at the flame of Jehovah"s purity we shall tremble forever! Sinner, say, oh say, shall this fire of God"s perfect love surround you ever as a wall of protection, or shall it terrify and consume you as devouring flame?

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

General Information:

Moses continues speaking to the people of Israel.

Yahweh was angry with me because of you

This refers to when Moses disobeyed what Yahweh told him to do because Moses was angry with the people of Israel. The full meaning of this statement can be made clear. See how you translated this in Deuteronomy 1:37. (See: Assumed Knowledge and Implicit Information)

Yahweh your God is giving to you

Moses speaks to the Israelites as if they were one man, so "you" and "your" are singular. (See: Forms of You)

translationWords

Yahweh

anger

oath

Jordan River

God

inherit

die

possess

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

התאנף means, HE WAS FILLED WITH WRATH.

על דבריכם means, "on your account”, "because of your doings”.

Rashi on the Tanakh — English translations: “The Judaica Press complete Tanach with Rashi, translated by A. J. Rosenberg” (CC BY 4.0); “Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934” (public domain); “The Metsudah Tanach series, Lakewood, N.J” (CC BY 4.0); and “The Book of Joshua, Metsudah Publications, 1997” (CC BY 4.0). Text via Sefaria.

AND THE ETERNAL WAS ANGERED WITH ME FOR YOUR SAKES, AND SWORE THAT I SHOULD NOT GO OVER THE JORDAN. He repeated it in this place [despite having already mentioned it above, 1:37] as if to say: “The Eternal commanded me at that time to teach you the commandments that ye might do them in the Land whither ye go over to possess it; now accept instruction from my mouth, for I must die in this land, (I must not go over the Jordan), and I will not be able to teach you in the Land [of Israel] and so do not forget there what I have taught you [here], nor what you have seen at Sinai.”By way of the Truth, [the mystic teachings of the Cabala], Moses is stating: Take good heed of yourselves lest you corrupt yourselves, for the Eternal was angered with me in His concern over this matter lest ye forget the covenant of the Eternal your G-d in the devouring fire on the top of the Mount, and you will make the likeness of any thing, this being the sense of the expression, which the Eternal thy G-d commanded thee. This has already been alluded to in the section Chukath Hatorah. And Rashi wrote: “Which the Eternal thy G-d commanded thee — which He commanded thee not to do.” This is the simple meaning of Scripture. But one learned in the mystic teachings of the Cabala will understand these verses in the light of their true meaning. And the sense of the verse For the Eternal thy G-d is a devouring fire is “as you have seen on the top of the Mount, ” the intent being that it is the attribute of justice that is jealous of idols [and as the verse concludes, a jealous G-d]. From this verse you will understand the expression the Eternal thy G-d that is always mentioned in the Book of Deuteronomy.

Ramban (Nachmanides) on the Tanakh — English translation: “Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976” (CC BY 4.0). Text via Sefaria.