TK TORAH KEEPERS

Encouraging Believers in a Torah-Observant Life

Presents

A Leaven-Free Messianic Torah Commentary Based on the Ancient Triennial Torah Cycle

By Glenn McWilliams

www.tktorahkeepers.com

Moses’ Request Denied

THE OVERVIEW

In this week’s portion Moses concludes his retrospective discourse on Israel’s eventful journey from Horeb to Moab.  Moses’ discourse begins and ends with commissions and commandments concerning Moses’ role to strengthen and encourage Joshua, the divinely appointed replacement for Moses as the leader of Israel.  While Moses led the children of Israel from Horeb to Moab, it is Joshua who will ultimately deliver the children of Israel into the promised land.  It should not surprise us that this portion also includes Moses’ desperate plea to enter the promised land with the children of Israel – a request that is ultimately denied.

THE OUTLINE

The outline for this portion is quite simple.  We should note, however, that the story of Joshua seems to surround the request of Moses, making his request the heart of the portion.

• Deuteronomy 3:21-22         Moses charges Joshua not to fear
  • Deuteronomy 3:23-25        Moses’ plea to enter the land
  • Deuteronomy 3:26-27        YHWH’S response to Moses
• Deuteronomy 3:28              Moses is commanded to strengthen Joshua

 

• Deuteronomy 3:29              Historical location of events

 

SUGGESTED STUDY QUESTIONS

1. When did Moses charge Joshua?
2. What did Moses charge Joshua?
3. What was Moses commanded to do to Joshua?
4. What are the great obstacles preventing Israel from entering the land?
5. What is the relationship between fear and unbelief?
6. Who/what do unbelievers fear?
7. Who/what do believers fear?
8. Upon what is Israel’s faith based?
9. Who is Joshua son of Nun?

10.  Why is Joshua chosen to succeed Moses?

11.  What shadow picture of Messiah Yeshua do we see in Joshua?

12.  What does Moses request from YHWH?

13.  What prompts Moses to make this request?

14.  Is the Transjordan part of the promised land?

15.  Does Moses blame the children of Israel for his predicament?

16.  Why is Moses not permitted to enter the promised land?

17.  Why is YHWH so harsh with Moses?

18.  How is Joshua’s leadership related to Moses’ failure?

THE TEXT

Devarim 3:21-29 And I commanded Joshua at that time, saying, Thine eyes have seen all that YHWH your Elohim hath done unto these two kings: so shall YHWH do unto all the kingdoms whither thou passest.  ²²Ye shall not fear them: for YHWH your Elohim He shall fight for you.  ²³And I besought YHWH at that time, saying, ²⁴O Adonai YHWH, Thou hast begun to shew Thy servant Thy greatness, and Thy mighty hand: for what Elohim is there in heaven or in earth, that can do according to Thy works, and according to Thy might?  ²⁵I pray Thee, let me go over, and see the good land that is beyond Jordan, that goodly mountain, and Lebanon.  ²⁶But YHWH was wroth with me for your sakes, and would not hear me: and YHWH said unto me, Let it suffice thee; speak no more unto Me of this matter.  ²⁷Get thee up into the top of Pisgah, and lift up thine eyes westward, and northward, and southward, and eastward, and behold it with thine eyes: for thou shalt not go over this Jordan.  ²⁸But charge Joshua, and encourage him, and strengthen him: for he shall go over before this people, and he shall cause them to inherit the land which thou shalt see.  ²⁹So we abode in the valley over against Bethpeor. (Deuteronomy 3:21-29 KJV)

THE STUDY

Understanding the context of a passage of Scripture is always important to understanding the intent and purpose of the story.  Such is clearly the case in this week’s portion, which begins with a somewhat ambiguous statement.

And I commanded Joshua at that time, saying, Thine eyes have seen all that YHWH your Elohim hath done unto these two kings: so shall YHWH do unto all the kingdoms whither thou passest. (Deuteronomy 3:21 KJV)

While what Moses did and said is very clear, when he said it is not so clear.  Note that throughout this opening historical discourse recounting the journey from Horeb to Moab, the phrase “at that time” appears ten times.  The Hebrew expression is ba’et (bet, ayin, tav), which can be translated as “in that time” or “at that time.”  The purpose of this simple Hebrew expression is to locate the events which Moses is recounting in the historical chronology which existed in time and space.  In other words, these events are not mere imaginings, fairytales, or wishful thinking; they are actual historical events that took place within the realm of human history.  Each time the phrase “at that time” appears in the text, it is pointing to some specific historical event.  We should, therefore, see this phrase as being the second part of another historical identifier.  Part A identifies the historical event while part B describes when something was said or done in relation to that historical event.

YHWH our Elohim spake unto us in Horeb, saying, Ye have dwelt long enough in this mount. (Deuteronomy 1:6 KJV) 

 

And I spake unto you at that time, saying, I am not able to bear you myself alone. (Deuteronomy 1:9 KJV)

 

Take you wise men, and understanding, and known among your tribes, and I will make them rulers over you.  ¹⁴And ye answered me, and said, The thing which thou hast spoken is good for us to do. (Deuteronomy 1:13-14 KJV)

 

And I charged your judges at that time, saying, Hear the causes between your brethren, and judge righteously between every man and his brother, and the stranger that is with him. (Deuteronomy 1:16 KJV)

 

And I commanded you at that time all the things which ye should do. (Deuteronomy 1:18 KJV)

 

And YHWH our Elohim delivered him (Sihon) before us; and we smote him, and his sons, and all his people. (Deuteronomy 2:33 KJV)

 

And we took all his cities at that time, and utterly destroyed the men, and the women, and the little ones, of every city, we left none to remain. (Deuteronomy 2:34 KJV)

 

And YHWH said unto me, Fear him not: for I will deliver him, and all his people, and his land, into thy hand; and thou shalt do unto him as thou didst unto Sihon king of the Amorites, which dwelt at Heshbon.  So YHWH our Elohim delivered into our hands Og also, the king of Bashan, and all his people: and we smote him until none was left to him remaining. (Deuteronomy 3:2-3 KJV)

 

And we took all his cities at that time, there was not a city which we took not from them, threescore cities, all the region of Argob, the kingdom of Og in Bashan. (Deuteronomy 3:4 KJV)

 

And we took at that time out of the hand of the two kings of the Amorites the land that was on this side Jordan, from the river of Arnon unto mount Hermon; ⁹(which Hermon the Sidonians call Sirion; and the Amorites call it Shenir;) ¹⁰all the cities of the plain, and all Gilead, and all Bashan, unto Salchah and Edrei, cities of the kingdom of Og in Bashan.  ¹¹For only Og king of Bashan remained of the remnant of giants; behold, his bedstead was a bedstead of iron; is it not in Rabbath of the children of Ammon?  Nine cubits was the length thereof, and four cubits the breadth of it, after the cubit of a man. (Deuteronomy 3:8-11 KJV)

 

And this land, which we possessed at that time, from Aroer, which is by the river Arnon, and half mount Gilead, and the cities thereof, gave I unto the Reubenites and to the Gadites.  ¹³And the rest of Gilead, and all Bashan, being the kingdom of Og, gave I unto the half tribe of Manasseh; all the region of Argob, with all Bashan, which was called the land of giants.  ¹⁴Jair the son of Manasseh took all the country of Argob unto the coasts of Geshuri and Maachathi; and called them after his own name, Bashanhavothjair, unto this day.  ¹⁵And I gave Gilead unto Machir.  ¹⁶And unto the Reubenites and unto the Gadites I gave from Gilead even unto the river Arnon half the valley, and the border even unto the river Jabbok, which is the border of the children of Ammon; ¹⁷the plain also, and Jordan, and the coast thereof, from Chinnereth even unto the sea of the plain, even the salt sea, under Ashdothpisgah eastward. (Deuteronomy 3:8-17 KJV)

 

And this land, which we possessed at that time, from Aroer, which is by the river Arnon, and half mount Gilead, and the cities thereof, gave I unto the Reubenites and to the Gadites. (Deuteronomy 3:12 KJV)

 

And I commanded you at that time, saying, YHWH your Elohim hath given you this land to possess it: ye shall pass over armed before your brethren the children of Israel, all that are meet for the war. (Deuteronomy 3:18 KJV)

 

And I commanded Joshua at that time, saying, Thine eyes have seen all that YHWH your Elohim hath done unto these two kings: so shall YHWH do unto all the kingdoms whither thou passest. (Deuteronomy 3:21 KJV)

 

And I besought YHWH at that time, saying… (Deuteronomy 3:23 KJV)

Note that the last several examples of the phrase “at that time” all identify the historical context to be the time when Israel conquered the land of Sihon and Og and began the occupation of the land of the Transjordan, dividing it among the tribes of Reuben and Gad and the half-tribe of Manasseh.  This locates Moses’ command to Joshua and his request to enter the promised land at the time of the settlement of the Transjordan.  This time frame for Moses’ words is confirmed in our text by the specific reference to the two kings.

And I commanded Joshua at that time, saying, Thine eyes have seen all that YHWH your Elohim hath done unto these two kings: so shall YHWH do unto all the kingdoms whither thou passest. (Deuteronomy 3:21 KJV)

By pointing to this specific time and historical event, Moses hopes to overcome the greatest obstacles to Israel’s success: fear and unbelief.  We noted in the past that fear and unbelief were distinguishing character traits of the exodus generation even while they were in Egypt.  While the children of Israel accepted the news of YHWH’S intention to deliver them from bondage with great zeal, the spark of faith was quickly quenched by the persistent persecution of Pharaoh.

And the people believed: and when they heard that YHWH had visited the children of Israel, and that He had looked upon their affliction, then they bowed their heads and worshipped. (Exodus 4:31 KJV)

 

And Pharaoh said, Who is YHWH, that I should obey His voice to let Israel go?  I know not YHWH, neither will I let Israel go. (Exodus 5:2 KJV)

 

And Moses spake so unto the children of Israel: but they hearkened not unto Moses for anguish of spirit, and for cruel bondage. (Exodus 6:9 KJV)

Again, let us draw the comparison with Yeshua’s parable of the sower.

Some fell upon stony places, where they had not much earth: and forthwith they sprung up, because they had no deepness of earth: ⁶and when the sun was up, they were scorched; and because they had no root, they withered away. (Matthew 13:5-6 KJV)

 

But he that received the seed into stony places, the same is he that heareth the word, and anon with joy receiveth it; ²¹yet hath he not root in himself, but dureth for a while: for when tribulation or persecution ariseth because of the word, by and by he is offended. (Matthew 13:20-21 KJV)

The children of Israel’s inability to believe or trust YHWH to protect them from the dangers and threats of Pharaoh and others caused YHWH to lead them on a circuitous route out of the promised land.

And it came to pass, when Pharaoh had let the people go, that Elohim led them not through the way of the land of the Philistines, although that was near; for Elohim said, Lest peradventure the people repent when they see war, and they return to Egypt. (Exodus 13:17 KJV)

The primary reason given in the Torah for leading the children of Israel southward into the Sinai Peninsula and through the Gulf of Aqaba was the fear of the threat of war from the Philistines.  The Torah is very clear that the Creator feared that the children of Israel, in such a weakened state of faith, would see the threat of war and turn back to bondage in Egypt.  We should note, however, that the path along which YHWH led the children of Israel did not take them away from danger; rather, it placed them in an even more threatening situation.

Speak unto the children of Israel, that they turn and encamp before Pihahiroth, between Migdol and the sea, over against Baalzephon: before it shall ye encamp by the sea.  ³For Pharaoh will say of the children of Israel, They are entangled in the land, the wilderness hath shut them in. (Exodus 14:2-3 KJV)

For the sake of clarity, let me state emphatically that I agree with the research of Dr. Lennart Moller and others who place the site of the Red Sea crossing at Nuweiba beach on the Gulf of Aqaba and have the children of Israel crossing from Nuweiba on the Sinai Peninsula into the wilderness of Midian in Arabia.[1]  If Dr. Moller is correct, Pihahiroth (the mouth of the gorge) is a steep-walled, narrow passage that leads through the mountains on the eastern edge of the Sinai Peninsula and empties out onto Nuweiba beach.  Had YHWH led the children of Israel along the northern route to the promised land by way of the Philistines, they could have turned back.  By leading them through Pihahiroth, however, there was no way for the children of Israel to turn back.  When Pharaoh came after the children of Israel, they were trapped between the steep walls of the gorge with Pharaoh behind them and the Red Sea in front of them.  Again, note that the children of Israel were afraid.

But the Egyptians pursued after them, all the horses and chariots of Pharaoh, and his horsemen, and his army, and overtook them encamping by the sea, beside Pihahiroth, before Baalzephon.  ¹⁰And when Pharaoh drew nigh, the children of Israel lifted up their eyes, and, behold, the Egyptians marched after them; and they were sore afraid: and the children of Israel cried out unto YHWH. (Exodus 14:9-10 KJV)

Let us take careful note that YHWH did not concede to the Israelites’ fear and unbelief.  YHWH knew that the children of Israel were fearful and lacking faith when He led them away from the way of the Philistines, but He did not simply cater to their fear and unbelief.  Instead, YHWH led them another way, where they would also be afraid but would have no way to repent and turn back.  By leading the children of Israel into the narrow passage of Pihahiroth, YHWH placed Israel in the perfect place to witness His power, glory, and willingness to save them from their enemies.

And Moses said unto the people, Fear ye not, stand still, and see the salvation of YHWH, which He will shew to you to day: for the Egyptians whom ye have seen to day, ye shall see them again no more for ever.  ¹⁴YHWH shall fight for you, and ye shall hold your peace. (Exodus 14:13-14 KJV)

YHWH did deliver the children of Israel from the threat of Pharaoh in a most miraculous way.

And Moses stretched out his hand over the sea; and YHWH caused the sea to go back by a strong east wind all that night, and made the sea dry land, and the waters were divided.  ²²And the children of Israel went into the midst of the sea upon the dry ground: and the waters were a wall unto them on their right hand, and on their left. (Exodus 14:21-22 KJV)

 

And Moses stretched forth his hand over the sea, and the sea returned to his strength when the morning appeared; and the Egyptians fled against it; and YHWH overthrew the Egyptians in the midst of the sea.  ²⁸And the waters returned, and covered the chariots, and the horsemen, and all the host of Pharaoh that came into the sea after them; there remained not so much as one of them.  ²⁹But the children of Israel walked upon dry land in the midst of the sea; and the waters were a wall unto them on their right hand, and on their left.  ³⁰Thus YHWH saved Israel that day out of the hand of the Egyptians; and Israel saw the Egyptians dead upon the sea shore.  ³¹And Israel saw that great work which YHWH did upon the Egyptians: and the people feared YHWH, and believed YHWH, and His servant Moses. (Exodus 14:27-31 KJV)

However, even the spectacular deliverance from Egypt and Pharaoh’s army was not enough to evoke a consistent faith within the children of Israel.  While the exodus from Egypt clearly demonstrated YHWH’S ability and willingness to deal with military threats, the wilderness journey challenged Israel to believe that YHWH could likewise deal with the more mundane threat of the lack of food and water.  So it was throughout the wilderness journey that the children of Israel murmured and complained against Moses and, ultimately, YHWH because they did not believe YHWH would be able to provide sustenance for so many people.  The Israelites repeatedly accused Moses and YHWH of bringing them into the wilderness to die.

And they said unto Moses, Because there were no graves in Egypt, hast thou taken us away to die in the wilderness?  Wherefore hast thou dealt thus with us, to carry us forth out of Egypt? (Exodus 14:11 KJV)

 

And why have ye brought up the congregation of YHWH into this wilderness, that we and our cattle should die there? (Numbers 20:4 KJV)

 

The people spake against Elohim, and against Moses, Wherefore have ye brought us up out of Egypt to die in the wilderness?  For there is no bread, neither is there any water; and our soul loatheth this light bread. (Numbers 21:5 KJV)

 

And the people murmured against Moses, saying, What shall we drink? (Exodus 15:24 KJV)

 

And all the congregation of the children of Israel journeyed from the wilderness of Sin, after their journeys, according to the commandment of YHWH, and pitched in Rephidim: and there was no water for the people to drink.  ²Wherefore the people did chide with Moses, and said, Give us water that we may drink.  And Moses said unto them, Why chide ye with me?  Wherefore do ye tempt YHWH?  ³And the people thirsted there for water; and the people murmured against Moses, and said, Wherefore is this that thou hast brought us up out of Egypt, to kill us and our children and our cattle with thirst? (Exodus 17:1-3 KJV)

 

And there was no water for the congregation: and they gathered themselves together against Moses and against Aaron.  ³And the people chode with Moses, and spake, saying, Would Elohim that we had died when our brethren died before YHWH!  ⁴And why have ye brought up the congregation of YHWH into this wilderness, that we and our cattle should die there?  ⁵And wherefore have ye made us to come up out of Egypt, to bring us in unto this evil place?  It is no place of seed, or of figs, or of vines, or of pomegranates; neither is there any water to drink. (Numbers 20:2-5 KJV)

Even after experiencing the miraculous provision of YHWH in the wilderness, when it came time to enter the promised land it was once again fear and unbelief that prevented the children of Israel from fulfilling their calling and receiving their inheritance.

But the men that went up with him said, We be not able to go up against the people; for they are stronger than we.  ³²And they brought up an evil report of the land which they had searched unto the children of Israel, saying, The land, through which we have gone to search it, is a land that eateth up the inhabitants thereof; and all the people that we saw in it are men of a great stature.  ³³And there we saw the giants, the sons of Anak, which come of the giants: and we were in our own sight as grasshoppers, and so we were in their sight. (Numbers 13:31-33 KJV)

 

And all the congregation lifted up their voice, and cried; and the people wept that night.  ²And all the children of Israel murmured against Moses and against Aaron: and the whole congregation said unto them, Would Elohim that we had died in the land of Egypt!  Or would Elohim we had died in this wilderness!  ³And wherefore hath YHWH brought us unto this land, to fall by the sword, that our wives and our children should be a prey?  Were it not better for us to return into Egypt? (Numbers 14:1-3 KJV)

 

And YHWH said unto Moses, How long will this people provoke Me?  And how long will it be ere they believe Me, for all the signs which I have shewed among them? (Numbers 14:11 KJV)

 

Because all those men which have seen My glory, and My miracles, which I did in Egypt and in the wilderness, and have tempted Me now these ten times, and have not hearkened to My voice; ²³surely they shall not see the land which I sware unto their fathers, neither shall any of them that provoked Me see it. (Numbers 14:22-23 KJV)

 

Notwithstanding ye would not go up, but rebelled against the commandment of YHWH your Elohim: ²⁷and ye murmured in your tents, and said, Because YHWH hated us, He hath brought us forth out of the land of Egypt, to deliver us into the hand of the Amorites, to destroy us.  ²⁸Whither shall we go up?  Our brethren have discouraged our heart, saying, The people is greater and taller than we; the cities are great and walled up to heaven; and moreover we have seen the sons of the Anakims there. (Deuteronomy 1:26-28 KJV)

 

Then I said unto you, Dread not, neither be afraid of them.  ³⁰YHWH your Elohim which goeth before you, He shall fight for you, according to all that He did for you in Egypt before your eyes; ³¹and in the wilderness, where thou hast seen how that YHWH thy Elohim bare thee, as a man doth bear his son, in all the way that ye went, until ye came into this place.  ³²Yet in this thing ye did not believe YHWH your Elohim. (Deuteronomy 1:29-32 KJV)

After the people of the wilderness generation demonstrated courage and faith in their victories over Sihon and Og, Moses quickly rebuked the leaders of the tribes of Reuben and Gad when they suggested that they settle in the land of the Transjordan.  Moses was afraid that this request would incite fear in hearts of their brethren and cause them to be sent back into the wilderness.

And Moses said unto the children of Gad and to the children of Reuben, Shall your brethren go to war, and shall ye sit here?  ⁷And wherefore discourage ye the heart of the children of Israel from going over into the land which YHWH hath given them?  ⁸Thus did your fathers, when I sent them from Kadeshbarnea to see the land.  ⁹For when they went up unto the valley of Eshcol, and saw the land, they discouraged the heart of the children of Israel, that they should not go into the land which YHWH had given them.  ¹⁰And YHWH’S anger was kindled the same time, and He sware, saying, ¹¹Surely none of the men that came up out of Egypt, from twenty years old and upward, shall see the land which I sware unto Abraham, unto Isaac, and unto Jacob; because they have not wholly followed Me: ¹²save Caleb the son of Jephunneh the Kenezite, and Joshua the son of Nun: for they have wholly followed YHWH.  ¹³And YHWH’S anger was kindled against Israel, and He made them wander in the wilderness forty years, until all the generation, that had done evil in the sight of YHWH, was consumed.  ¹⁴And, behold, ye are risen up in your fathers’ stead, an increase of sinful men, to augment yet the fierce anger of YHWH toward Israel.  ¹⁵For if ye turn away from after Him, He will yet again leave them in the wilderness; and ye shall destroy all this people. (Numbers 32:6-15 KJV)

It should not surprise us, therefore, that much of Moses’ historical discourse is addressed to overcoming fear and unbelief.

And I said unto you, Ye are come unto the mountain of the Amorites, which YHWH our Elohim doth give unto us.  ²¹Behold, YHWH thy Elohim hath set the land before thee: go up and possess it, as YHWH Elohim of thy fathers hath said unto thee; fear not, neither be discouraged. (Deuteronomy 1:20-21 KJV)

 

Then I said unto you, Dread not, neither be afraid of them. (Deuteronomy 1:29 KJV)

 

YHWH your Elohim which goeth before you, He shall fight for you, according to all that He did for you in Egypt before your eyes. (Deuteronomy 1:30 KJV)

 

For YHWH thy Elohim hath blessed thee in all the works of thy hand: He knoweth thy walking through this great wilderness: these forty years YHWH thy Elohim hath been with thee; thou hast lacked nothing. (Deuteronomy 2:7 KJV)

 

This day will I begin to put the dread of thee and the fear of thee upon the nations that are under the whole heaven, who shall hear report of thee, and shall tremble, and be in anguish because of thee. (Deuteronomy 2:25 KJV)

 

Ye shall not fear them: for YHWH your Elohim He shall fight for you. (Deuteronomy 3:22 KJV)

Moses repeatedly reminds the wilderness generation of all the marvelous and mighty things YHWH has done for the children of Israel throughout the whole of their journey from Egypt to the plains of Moab.  It is upon the historical reality of these events that the children of Israel are to base their faith.  We should note that Israel’s faith is not based upon intellectual ascent to a specific theological dogma or doctrine.  The faith of the children of Israel is based upon experience and relationship with the living Elohim.  This is why Moses takes such great care to locate every event in historical reality.  Moses is not asking the Israelites to believe an ancient myth or fictitious and fanciful story; rather, Moses is grounding their faith in historical reality.  This is what you have seen YHWH do with your own eyes; therefore, believe!

We should take careful note of the relationship that exists between fear and unbelief on the one hand and belief and the fear of YHWH on the other.  We should understand that there are various degrees of unbelief.  In the most extreme case of unbelief, a person denies the very existence of the Creator.  Those who genuinely hold to a reality that there is absolutely no divine benevolent being clearly demonstrate no fear of YHWH.  However, this does not mean that the unbeliever will not experience or express fear.  When one does not believe in a benevolent divine being, then the weight of the world falls largely upon one’s own shoulders.  Unbelievers are often filled with anxiety and fear at their own inability to control or cope with various circumstances in their lives.  War, sickness, unemployment, threatening acts of nature, and the unpredictability of other human beings become sources of fear.  Without any outside means of deliverance or intervention, life’s circumstances can become quite terrifying.  Those who do not believe in YHWH will still fear man and circumstances.

Although fear of man and circumstances is generally a sign of unbelief, we must be careful to distinguish between the belief that there is no benevolent Elohim and the belief that YHWH exists but is neither capable nor willing to help the individual in need.  In the first form of unbelief, the individual in need denies the very existence of a helpful divine being and, therefore, relies solely upon his own limited resources.  When circumstances and need surpass his finite resources, the individual suffers anxiety and fear.  In the second form of unbelief the individual may believe that there is a divine being but does not believe the divine being is able or willing to help.  It is this last form of unbelief that the children of Israel suffered.  The children of Israel clearly believed in YHWH, but somehow, in spite of all they observed with their own eyes and heard with their own ears, they still could not bring themselves to trust that the Creator of the universe would deliver on His promises to them.  We see such a fear even in the patriarch Jacob.  When Jacob fled Canaan because of his brother Esau’s threat to kill him, he had a powerful vision at Bethel.  When he awoke from the vision, Jacob made a very specific vow.

And Jacob vowed a vow, saying, If Elohim will be with me, and will keep me in this way that I go, and will give me bread to eat, and raiment to put on, ²¹so that I come again to my father’s house in peace; then shall YHWH be my Elohim: ²²and this stone, which I have set for a pillar, shall be Elohim’s house: and of all that Thou shalt give me I will surely give the tenth unto Thee. (Genesis 28:20-22 KJV)

Many misinterpret this vow as Jacob bargaining with YHWH, but this is clearly not the case.  Jacob is not negotiating with Elohim.  The “if” must be understood in terms of fear.  Jacob believes that YHWH can and is willing do what he requests.  However, Jacob also recognizes that one may disqualify oneself from YHWH’S kindness and provoke His wrath instead.  Let us recall that Esau disqualified himself from YHWH’S favor by despising his birthright.  Reuben disqualified himself from the favor of the firstborn by sleeping with his father’s concubine.  By their rebellion against YHWH, the people of the exodus generation disqualified themselves from being the generation to realize the fulfillment of the Abrahamic covenant.  So too in the passage above, Jacob likewise feared that he would disqualify himself from realizing all YHWH intended to do for him.  Jacob clearly believed that there was a benevolent divine being, but he feared that he would not be worthy of His favor.

Here we see yet another type of fear as it relates to faith.  While the genuine unbeliever has no fear of YHWH, the genuine believer does fear Him.  The genuine believer may at first fear the very presence of YHWH and His terrible holiness.

For YHWH thy Elohim is a consuming fire, even a jealous Elohim. (Deuteronomy 4:24 KJV)

 

And He said, Behold, I make a covenant: before all thy people I will do marvels, such as have not been done in all the earth, nor in any nation: and all the people among which thou art shall see the work of YHWH: for it is a terrible thing that I will do with thee. (Exodus 34:10 KJV)

 

Thou shalt not be affrighted at them: for YHWH thy Elohim is among you, a mighty Elohim and terrible. (Deuteronomy 7:21 KJV)

 

For YHWH your Elohim is Elohim of elohim, and Lord of lords, a great Elohim, a mighty, and a terrible, which regardeth not persons, nor taketh reward. (Deuteronomy 10:17 KJV)

 

Thou shalt not bow down thyself to them, nor serve them: for I YHWH thy Elohim am a jealous Elohim, visiting the iniquity of the fathers upon the children unto the third and fourth generation of them that hate Me. (Exodus 20:5 KJV)

 

Who can stand before His indignation?  And who can abide in the fierceness of His anger?  His fury is poured out like fire, and the rocks are thrown down by Him. (Nahum 1:6 KJV)

Let us recall the children of Israel’s reaction when YHWH first drew near to them.

And all the people saw the thunderings, and the lightnings, and the noise of the trumpet, and the mountain smoking: and when the people saw it, they removed, and stood afar off.  ¹⁹And they said unto Moses, Speak thou with us, and we will hear: but let not Elohim speak with us, lest we die. (Exodus 20:18-19 KJV)

Fear of YHWH is the appropriate response of the genuine believer.  In fact, we can say that fear of YHWH is a virtuous mark of the genuine believer.

And Joseph said unto them the third day, This do, and live; for I fear Elohim. (Genesis 42:18 KJV)

 

Moreover thou shalt provide out of all the people able men, such as fear Elohim, men of truth, hating covetousness; and place such over them, to be rulers of thousands, and rulers of hundreds, rulers of fifties, and rulers of tens. (Exodus 18:21 KJV)

 

Let us hear the conclusion of the whole matter: fear Elohim, and keep His commandments: for this is the whole duty of man. (Ecclesiastes 12:13 KJV)

 

Honour all men.  Love the brotherhood.  Fear Elohim.  Honour the king. (1 Peter 2:17 KJV)

 

Saying with a loud voice, Fear Elohim, and give glory to Him; for the hour of His judgment is come: and worship Him that made heaven, and earth, and the sea, and the fountains of waters. (Revelation 14:7 KJV)

 

Having therefore these promises, dearly beloved, let us cleanse ourselves from all filthiness of the flesh and spirit, perfecting holiness in the fear of Elohim. (2 Corinthians 7:1 KJV)

 

Submitting yourselves one to another in the fear of Elohim. (Ephesians 5:21 KJV)

 

The fear of YHWH is clean, enduring for ever: the judgments of YHWH are true and righteous altogether. (Psalm 19:9 KJV)

 

The fear of YHWH is the beginning of wisdom: a good understanding have all they that do His commandments: His praise endureth for ever. (Psalm 111:10 KJV)

 

The fear of YHWH is the beginning of knowledge: but fools despise wisdom and instruction. (Proverbs 1:7 KJV)

 

The fear of YHWH is the beginning of wisdom: and the knowledge of the holy is understanding. (Proverbs 9:10 KJV)

 

The fear of YHWH prolongeth days: but the years of the wicked shall be shortened. (Proverbs 10:27 KJV)

 

In the fear of YHWH is strong confidence: and His children shall have a place of refuge.  ²⁷The fear of YHWH is a fountain of life, to depart from the snares of death. (Proverbs 14:26-27 KJV)

 

The fear of YHWH is the instruction of wisdom; and before honour is humility. (Proverbs 15:33 KJV)

 

By mercy and truth iniquity is purged: and by the fear of YHWH men depart from evil. (Proverbs 16:6 KJV)

 

The fear of YHWH tendeth to life: and he that hath it shall abide satisfied; he shall not be visited with evil. (Proverbs 19:23 KJV)

 

By humility and the fear of YHWH are riches, and honour, and life. (Proverbs 22:4 KJV)

 

Let not thine heart envy sinners: but be thou in the fear of YHWH all the day long. (Proverbs 23:17 KJV)

Better is little with the fear of YHWH than great treasure and trouble therewith. (Proverbs 15:16 KJV)

Yeshua also teaches us that we are to fear YHWH, not man.

And fear not them which kill the body, but are not able to kill the soul: but rather fear Him which is able to destroy both soul and body in hell. (Matthew 10:28 KJV)

It is the fear of YHWH that inspires the believer to obedience.  Fear of the wrath and judgment of the Sovereign Judge of the universe can indeed be a powerful incentive to do what is commanded and what is right.  However, there is more to the fear of YHWH than simply the fear of punishment.  Genuine fear of YHWH is rooted in the reality that every good blessing we have ever known, including the gift of life itself, has come from and is contingent upon our relationship with the Sovereign Creator of the universe.  This type of fear is clearly the sentiment behind the following verse:

But there is forgiveness with Thee, that Thou mayest be feared. (Psalm 130:4 KJV)

At first, this verse may strike us as odd.  Why would we fear YHWH if He is forgiving?  The psalmist contends, however, that we should fear YHWH because He holds the key to forgiveness.  YHWH alone decides who shall be forgiven and who shall not.  No one else can forgive that which YHWH does not forgive.  In other words, what does it matter if one wicked scoundrel declares another wicked scoundrel to be forgiven of all his wickedness!  The saving forgiveness we are looking for must come from the judgment of the Sovereign One.  Only when YHWH says we are forgiven shall we find peace, comfort, and consolation.

In this regard the fear of a genuine believer is not so much a fear of what YHWH may do but of what may happen to us if we are separated from the source of our life, sustenance, and salvation.  Let us recall the fear the children of Israel felt in the wilderness of Sinai when YHWH announced that He would not be going up to the land with them.

Unto a land flowing with milk and honey: for I will not go up in the midst of thee; for thou art a stiffnecked people: lest I consume thee in the way.  ⁴And when the people heard these evil tidings, they mourned: and no man did put on him his ornaments. (Exodus 33:3-4 KJV)

We should note that YHWH did not want to go up with the children of Israel because His holiness would have consumed them in their unholy and stubborn state.  However, the children of Israel realized that YHWH was the source of their life, sustenance, and salvation.  They knew that without Him in their midst, they would quickly be destroyed by the inhabitants of the lands through which they journeyed.  The children of Israel’s very existence was contingent upon their relationship with YHWH.  The absence of YHWH or alienation from YHWH was, therefore, the greater motivator for obedience.  Let us recall the twofold nature of the ministry of the Levites, who were to protect the camp of YHWH from being defiled by the children of Israel and, at the same time, protect the children of Israel from the holiness of YHWH.  The Levitical ministry was to instill in the children of Israel the fear of YHWH’S holy and consuming presence, as well as to prevent Israel from violating the proper protocol, causing YHWH to withdraw His presence from the camp.  Faith and the proper fear of YHWH are to be manifested in Israel’s unique relationship with this very unique Elohim.

We should also note here that the lack of the fear of YHWH is clearly a mark of the unbeliever and the wicked.

And Abraham said, Because I thought, Surely the fear of Elohim is not in this place; and they will slay me for my wife’s sake. (Genesis 20:11 KJV)

 

The transgression of the wicked saith within my heart, that there is no fear of Elohim before his eyes. (Psalm 36:1 KJV)

 

There is none that understandeth, there is none that seeketh after Elohim.  ¹²They are all gone out of the way, they are together become unprofitable; there is none that doeth good, no, not one.  ¹³Their throat is an open sepulchre; with their tongues they have used deceit; the poison of asps is under their lips: ¹⁴whose mouth is full of cursing and bitterness: ¹⁵their feet are swift to shed blood: ¹⁶destruction and misery are in their ways: ¹⁷and the way of peace have they not known: ¹⁸there is no fear of Elohim before their eyes. (Romans 3:11-18 KJV)

 

Then shall they call upon me, but I will not answer; they shall seek me early, but they shall not find me: for that they hated knowledge, and did not choose the fear of YHWH. (Proverbs 1:29 KJV)

It was not the Amalekites, Edomites, Moabites, Ammonites, Philistines, Canaanites, Anakim, Emim, and Zamzummim that were Israel’s greatest threat; it was fear generated by unbelief.  Fear and unbelief were the first enemies Israel would have to overcome.

Before we continue with our study, let me just warn against oversimplifying this matter or quickly judging the exodus generation for their failure.  When we find ourselves facing the uncertain circumstances of life, we too often fall to the same enemy.  We have all faced circumstances in our lives that have challenged our faith.  We all have faced moments when everything we believe is put to the test.  Like Israel, sometimes YHWH leads us into circumstances where we have no other choice but to watch as He works miraculously to deliver us.  It is in such situations that our faith is built.  Again, faith is to be based on our experience with the living Elohim, not merely on old stories of ancient days.  Our faith is based on our living relationship with the Sovereign One.  We recall the ancient stories so we can know what to expect and be able to identify His invisible hand in our deliverance, but our faith is based on what we experience in our day-to-day lives with YHWH.

With this said, we should understand Moses’ command to Joshua.

And I commanded Joshua at that time, saying, Thine eyes have seen all that YHWH your Elohim hath done unto these two kings: so shall YHWH do unto all the kingdoms whither thou passest.  ²²Ye shall not fear them: for YHWH your Elohim He shall fight for you. (Deuteronomy 3:21-22 KJV)

Moses is called upon by YHWH to encourage and strengthen Joshua so that he will not falter in his calling to lead the children of Israel into the land of promise.

But charge Joshua, and encourage him, and strengthen him: for he shall go over before this people, and he shall cause them to inherit the land which thou shalt see. (Deuteronomy 3:28 KJV)

While it may, at first, seem a strange thought, I will suggest that Moses’ own request to enter the land is part of this effort to strengthen and encourage Joshua.  We noted in the opening outline how the charge and command to Joshua sit like parentheses around Moses’ plea to YHWH to enter the land of promise.

• Deuteronomy 3:21-22         Moses charges Joshua not to fear
  • Deuteronomy 3:23-25        Moses’ plea to enter the land
  • Deuteronomy 3:26-27        YHWH’S response to Moses
• Deuteronomy 3:28              Moses is commanded to strengthen Joshua

 

We should not see the insertion of Moses’ plea and YHWH’S response as an interruption of the story but as the heart of it.  Let us look at Moses’ plea and YHWH’S response, as well as their connection with the surrounding texts.

And I besought YHWH at that time, saying, ²⁴O Adonai YHWH, Thou hast begun to shew Thy servant Thy greatness, and Thy mighty hand: for what Elohim is there in heaven or in earth, that can do according to Thy works, and according to Thy might?  ²⁵I pray Thee, let me go over, and see the good land that is beyond Jordan, that goodly mountain, and Lebanon. (Deuteronomy 3:23-25 KJV)

First, let us take note of the familiar phrase “at that time,” which seeks to locate Moses’ plea in time and space.  The historical event Moses is connecting to is the conquest of the lands of Sihon and Og.

And YHWH said unto me, Fear him not: for I will deliver him, and all his people, and his land, into thy hand; and thou shalt do unto him as thou didst unto Sihon king of the Amorites, which dwelt at Heshbon.  ³So YHWH our Elohim delivered into our hands Og also, the king of Bashan, and all his people: and we smote him until none was left to him remaining. (Deuteronomy 3:2-3 KJV)

It was at the time of this conquest that Moses commanded Joshua not to fear, and it was at this time that Moses made his plea.  We should understand that this was not merely a random act on the part of Moses.  Moses’ plea is intrinsically connected to its context, both historically and practically.  Let us note carefully the reason Moses gives for raising this request at this particular time.

And I besought YHWH at that time, saying, ²⁴O Adonai YHWH, Thou hast begun to shew Thy servant Thy greatness, and Thy mighty hand: for what Elohim is there in heaven or in earth, that can do according to Thy works, and according to Thy might?  ²⁵I pray Thee, let me go over, and see the good land that is beyond Jordan, that goodly mountain, and Lebanon. (Deuteronomy 3:23-25 KJV)

What inspires Moses to ask YHWH permission to enter the promised land is the very location from which Moses makes the request.  YHWH has clearly given the children of Israel the land of Sihon and Og.  The tribes of Reuben and Gad and the half-tribe of Manasseh were granted an inheritance in the Transjordan.  We have already discussed the fact that the boundaries as described to Abraham are larger than those described to Moses.  In the covenant made with Abraham we were given two very significant landmarks.

In the same day YHWH made a covenant with Abram, saying, Unto thy seed have I given this land, from the river of Egypt unto the great river, the river Euphrates. (Genesis 15:18 KJV)

The first landmark is “the river of Egypt.”  The second is “the great river, the river Euphrates.”  The phrase “the river of Egypt” has raised numerous questions as to whether it is a reference to the Nile River or whether it is referring to the Wadi El-Arish, located at the border between the Negev and the Sinai Peninsula.  Jacob Milgrom clearly defines the phrase as being synonymous with the wadi described in Numbers 34:5.

And the border shall fetch a compass from Azmon unto the river of Egypt, and the goings out of it shall be at the sea. (Numbers 34:5 KJV)

Hebrew nachlah mitzrayim, modern Wadi El-’Arish, is a long and deep watercourse that is full only after a substantial rain.  It constitutes a natural barrier between the Negev and the Sinai Peninsula.[2]

We must note, however, that two different Hebrew words are used to describe the boundaries of the land.  In the covenant made with Abraham, the Hebrew phrase translated as “the river of Egypt” is nehar Mitzrayim.  The Hebrew word nahar (nun, hey, resh) or nehar (when used before the name of the river) means “river” or “stream.”  It is the same word used to describe “the great river, the river Euphrates” – hanahar hagadol nehar Prat.

In Numbers 34:1ff. the southern border is marked by the landmark nachlah Mitzrayim.  The Hebrew word nachlah comes from the root nachal (nun, chet, lammed), which means “wadi,” “ravine,” “valley,” or “torrent.”  There is a big difference between a nahar or “river” and a nachal or “wadi.”  A wadi is a valley or ravine generally caused by erosion from seasonal rains.  In the desert where the mountains are rocky, seasonal rains pour down the mountains with great force.  A wadi with very steep banks is generally carved into the topography of the land.  For much of the year the wadi is empty, like a dry river bed.  Because wadis are a path for water, they are often filled with fertile silt and vegetation.  Since the sides of a wadi are steep, they are used for grazing animals.  A river or nahar, like the Euphrates or the Nile, is filled with water year round and is often the source of irrigation for fields and orchards.  These two different Hebrew words clearly describe two different types of landmarks.

I suggest, therefore, that the boundaries of the Abrahamic covenant stretch from the Nile River (nahar) all the way to the Euphrates River (nahar).  This territory is most often referred to by modern geologists and anthropologists as the “Fertile Crescent.”  In Numbers 34:1ff., however, the boundaries being described are clearly much smaller.  In Numbers 34:5 “the river of Egypt” is referring to the Wadi El Arish on the southeastern border between the Sinai Peninsula and the Negev.  The western border of the land is the Mediterranean Sea, and the eastern border is, for the most part, the western bank of the Jordan River.  The southern border of the land borders on the land of Edom in the wilderness of Zin, even to the southern tip of the Dead Sea.  In the north, the border extends well into what is today Lebanon and Syria.  When reading the landmarks of the northern border, we need be careful not to confuse the Mount Hor mentioned in Numbers 34:7-8 with the Mount Hor where Aaron died.

And the children of Israel, even the whole congregation, journeyed from Kadesh, and came unto mount Hor.  ²³And YHWH spake unto Moses and Aaron in mount Hor, by the coast of the land of Edom, saying, ²⁴Aaron shall be gathered unto his people: for he shall not enter into the land which I have given unto the children of Israel, because ye rebelled against My word at the water of Meribah.  ²⁵Take Aaron and Eleazar his son, and bring them up unto mount Hor: ²⁶and strip Aaron of his garments, and put them upon Eleazar his son: and Aaron shall be gathered unto his people, and shall die there.  ²⁷And Moses did as YHWH commanded: and they went up into mount Hor in the sight of all the congregation.  ²⁸And Moses stripped Aaron of his garments, and put them upon Eleazar his son; and Aaron died there in the top of the mount: and Moses and Eleazar came down from the mount.  ²⁹And when all the congregation saw that Aaron was dead, they mourned for Aaron thirty days, even all the house of Israel. (Numbers 20:22-29 KJV)

 

And this shall be your north border: from the great sea ye shall point out for you mount Hor: ⁸from mount Hor ye shall point out your border unto the entrance of Hamath; and the goings forth of the border shall be to Zedad. (Numbers 34:7-8 KJV)

In reference to the Mount Hor of Aaron’s death, we need to take note of several important details.  First, let us understand the name of the place of Aaron’s death.  The Hebrew word for “mountain” is har (hey, resh).  In every other place a mountain is mentioned in the Bible, the name of the mountain follows the word har: har Sinai, har Horeb, har Seir, etc.  In the reference to this mountain, however, the order is reversed, hor ha-har.  It is possible that this expression is not a proper name but that hor is simply an archaic form of har; thus, the expression hor ha-har may mean, as the Septuagint translates it, oros to oros – “the mountain of the mountain” or “the summit of the mountain.”[3]  If this is, in fact, the case, then the whole ceremony performed by Moses at Aaron’s death may well have been on the summit of a mountain in the sight of all the children of Israel.  This same expression is used in Numbers 34:7 describing the northern border.  I would suggest, therefore, that hor ha-har is not to be used as a proper name but as a description of the summit of a mountain range in the north.  Jacob Milgrom writes:

Mount Hor—Not the Mount Hor that lies near the border of Edom where Aaron died (20:22-29; 33:38).  It is probably one of the northwestern summits of the Lebanese range north of Byblos (perhaps Ras Shaqqah or Jebel Akkar.[4]

With the exception of the northern border, the land described in Numbers 34 is roughly equivalent to the boundaries of the current modern State of Israel.

This clear difference in boundaries has caused those who believe in the “documentary theory” of the Torah to speculate that the difference between these two descriptions of the boundaries is evidence of several different sources and traditions.  Some scholars contend that the boundaries described in Numbers 34:1ff. are closer to the boundaries of the time of the monarchy and, therefore, were written later and added to the story.  Timothy R. Ashley writes:

Other lists of Israel’s borders are found in various places in the OT.  The most common designation for the whole land is “from Dan to Beer-sheba” (e.g., 1 Sam. 3:20), which comprises a smaller territory north to south than the present passage.  Gen. 15:18 expands the land from the river of Egypt (as here, v. 5) to the Euphrates.  Closer parallels to the present passage are found in Josh. 1:1-4 for the southern border and in Ezek. 47:13-20 for the whole territory.  Some scholars have concluded that the Numbers passage is based on one or both of these passages.[5]

Scripture gives us another simple answer to this question of the smaller borders.  As we have seen in previous portions, living as an individual, a single family, or clan among a larger people was very dangerous.  Let us recall Sarah’s abductions, Lot’s capture, and Jacob’s fear of retaliation after the incident at Shechem.

And Jacob said to Simeon and Levi, Ye have troubled me to make me to stink among the inhabitants of the land, among the Canaanites and the Perizzites: and I being few in number, they shall gather themselves together against me, and slay me; and I shall be destroyed, I and my house. (Genesis 34:30 KJV)

While Abraham was promised the land of Canaan 660 years prior to his descendants entering and taking possession of the land, he could not occupy the promised land because he was not numerous or strong enough to possess, inhabit, and protect the land.  Had Abraham on his own or with his small army of men tried to drive out all the occupants of Canaan at the time of the covenant, he surely would have been destroyed.  It was essential, therefore, that his descendants wait in Egypt until they were numerous enough to take the land and occupy it.  Even with 2.5 to 3 million people and 600,000 men of war, Israel was simply not large enough to conquer and occupy all the land promised to Abraham.  Therefore, YHWH declared that He would give the children of Israel the land little by little as they were capable of occupying it.

I will not drive them out from before thee in one year; lest the land become desolate, and the beast of the field multiply against thee.  ³⁰By little and little I will drive them out from before thee, until thou be increased, and inherit the land. (Exodus 23:29-30 KJV)

This first generation to reenter the land of promise will conquer and occupy only a small portion of the land where Abraham sojourned as a stranger.  As they grow in number, they are to conquer yet more land.  Just as Adam and Chava were placed in the Garden of Eden and commanded to populate the whole earth, so the children of Israel will begin fulfilling their calling in the small area of the promised land and then spread out to the rest of the land as they grow in strength, faith, and number.  We must also recall that only nine-and-a-half tribes will occupy this land.  The tribes of Reuben and Gad and the half-tribe of Manasseh were already granted their inheritance east of the Jordan River.

Now the children of Reuben and the children of Gad had a very great multitude of cattle: and when they saw the land of Jazer, and the land of Gilead, that, behold, the place was a place for cattle; ²the children of Gad and the children of Reuben came and spake unto Moses, and to Eleazar the priest, and unto the princes of the congregation, saying, ³Ataroth, and Dibon, and Jazer, and Nimrah, and Heshbon, and Elealeh, and Shebam, and Nebo, and Beon, ⁴even the country which YHWH smote before the congregation of Israel, is a land for cattle, and thy servants have cattle: ⁵wherefore, said they, if we have found grace in thy sight, let this land be given unto thy servants for a possession, and bring us not over Jordan. (Numbers 32:1-5 KJV)

 

And Moses gave unto them, even to the children of Gad, and to the children of Reuben, and unto half the tribe of Manasseh the son of Joseph, the kingdom of Sihon king of the Amorites, and the kingdom of Og king of Bashan, the land, with the cities thereof in the coasts, even the cities of the country round about. (Numbers 32:33 KJV)

The smaller boundaries are not meant to negate the promise made to Abraham; rather, they are to accommodate the small number of the children of Israel who will be taking possession of the land.

The occupation of the Transjordan by the tribes of Rueben and Gad and the half-tribe of Manasseh raises the question as to whether the Transjordan is, in fact, considered to be the promised land.  Dennis T. Olson addresses this matter quite rationally.

The land inside the boundaries outlined in Numbers 34 is to be divided among the nine-and-a-half tribes of Israel.  This excludes Reuben, Gad, and the half-tribe of Manasseh, since they have already received their land in the Transjordan region east of the Jordan River (34:13-15).  This raises the question about the status of the Transjordan and the two-and-a-half tribes who will live there.  Is that region part of the promised land?  Or are the tribes living there in a kind of “exile” outside the land?  Jacob Milgrom points out that there was no divine command to capture the Transjordan, no use of lots to decide its distribution, and no mention of the Transjordan in the boundary description of the land in Numbers 34:1-14.  Thus, Milgrom contends that the Transjordan was not considered by the writers of Numbers to be part of the promised land.  This is in contrast to the tradition of Deuteronomy 2:24.  In Deuteronomy, Milgrom argues, God does command the conquest of the Transjordan, and so it is considered part of the promised land (Milgrom pp.501-02).

In my judgment, the status of the Transjordan area in Numbers is not so clearly outside the promised land.  It is true that it is not included in the boundaries of chapter 34, and that it is not apportioned by lot.  But in the conquest of the Transjordan area ruled by the kings Sihon and Og, there is this note about the conquest of King Og in typical holy war language:

YHWH said to Moses, “Do not be afraid of him; for I have given him into your hand, with all his people, and all his land.  You shall do to him as you did to King Sihon of the Amorites who ruled in Heshbon.” (Num. 21:34)

God does indeed seem to command the conquest of this territory, and the request by Reuben, Gad, and the half-tribe of Manasseh to settle the land in Numbers 32 is negotiated with Moses as acceptable.  The Transjordan is a place of fuzzy borders, an in-between land not fully part of the promised land, yet settled by Israelite tribes.  It represents a place of negotiation, compromise, fluid boundaries, a place between exile and home.  Such a place is characteristic of this entire section concerning the new generation in Numbers 26-36; they are a generation for whom some boundaries are less than absolute, some laws are in need of negotiation, and some traditions require creative interpretation and compromise.[6]

In my estimation, the area occupied by the children of Reuben, Gad, and the half-tribe of Manasseh is clearly a part of the promised land as promised to Abraham and delivered into the hands of the Israelites by YHWH.  We should also recognize that where the Torah is followed, there the Kingdom of YHWH is present.  With this said, however, there is clearly a distinction made by Moses.  Moses is standing in the now conquered Transjordan, yet pleads with YHWH to enter the land of Canaan.  Does Moses, then, not consider the Transjordan to be part of the promised land?  I am suggesting that Moses does consider the Transjordan as part of the larger promised land and that this is precisely what he is referring to when he declares:

O Adonai YHWH, Thou hast begun to shew Thy servant Thy greatness, and Thy mighty hand… (Deuteronomy 3:24 KJV)

In other words, Moses felt privileged to see Reuben, Gad, and the half-tribe of Manasseh receive their inheritance.  If the Transjordan is part of the promised land, perhaps Moses thinks that YHWH has softened His prohibition and will allow him to enter the land of Canaan as well.  While this is one possible motivation for Moses to raise this question at this time, I believe there is yet another motive at work, which reveals itself in YHWH’S response to Moses.

But YHWH was wroth with me for your sakes, and would not hear me: and YHWH said unto me, Let it suffice thee; speak no more unto Me of this matter.  ²⁷Get thee up into the top of Pisgah, and lift up thine eyes westward, and northward, and southward, and eastward, and behold it with thine eyes: for thou shalt not go over this Jordan.  ²⁸But charge Joshua, and encourage him, and strengthen him: for he shall go over before this people, and he shall cause them to inherit the land which thou shalt see. (Deuteronomy 3:26-28 KJV)

There are two points that must be made to understand the motive.  First, let us recognize that Moses is asking to enter the land of Canaan, the very land that the exodus generation fearfully refused to enter earlier.

Whither shall we go up?  Our brethren have discouraged our heart, saying, The people is greater and taller than we; the cities are great and walled up to heaven; and moreover we have seen the sons of the Anakims there. (Deuteronomy 1:28 KJV)

The second point we should note specifically is whom Moses appears to blame for not being able to enter the land of Canaan.  It appears from this and earlier passages that Moses is blaming the children of Israel for not being allowed to enter the land.

Also YHWH was angry with me for your sakes, saying, Thou also shalt not go in thither. (Deuteronomy 1:37 KJV)

 

But YHWH was wroth with me for your sakes, and would not hear me: and YHWH said unto me, Let it suffice thee; speak no more unto Me of this matter. (Deuteronomy 3:26 KJV)

In that both of these verses are connected to Israel’s refusal to enter the land of Canaan, it appears as though the reason YHWH is refusing to allow Moses to enter the land of Canaan is because he is under the same curse as the exodus generation for their refusal to enter the land.  But is this truly the reason for Moses’ failure to enter the land?  Let us compare three other passages.

 

Take the rod, and gather thou the assembly together, thou, and Aaron thy brother, and speak ye unto the rock before their eyes; and it shall give forth his water, and thou shalt bring forth to them water out of the rock: so thou shalt give the congregation and their beasts drink.  ⁹And Moses took the rod from before YHWH, as He commanded him.  ¹⁰And Moses and Aaron gathered the congregation together before the rock, and he said unto them, Hear now, ye rebels; must we fetch you water out of this rock?  ¹¹And Moses lifted up his hand, and with his rod he smote the rock twice: and the water came out abundantly, and the congregation drank, and their beasts also.  ¹²And YHWH spake unto Moses and Aaron, Because ye believed Me not, to sanctify Me in the eyes of the children of Israel, therefore ye shall not bring this congregation into the land which I have given them. (Numbers 20:8-12 KJV)

Here we clearly see that this event took place long after the exodus generation’s refusal to enter the land.  We also see that Moses was being chastened by YHWH for his own failure to believe and sanctify YHWH in the eyes of the children of Israel.  That the reason for Moses not being allowed to enter the promised land is specifically because he struck the rock instead of speaking to it is confirmed for us later in the Torah.

For ye rebelled against My commandment in the desert of Zin, in the strife of the congregation, to sanctify Me at the water before their eyes: that is the water of Meribah in Kadesh in the wilderness of Zin. (Numbers 27:14 KJV)

 

And YHWH spake unto Moses that selfsame day, saying, ⁴⁹Get thee up into this mountain Abarim, unto mount Nebo, which is in the land of Moab, that is over against Jericho; and behold the land of Canaan, which I give unto the children of Israel for a possession: ⁵⁰and die in the mount whither thou goest up, and be gathered unto thy people; as Aaron thy brother died in mount Hor, and was gathered unto his people: ⁵¹because ye trespassed against Me among the children of Israel at the waters of Meribah-Kadesh, in the wilderness of Zin; because ye sanctified Me not in the midst of the children of Israel.  ⁵²Yet thou shalt see the land before thee; but thou shalt not go thither unto the land which I give the children of Israel. (Deuteronomy 32:48-52 KJV)

In all three of these passages we are told that the reason Moses was not permitted to enter the promised land was because of his own actions, not those of the children of Israel.

So what did Moses do wrong?  Moses had broken a commandment of YHWH and by doing so changed an important shadow picture of the Messiah.  Let us recall that Moses was commanded to provide water from a rock twice along the journey.  The first time Moses was instructed to smite the rock in order to bring forth water for the people.  The second time, however, he was instructed to speak to the rock in order to bring forth the water.

And YHWH said unto Moses, Go on before the people, and take with thee of the elders of Israel; and thy rod, wherewith thou smotest the river, take in thine hand, and go.  ⁶Behold, I will stand before thee there upon the rock in Horeb; and thou shalt smite the rock, and there shall come water out of it, that the people may drink.  And Moses did so in the sight of the elders of Israel. (Exodus 17:5-6 KJV)

And YHWH spake unto Moses, saying, ⁸Take the rod, and gather thou the assembly together, thou, and Aaron thy brother, and speak ye unto the rock before their eyes; and it shall give forth his water, and thou shalt bring forth to them water out of the rock: so thou shalt give the congregation and their beasts drink. (Numbers 20:7-8 KJV)

And Moses took the rod from before YHWH, as He commanded him.  ¹⁰And Moses and Aaron gathered the congregation together before the rock, and he said unto them, Hear now, ye rebels; must we fetch you water out of this rock?  ¹¹And Moses lifted up his hand, and with his rod he smote the rock twice: and the water came out abundantly, and the congregation drank, and their beasts also. (Numbers 20:9-11 KJV)

Instead of following YHWH’S instructions, Moses smote the rock with his rod.  Clearly his failure to follow YHWH’S instructions failed to sanctify YHWH before the eyes of the people.  Some may claim that since Moses pointed to himself as the source of the water, YHWH rebuked him.  Others claim that Moses did not believe water would come out of the rock by word alone and, therefore, smote the rock as at the earlier event.  However, I will suggest that the greater sin was in changing the Word of YHWH.  Here we must remember that even rituals in the Torah are visible words.  In this case, we learn from the testimony of the Brit Chadashah that this rock was a shadow picture of the Messiah.

Yeshua, the apostle Shaul, and other evangelists clearly understood the proclamation of the water coming from the rock.

And did all drink the same spiritual drink: for they drank of that spiritual Rock that followed them: and that Rock was Messiah. (1 Corinthians 10:4 KJV)

 

Therefore whosoever heareth these sayings of mine, and doeth them, I will liken him unto a wise man, which built his house upon a rock: ²⁵and the rain descended, and the floods came, and the winds blew, and beat upon that house; and it fell not: for it was founded upon a rock. (Matthew 7:24-25 KJV)

 

And have ye not read this Scripture; The stone which the builders rejected is become the head of the corner. (Mark 12:10 KJV)

 

This is the stone which was set at nought of you builders, which is become the head of the corner. (Acts 4:11 KJV)

 

Wherefore?  Because they sought it not by faith, but as it were by the works of the law.  For they stumbled at that stumblingstone; ³³as it is written, Behold, I lay in Sion a stumblingstone and rock of offence: and whosoever believeth on him shall not be ashamed. (Romans 9:32-33 KJV)

 

But we preach Messiah crucified, unto the Jews a stumblingblock, and unto the Greeks foolishness. (1 Corinthians 1:23 KJV)

 

And are built upon the foundation of the apostles and prophets, Yeshua Messiah himself being the chief corner stone. (Ephesians 2:20 KJV)

 

To whom coming, as unto a living stone, disallowed indeed of men, but chosen of Elohim, and precious. (1 Peter 2:4 KJV)

 

Unto you therefore which believe he is precious: but unto them which be disobedient, the stone which the builders disallowed, the same is made the head of the corner. (1 Peter 2:7 KJV)

 

And a stone of stumbling, and a rock of offence, even to them which stumble at the word, being disobedient: whereunto also they were appointed. (1 Peter 2:8 KJV)

We likewise see Yeshua associated with living water.

Yeshua answered and said unto her, If thou knewest the gift of Elohim, and who it is that saith to thee, Give me to drink; thou wouldest have asked of him, and he would have given thee living water. (John 4:10 KJV)

 

Yeshua answered and said unto her, Whosoever drinketh of this water shall thirst again. (John 4:13 KJV)

 

In the last day, that great day of the feast, Yeshua stood and cried, saying, If any man thirst, let him come unto me, and drink. (John 7:37 KJV)

By smiting the rock twice, Moses removed from before the eyes of the children of Israel the picture of the resurrected Messiah.  Yeshua was to be crucified, smitten by the cross but once.  After this, we only need to ask and he will pour out upon us the living water of the Word.  By changing this picture in the eyes of the children of Israel, Moses failed to sanctify YHWH for the provision of grace He had given them.

If Moses’ own actions are the reason for the prohibition against him entering the land, then we must question why Moses repeatedly connects this prohibition to Israel’s failure to enter the land.  The answer is really quite simple.  We have seen from the beginning of this portion that fear and unbelief are the greatest stumbling blocks to the children of Israel.  It was, after all, fear and unbelief that caused the exodus generation to refuse to enter the land.  We observed how Moses strongly rebuked the tribes of Reuben and Gad and the half-tribe of Manasseh for requesting to remain in the recently conquered land of the Transjordan.  Moses was afraid that the other tribes would interpret Reuben, Gad, and Manasseh’s request as fear of entering the land of Canaan.  We also observed how throughout Moses’ historical narrative he points to YHWH’S ability to defeat all the inhabitants of the land, including the “giants” that so frightened the first generation.  We may, therefore, see in Moses’ plea to enter the land his attempt to demonstrate that he himself is NOT afraid to enter the land of Canaan.  In other words, he repeatedly asks YHWH to let him enter the land so that no one misinterprets his failure to enter as fear.  This becomes evident in YHWH’S response to Moses.  Moses asks to enter, but YHWH says, “No.  Strengthen Joshua.”

Get thee up into the top of Pisgah, and lift up thine eyes westward, and northward, and southward, and eastward, and behold it with thine eyes: for thou shalt not go over this Jordan.  ²⁸But charge Joshua, and encourage him, and strengthen him: for he shall go over before this people, and he shall cause them to inherit the land which thou shalt see. (Deuteronomy 3:27-28 KJV)

Moses’ expression of his great desire to enter the land of Canaan is clearly a part of this encouragement and strengthening of Joshua.  As for why Moses says that YHWH prohibited him from entering for the children of Israel’s sake is so that the children of Israel recognize that entrance into the land is not by position, power, or prestige but by grace through faith.  If anyone deserved to enter the land of promise, surely it was Moses, yet even Moses and Aaron were prohibited from entering.  Only by grace through faith do the children of Israel enter the land.  This will be a constant theme throughout the book of Devarim.

YHWH did not set His love upon you, nor choose you, because ye were more in number than any people; for ye were the fewest of all people: ⁸but because YHWH loved you, and because He would keep the oath which He had sworn unto your fathers, hath YHWH brought you out with a mighty hand, and redeemed you out of the house of bondmen, from the hand of Pharaoh king of Egypt. (Deuteronomy 7:7-8 KJV)

 

When thou hast eaten and art full, then thou shalt bless YHWH thy Elohim for the good land which He hath given thee.  ¹¹Beware that thou forget not YHWH thy Elohim, in not keeping His commandments, and His judgments, and His statutes, which I command thee this day: ¹²lest when thou hast eaten and art full, and hast built goodly houses, and dwelt therein; ¹³and when thy herds and thy flocks multiply, and thy silver and thy gold is multiplied, and all that thou hast is multiplied; ¹⁴then thine heart be lifted up, and thou forget YHWH thy Elohim, which brought thee forth out of the land of Egypt, from the house of bondage; ¹⁵who led thee through that great and terrible wilderness, wherein were fiery serpents, and scorpions, and drought, where there was no water; who brought thee forth water out of the rock of flint; ¹⁶who fed thee in the wilderness with manna, which thy fathers knew not, that He might humble thee, and that He might prove thee, to do thee good at thy latter end; ¹⁷and thou say in thine heart, My power and the might of mine hand hath gotten me this wealth.  ¹⁸But thou shalt remember YHWH thy Elohim: for it is He that giveth thee power to get wealth, that He may establish His covenant which He sware unto thy fathers, as it is this day. (Deuteronomy 8:10-18 KJV)

Speak not thou in thine heart, after that YHWH thy Elohim hath cast them out from before thee, saying, For my righteousness YHWH hath brought me in to possess this land: but for the wickedness of these nations YHWH doth drive them out from before thee.  ⁵Not for thy righteousness, or for the uprightness of thine heart, dost thou go to possess their land: but for the wickedness of these nations YHWH thy Elohim doth drive them out from before thee, and that He may perform the word which YHWH sware unto thy fathers, Abraham, Isaac, and Jacob. (Deuteronomy 9:4-5 KJV)

Understanding that Moses’ life is simply a part of the proclamation of YHWH and His love is critical to understanding why Moses is not allowed into the promised land.  Understand that what Moses did to evoke such harsh judgment upon himself may also explain why it is Joshua the son of Nun who succeeds him.

Earlier, when Moses first received his chastisement, he asked YHWH to appoint another leader to replace him.

And Moses spake unto YHWH, saying, ¹⁶Let YHWH, the Elohim of the spirits of all flesh, set a man over the congregation, ¹⁷which may go out before them, and which may go in before them, and which may lead them out, and which may bring them in; that the congregation of YHWH be not as sheep which have no shepherd. (Numbers 27:15-17 KJV)

YHWH responded by appointing Joshua.

And YHWH said unto Moses, Take thee Joshua the son of Nun, a man in whom is the Spirit, and lay thine hand upon him. (Numbers 27:18 KJV)

We noted earlier the many similarities between Joshua and Yeshua.  We should note that the name of the Messiah is Yehoshua or Yeshua (in its shortened form).

And she shall bring forth a son, and thou shalt call his name Yeshua: for he shall yoshia his people from their sins. (Matthew 1:21 KJV)

The name of Joshua’s father is “Nun,” which is the fourteenth letter of the Hebrew alphabet.  In ancient Hebrew ideographs, the letter nun is a picture of a seed or sperm, which conveys the idea of life.  If we add this understanding to YHWH’S command to Moses, we would read the verse as follows:

And YHWH said unto Moses, Take thee ALEPH TAV (Messiah) Yehoshua the son of Life, a man in whom is the Spirit, and lay thine hand upon him. (Numbers 27:18 KJV)

It really doesn’t get much clearer than this.  Joshua is clearly meant to be a shadow picture of the Messiah and Good Shepherd of Israel.  Let us look at an interesting comparison between Joshua and Yeshua.

JOSHUA                                                                                                          YESHUA

Numbers 27:16-17      He is called to be a shepherd John 10:1-18; Matthew 18:12-14;

                                                                                                Matthew 10:6, 15:24

Numbers 27:15           He followed Moses                               Deuteronomy 18:18; Matthew 21:46;

                                                                                                Mark 6:4, 15; Luke 7:16; John 4:19;                                                                                      John 7:40

Numbers 27:18           He is filled with the Spirit                   Matthew 3:16; Mark 1:10; Luke 3:22;

                                                                                                John 3:34

Numbers 27:19           He stands before priests,                    Matthew 26:57, 27:15-21

                                    leaders, and the congregation

Numbers 27:23           Hands are laid upon him                    Matthew 26:50; Luke 22:63-65

Numbers 27:20, 23     He is given authority so the              Matthew 7:29, 21:23; Mark 1:22;

                                    children of Israel will listen to him     Luke 4:36; John 10:4, 14; 14:15,

                                                                                                21, 23; 15:10, 15; Matthew 12:50

Numbers 27:20           He is given the honor of Moses           Matthew 17:3-4; Mark 9:4-6;

                                                                                                Luke 9:30-33; Hebrews 3:3;

Luke 16:31; John 5:46; Luke 24:27, 44

Numbers 27:21           He leads the people into the               Revelation 19:11-15

                                    Kingdom

Let us recall that YHWH did indeed prophesy that in time, He would raise up another prophet like Moses.

And YHWH said unto me, They have well spoken that which they have spoken.  ¹⁸I will raise them up a Prophet from among their brethren, like unto thee, and will put My words in his mouth; and he shall speak unto them all that I shall command him.  ¹⁹And it shall come to pass, that whosoever will not hearken unto My words which he shall speak in My name, I will require it of him. (Deuteronomy 18:17-19 KJV)

While many point to Joshua the son of Nun as the fulfillment of this prophecy, this cannot be.  First, we should note that the prophecy is speaking of a time in the future – a time after Moses’ death.  We observe in our portion that Joshua is raised up in Moses’ lifetime.  Second, we should note that Joshua is not like Moses.  While Joshua is indeed anointed and filled with the Spirit, he does not have the same honor or intimacy with YHWH as Moses does.

And thou shalt put some of thine honour upon him, that all the congregation of the children of Israel may be obedient.  ²¹And he shall stand before Eleazar the priest, who shall ask counsel for him after the judgment of Urim before YHWH: at his word shall they go out, and at his word they shall come in, both he, and all the children of Israel with him, even all the congregation. (Numbers 27:20-21 KJV)

Note that Joshua is to be reliant upon the Cohen Gadol Eleazar and the Urim and Thummim, whereas Moses speaks with YHWH face to face.

And YHWH spake unto Moses face to face, as a man speaketh unto his friend.  And he turned again into the camp: but his servant Joshua, the son of Nun, a young man, departed not out of the tabernacle. (Exodus 33:11 KJV)

 

With him will I speak mouth to mouth, even apparently, and not in dark speeches; and the similitude of YHWH shall he behold: wherefore then were ye not afraid to speak against My servant Moses? (Numbers 12:8 KJV)

Joshua is clearly the shadow picture, but Yeshua is that Prophet raised up by YHWH who is most like Moses and may speak to the Sovereign One without means or reliance upon the Urim and Thummim or the Aaronic Priesthood.  I suggest that since Moses changed the shadow picture of the Messiah by his disobedience, YHWH appointed the Spirit-filled Yehoshua as a replacement for Moses so that the shadow picture would be restored.  Therefore, for the sake of the children of Israel, Moses will not lead them into the promised land, but Yehoshua, who follows Moses, will.

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[1] I highly recommend the book The Exodus Case by Dr. Lennart Moller, Scandinavia Publishing House.

[2] The JPS Torah Commentary: Numbers, Jacob Milgrom, Jewish Publication Society, Pg. 286

[3] The New International Commentary on the Old Testament, The Book of Numbers, Timothy R. Ashley, William B. Eerdmans Publishing Company, Note 7, Pg. 395

[4] The JPS Torah Commentary: Numbers, Jacob Milgrom, Jewish Publication Society, Pg. 186

[5] Ashley, Pg. 639

[6] Numbers (Interpretation, a Bible Commentary for Teaching and Preaching), Dennis T. Olson, John Knox Press, Pg. 188