And the LORD said to him, This is the land which I swore to Abraham, to Isaac, and to Jacob, saying, I will give it to your seed: I have caused you to see it with your eyes, but you shall not go over thither.
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EXPOSITORY (ENGLISH BIBLE)This is the land which I sware unto Abraham, unto Isaac, and unto Jacob, saying, I will give it unto thy seed: I have caused thee to see it.—“That thou mayest go and say to Abraham, Isaac, and Jacob, The oath which He sware to you, the Holy One, blessed be He! hath performed it,” is Raehi’s comment. But in Paradise they scarcely needed Moses to tell them of His faithfulness.Deuteronomy 34:4. I have caused thee to see it — For though his sight was good, yet he could not have seen all Canaan, a hundred and sixty miles in length, and fifty or sixty in breadth, if his sight had not been miraculously assisted and enlarged, He saw it at a distance. Such a sight the Old Testament believers had of the kingdom of the Messiah. And such a sight believers have now of the glory that shall be revealed. Such a sight have we now, of the knowledge of the glory of the Lord, which shall cover the earth. Those that come after us shall undoubtedly enter into that promised land; which is a comfort to us, when we find our own carcasses falling in this wilderness.Luke 4:5, was no doubt supernatural.
De 34:1-12. Moses from Mount Nebo Views the Land.
1. Moses went up from the plains of Moab—This chapter appears from internal evidence to have been written subsequently to the death of Moses, and it probably formed, at one time, an introduction to the Book of Joshua.
unto the mountain of Nebo, to the top of Pisgah—literally, the head or summit of the Pisgah; that is, the height (compare Nu 23:14; De 3:17-27; 4:49). The general name given to the whole mountain range east of Jordan, was Abarim (compare De 32:49), and the peak to which Moses ascended was dedicated to the heathen Nebo, as Balaam's standing place had been consecrated to Peor. Some modern travellers have fixed on Jebel Attarus, a high mountain south of the Jabbok (Zurka), as the Nebo of this passage [Burckhardt, Seetzen, &c.]. But it is situated too far north for a height which, being described as "over against Jericho," must be looked for above the last stage of the Jordan.
the Lord showed him all the land of Gilead—That pastoral region was discernible at the northern extremity of the mountain line on which he stood, till it ended, far beyond his sight in Dan. Westward, there were on the horizon, the distant hills of "all Naphtali." Coming nearer, was "the land of Ephraim and Manasseh." Immediately opposite was "all the land of Judah," a title at first restricted to the portion of this tribe, beyond which were "the utmost sea" (the Mediterranean) and the Desert of the "South." These were the four great marks of the future inheritance of his people, on which the narrative fixes our attention. Immediately below him was "the circle" of the plain of Jericho, with its oasis of palm trees; and far away on his left, the last inhabited spot before the great desert "Zoar." The foreground of the picture alone was clearly discernible. There was no miraculous power of vision imparted to Moses. That he should see all that is described is what any man could do, if he attained sufficient elevation. The atmosphere of the climate is so subtle and free from vapor that the sight is carried to a distance of which the beholder, who judges from the more dense air of Europe, can form no idea [Vere Monro]. But between him and that "good land," the deep valley of the Jordan intervened; "he was not to go over thither."With thine eyes, to wit, by a miraculous power strengthening thy sight, or making a clear representation of all these parts to thy view.
I have caused thee to see it with thine eyes; not only had indulged him with a general view of it, but had strengthened his eyesight, that he had a full, clear, and distinct sight of it:And the LORD said unto him, This is the land which I sware unto Abraham, unto Isaac, and unto Jacob, saying, I will give it unto thy seed: I have caused thee to see it with thine eyes, but thou shalt not go over thither.
EXEGETICAL (ORIGINAL LANGUAGES)4. the land which I sware, etc.] As Exodus 33:1, see above on Deuteronomy 1:8.
thou shalt not go over thither] Deuteronomy 1:37, Deuteronomy 3:27, Deuteronomy 4:21 f., and in P, Deuteronomy 32:52, Numbers 20:12.
"Who is as God, a righteous nation, who rides in heaven to thy help, and in His exaltation upon the clouds. Abiding is the God of olden time, and beneath are everlasting arms: and He drives the enemy before thee, and says, Destroy." The meaning is: No other nation has a God who rules in heaven with almighty power, and is a refuge and help to his people against every foe. Jeshurun is a vocative, and the alteration of כּאל into כּאל, "as the God of Jeshurun," according to the ancient versions, is to be rejected on the simple ground that the expression "in thy help," which follows immediately afterwards, is an address to Israel. Riding upon the heaven and the clouds is a figure used to denote the unlimited omnipotence with which God rules the world out of heaven, and is the helper of His people. "In thy help," i.e., as thy helper. This God is a dwelling to His people. מענה, like the masculine מעון in Psalm 90:1, and Psalm 91:9, signifies "dwelling," - a genuine Mosaic figure, to which, in all probability, the houseless wandering of the people in the desert, which made them feel the full worth of a dwelling, first gave rise. The figure not only implies that God grants protection and a refuge to His people in the storms of life (Psalm 91:1-2, cf. Isaiah 4:6), but also that He supplies His people with everything that can afford a safe abode. "The God of old," i.e., who has proved Himself to be God from the very beginning of the world (vid., Psalm 90:1; Habakkuk 1:12). The expression "underneath" is to be explained from the antithesis to the heaven where God is enthroned above mankind. He who is enthroned in heaven above is also the God who is with His people upon the earth below, and holds and bars them in His arms. "Everlasting arms" are arms whose strength is never exhausted. There is no need to supply "thee" after "underneath;" the expression should rather be left in its general form, "upon the earth beneath." The reference to Israel is obvious from the context. The driving of the enemy before Israel is not to be restricted to the rooting out of the Canaanites, but applies to every enemy of the congregation of the Lord.
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