Deuteronomy 32:52

32:48-52 Now Moses had done his work, why should he desire to live a day longer? God reminds him of the sin of which he had been guilty, for which he was kept from entering Canaan. It is good for the best of men to die repenting the infirmities of which they are conscious. But those may die with comfort and ease, whenever God calls for them, notwithstanding the sins they remember against themselves, who have a believing prospect, and a well-grounded hope of eternal life beyond death.

Yet thou shalt see the land before thee,.... Which Jarchi interprets, afar off; and so does Noldius (c); he saw it at a distance, as the Old Testament saints saw the things promised afar off, and were persuaded of them, though they did not enjoy them, Hebrews 11:13 , but thou shalt not go thither unto the land which I give the children of Israel; the land of Canaan was a gift of God to Israel, into which they were not to be introduced by Moses, but by Joshua; signifying that eternal life, or the heavenly Canaan, is the gift of God through Christ, the antitype of Joshua, and not to obtained by the works of the law. (c) Ebr. part. Concord. p. 626. so Ainsworth.

52. thou shalt see the land, but thou shalt not go thither—(Nu 27:12). Notwithstanding so severe a disappointment, not a murmur of complaint escapes his lips. He is not only resigned but acquiescing; and in the near prospect of his death, he pours forth the feelings of his devout heart in sublime strains and eloquent blessings.

"That self-same day," viz., the day upon which Moses had rehearsed the song to the children of Israel, the Lord renewed the announcement of his death, by repeating the command already given to him ( Numbers 27:12-14 ) to ascend Mount Nebo, there to survey the land of Canaan, and then to be gathered unto his people. In form, this repetition differs from the previous announcement, partly in the fact that the situation of Mount Nebo is more fully described (in the land of Moab, etc., as in Deuteronomy 1:5 ; Deuteronomy 29:1 ), and partly in the continual use of the imperative, and a few other trifling points. These differences may all be explained from the fact that the account here was not written by Moses himself.