Deuteronomy 3:25

KJV

I pray thee, let me go over, and see the good land that [is] beyond Jordan, that goodly mountain, and Lebanon.

KJV (with Strong's)

I pray thee, let me go over {H5674}, and see {H7200} the good {H2896} land {H776} that is beyond {H5676} Jordan {H3383}, that goodly {H2896} mountain {H2022}, and Lebanon {H3844}.

Complete Jewish Bible

Please! Let me go across and see the good land on the other side of the Yarden, that wonderful hill-country and the L'vanon!'

Berean Standard Bible

Please let me cross over and see the good land beyond the Jordan—that pleasant hill country as well as Lebanon!”

American Standard Version

Let me go over, I pray thee, and see the good land that is beyond the Jordan, that goodly mountain, and Lebanon.

Commentary

### SUMMARY
Deuteronomy 3:25 captures Moses' deeply personal and earnest plea to the Lord, expressing his profound desire to personally enter and behold the Promised Land before his death. This poignant request, made despite his long and faithful leadership, focuses on the "goodly mountain, and Lebanon," underscoring a moment of intense human longing juxtaposed against the unyielding reality of God's divine decree that would prevent him from crossing the Jordan River.

### CONTEXT
* **Literary Context:** This verse is situated within Moses' final, extensive discourse to the Israelites, delivered on the plains of Moab as they stand poised to enter Canaan. The preceding chapters (Deuteronomy 1-3) recount the history of their forty-year wilderness journey, highlighting God's faithfulness in granting victories over powerful kings like [Sihon and Og](/numbers/21-21-35 "Numbers 21:21-35 - Defeat of Sihon and Og"), and the subsequent division of the conquered land east of the Jordan. Moses' plea in [this passage](/deuteronomy/3-25 "Deuteronomy 3:25 - Moses' Plea to Enter the Land") immediately follows his recounting of God's explicit prohibition against his entry into the land, a consequence of his disobedience at the waters of [Meribah](/numbers/20-12 "Numbers 20:12 - Moses' Disobedience at Meribah"). Thus, this verse serves as a deeply personal interlude within a broader historical and legal recounting, revealing Moses' human longing in the face of divine decree, setting the stage for the commissioning of Joshua as the new leader.
* **Historical & Cultural Context:** The Israelites, after four decades of wandering in the wilderness, are on the cusp of fulfilling the ancient promise made to Abraham: inheriting the land of Canaan. The Jordan River serves as both a geographical and symbolic boundary, separating the wilderness generation from the new generation destined for the inheritance. For a nomadic people, the concept of a "promised land" was not merely about territory but about divine blessing, rest, and the fulfillment of covenant. Moses, as the unparalleled mediator of the Old Covenant, had faithfully led them for these forty years. His desire to enter the land was not just personal but deeply connected to his life's mission and the culmination of God's covenant promises. The description of the land as "goodly mountain, and Lebanon" would have evoked images of lush fertility, abundant resources, and natural beauty, a stark contrast to the barren wilderness they had traversed.
* **Key Themes:** The plea in [Deuteronomy 3:25](/deuteronomy/3-25 "Deuteronomy 3:25 - Moses' Earnest Plea") powerfully illustrates several core themes. First, it highlights **Moses' profound and earnest desire** to personally witness and enter the land God had promised to Abraham, Isaac, and Jacob. This was the culmination of his life's work and a deeply personal yearning. Second, the verse underscores the unwavering nature of **divine sovereignty and the consequences of disobedience**. Despite Moses' fervent prayer and his critical role in Israel's history, God's decision, previously stated in [Numbers 20:12](/numbers/20-12 "Numbers 20:12 - Moses' Disobedience at Meribah") and reiterated in [Deuteronomy 3:26](/deuteronomy/3-26 "Deuteronomy 3:26 - God's Refusal to Moses' Plea"), remained firm. This demonstrates that even great leaders are accountable for their actions and that God's decrees are immutable, as affirmed in [Numbers 23:19](/numbers/23-19 "Numbers 23:19 - God is Not a Man That He Should Lie"). Third, Moses' description of the land as "that goodly mountain, and Lebanon" emphasizes the **beauty, fertility, and desirability of the Promised Land**. It was not merely a strategic territory but a place of divine blessing, a "land flowing with milk and honey," representing rest and abundance.

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **go over (Hebrew, _ʻâbar'_):** This primitive root signifies "to cross over" or "to pass through." In this context, it conveys Moses' intense longing for a physical transition across the Jordan River, a literal movement from the wilderness into the promised inheritance. It encapsulates the culmination of the Israelites' journey and Moses' desire to participate in that final, transformative step.
* **goodly (Hebrew, _ṭôwb'_):** This adjective, used in its widest sense, denotes something as "good," "beautiful," "pleasant," or "desirable." When applied to the land, it emphasizes its inherent quality, fertility, and suitability for habitation, contrasting sharply with the barren wilderness. It speaks to the land's blessed nature as a gift from God.
* **Lebanon (Hebrew, _Lᵉbânôwn'_):** Derived from a root meaning "white," this refers to the majestic mountain range in the far north of the Promised Land, renowned for its snow-capped peaks and towering cedars. Its inclusion here functions as a merism, representing the northernmost and perhaps most beautiful extent of the land, thereby symbolizing the entire breadth, richness, and natural splendor of the land God promised.

#### Verse Breakdown
* **"I pray thee, let me go over":** This opening clause reveals Moses' deep personal yearning and his humble, earnest petition to God. Despite his unique relationship with the Lord and his immense authority over Israel, he approaches God with deference, expressing a profound desire to fulfill what he perceives as the culmination of his life's work. The use of "I pray thee" (or "please") underscores the respectful and deferential nature of his plea.
* **"and see the good land that [is] beyond Jordan":** Moses' request is not merely to cross the geographical barrier of the Jordan River, but to physically enter and behold the "good land." This emphasizes his longing for the tangible fulfillment of God's promise, a land characterized by its inherent goodness and fertility, a stark contrast to the wilderness they had endured for forty years. His desire is to witness the realization of God's covenant.
* **"that goodly mountain, and Lebanon":** These specific descriptors highlight the beauty, desirability, and richness of the Promised Land. "That goodly mountain" likely refers to the fertile central highlands of Canaan, which formed the spiritual and geographical heartland. "Lebanon" represents the lush, majestic northern region, famous for its cedars and abundant resources. Together, they form a vivid picture of the land's natural splendor and abundance, underscoring why Moses so desperately wished to enter it.

#### Literary Devices
Deuteronomy 3:25 employs several powerful literary devices to convey Moses' profound emotion and the significance of his request. **Pathos** is powerfully evident in Moses' earnest plea, eliciting sympathy for his unfulfilled desire despite his lifelong, faithful service to God and Israel. The phrase "that goodly mountain, and Lebanon" functions as a **merism**, a rhetorical device where two contrasting or representative parts (the central highlands and the northern extreme) are used to signify the whole land of Canaan, emphasizing its full extent, beauty, and desirability. There is also a subtle **foreshadowing** at play: Moses, representing the Law, is unable to bring the people into the promised rest, hinting at the Law's ultimate insufficiency and the need for a new leader (Joshua) and a greater fulfillment. Furthermore, the Promised Land itself functions as **symbolism**, not just a geographical location, but a type of divine blessing, rest, and covenant fulfillment, which will later find its ultimate reality in Christ.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Deuteronomy 3:25 presents a poignant theological moment, illustrating the tension between divine promise, human responsibility, and God's unwavering holiness. Despite Moses' unparalleled faithfulness as a leader and his deep personal desire, his past act of disobedience at Meribah ([Numbers 20:12](/numbers/20-12 "Numbers 20:12 - Moses' Disobedience at Meribah")) stands as an unalterable barrier to entering the physical Promised Land. This underscores the principle that even the most devoted servants of God are accountable for their actions, and God's decrees, once established, remain firm. Yet, God's faithfulness to His overarching covenant promises to Israel remains undiminished, with Joshua being commissioned to lead the people in Moses' stead. This passage reminds us that God's plan for His people transcends the individual failures or limitations of even His greatest servants, always moving toward the fulfillment of His divine purposes.

* [Numbers 20:12](/numbers/20-12 "Numbers 20:12 - Moses' Disobedience at Meribah")
* [Deuteronomy 34:4](/deuteronomy/34-4 "Deuteronomy 34:4 - Moses Views the Promised Land")
* [Hebrews 4:1](/hebrews/4-1 "Hebrews 4:1 - Entering God's Rest")

### REFLECTION AND APPLICATION
Moses' earnest plea in Deuteronomy 3:25 offers profound lessons for believers today. It reminds us that even those closest to God can experience unfulfilled earthly desires due to past actions, yet God's overarching plan for His people continues to move forward. Moses, despite his profound disappointment, ultimately accepts God's decision and prepares [Joshua to lead the people](/deuteronomy/3-28 "Deuteronomy 3:28 - Joshua's Commissioning"), demonstrating a powerful example of submission to divine authority and a commitment to God's greater purposes over personal ambition. This passage also serves as a sober reminder of the heavy responsibility of leadership and that even seemingly minor deviations from God's commands can have significant personal consequences. Ultimately, while Moses did not enter the earthly Promised Land, his story points to a deeper hope: a spiritual promised land and a greater rest that awaits believers, a rest not earned by human effort but granted by divine grace. We are called to trust God's sovereign will, even when it means accepting "no" to our most heartfelt desires, knowing that His ultimate plan for us is always for our good and His glory.

#### Questions for Reflection
* **How do we reconcile God's unwavering promises with the personal consequences of human disobedience, as seen in Moses' life?**
* **What does Moses' earnest desire for the Promised Land teach us about our own longings for God's blessings and promises?**
* **In what ways might we, like Moses, be called to accept God's "no" or a redirection, even when our intentions are good?**

### FAQ
**Why was Moses not allowed to enter the Promised Land?**

Answer: Moses was prohibited from entering the Promised Land due to his act of disobedience at the waters of [Meribah](/numbers/20-12 "Numbers 20:12 - Moses Strikes the Rock") (Numbers 20:10-12). God had commanded him to *speak* to the rock to bring forth water for the thirsty Israelites, but in a moment of frustration, Moses struck the rock twice with his staff. This act, seemingly minor, was significant because it demonstrated a lack of trust in God's specific command and dishonored God's holiness before the people. God declared that because Moses did not "believe in Me, to hallow Me in the eyes of the children of Israel," he would not bring the congregation into the land. It underscored the high standard of obedience required of leaders who represent God.

**What is the significance of "that goodly mountain, and Lebanon"?**

Answer: The phrase "that goodly mountain, and Lebanon" is a descriptive and evocative way for Moses to refer to the entirety of the Promised Land, Canaan. "That goodly mountain" (Hebrew: *har hatov*) likely refers to the fertile, desirable mountainous spine of Canaan, which runs north to south and was the heartland of the land. "Lebanon" (Hebrew: *levanon*) specifically points to the majestic mountain range and fertile region in the far north, renowned for its cedars and lushness. By mentioning these two distinct features, Moses uses a literary device called **merism** to encompass the full breadth, beauty, and richness of the land God promised. It emphasizes the land's desirability, fertility, and the stark contrast it presented to the desolate wilderness they had traversed for forty years.

### CHRIST-CENTERED FULFILLMENT
Moses' inability to enter the Promised Land, despite his fervent desire and faithful service, serves as a powerful theological pointer to the insufficiency of the Old Covenant and the Law to bring God's people into ultimate rest. Moses, as the embodiment of the Law, could lead Israel to the very edge of the inheritance, but he could not bring them in. This foreshadows the truth that salvation and true rest are not achieved through adherence to the Law, but through a new and greater leader. It is [Joshua](/joshua/1-1 "Joshua 1:1 - God Commissions Joshua"), whose Hebrew name is Yeshua (the same as Jesus), who ultimately leads Israel across the Jordan into the land, serving as a type of Christ. Jesus, the true [Joshua](/hebrews/4-8 "Hebrews 4:8 - Jesus, the True Rest"), is the one who brings His people into the promised spiritual rest, a rest that the Law could not provide ([Hebrews 4:8-10](/hebrews/4-8-10 "Hebrews 4:8-10 - The True Rest in Christ")). Furthermore, while Moses did not enter the earthly Canaan, he was granted a unique glimpse of it from [Mount Nebo](/deuteronomy/34-4 "Deuteronomy 34:4 - Moses Views the Promised Land"), and ultimately, he appeared with Elijah alongside Christ at the [Transfiguration](/matthew/17-3 "Matthew 17:3 - The Transfiguration"), entering into a far greater and eternal "promised land" in the very presence of the Messiah. Thus, Moses' unfulfilled earthly desire finds its ultimate and glorious fulfillment in Christ, who is the "Yes" to all of God's promises ([2 Corinthians 1:20](/2_corinthians/1-20 "2 Corinthians 1:20 - God's Promises are Yes in Christ")).

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

Deuteronomy 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:

Deuteronomy 4:22

But I must die in this land, I must not go over Jordan: but ye shall go over, and possess that good land.

Ezekiel 20:6

In the day [that] I lifted up mine hand unto them, to bring them forth of the land of Egypt into a land that I had espied for them, flowing with milk and honey, which [is] the glory of all lands:

Deuteronomy 11:11

But the land, whither ye go to possess it, [is] a land of hills and valleys, [and] drinketh water of the rain of heaven:

Deuteronomy 11:12

A land which the LORD thy God careth for: the eyes of the LORD thy God [are] always upon it, from the beginning of the year even unto the end of the year.

Exodus 3:8

And I am come down to deliver them out of the hand of the Egyptians, and to bring them up out of that land unto a good land and a large, unto a land flowing with milk and honey; unto the place of the Canaanites, and the Hittites, and the Amorites, and the Perizzites, and the Hivites, and the Jebusites.

Numbers 32:5

Wherefore, 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.