Deuteronomy 34 commentary

Moses seemed unwilling to leave his work; but that being finished, he manifested no unwillingness to die. God had declared that he should not enter Canaan. But the Lord also promised that Moses should have a view of it, and showed him all that good land. Such a sight believers now have, through grace, of the bliss and glory of their future state. Sometimes God reserves the brightest discoveries of his grace to his people to support their dying moments. Those may leave this world with cheerfulness, who die in the faith of Christ, and in the hope of heaven.

Moses obeyed this command of God as willingly as any other, though it seemed harder. In this he resembled our Lord Jesus Christ. But he died in honour, in peace, and in the most easy manner; the Saviour died upon the disgraceful and torturing cross. Moses died very easily; he died “at the mouth of the Lord,” according to the will of God. The servants of the Lord, when they have done all their other work, must die at last, and be willing to go home, whenever their Master sends for them, Ac 21:13. The place of his burial was not known. If the soul be at rest with God, it is of little consequence where the body rests. There was no decay in the strength of his body, nor in the vigour and activity of his mind; his understanding was as clear, and his memory as strong as ever. This was the reward of his services, the effect of his extraordinary meekness. There was solemn mourning for him. Yet how great soever our losses have been, we must not give ourselves up to sorrow. If we hope to go to heaven rejoicing, why should we go to the grave mourning?

Moses brought Israel to the borders of Canaan, and then died and left them. This signifies that the law made nothing perfect, Heb 7:19 It brings men into a wilderness of conviction, but not into the Canaan of rest and settled peace. That honour was reserved for Joshua, our Lord Jesus, of whom Joshua was a type, (and the name is the same,) to do that for us which the law could not do, Ro 8:3. Through him we enter into the spiritual rest of conscience, and eternal rest in heaven. Moses was greater than any other prophet of the Old Testament. But our Lord Jesus went beyond him, far more than the other prophets came short of him. And see a strong resemblance between the redeemer of the children of Israel and the Redeemer of mankind. Moses was sent by God, to deliver the Israelites form a cruel bondage; he led them out, and conquered their enemies. He became not only their deliverer, but their lawgiver; not only their lawgiver, but their judge; and, finally, leads them to the border of the land of promise. Our blessed Saviour came to rescue us out of the slavery of the devil, and to restore us to liberty and happiness. He came to confirm every moral precept of the first lawgiver; and to write them, not on tables of stone, but on fleshly tables of the heart. He came to be our Judge also, inasmuch as he hath appointed a day when he will judge all the secrets of men, and reward or punish accordingly. This greatness of Christ above Moses, is a reason why Christians should be obedient and faithful to the holy religion by which they profess to be Christ's followers. God, by his grace, make us all so!

1. And Moses went. up from the plains of Moab. It is not certain who wrote this chapter; unless we admit the probable conjecture of the ancients, that Joshua was its author. But since Eleazar the priest might have performed this office, it will be better to leave a matter of no very great importance undecided.

We have elsewhere said, that one part of mount Abarim was called Nebo, as another was called Pisgah, because they were distinct summits.

Now, the ascent of Moses was equivalent to a voluntary going forth to death: for he was not ignorant of what was to happen, but being called by God to die, he went to meet death of his own accord. Such willing submission proceeded from no other source than faith in God’s grace, whereby alone all terror is mitigated, and set at rest, and the bitterness of death is sweetened. Doubtless to Moses, as to every one else, it must have been naturally an awful thing to die; but inasmuch as the testimony of God’s grace is interposed, he does not hesitate to offer himself without alarm; and Because he was firmly persuaded that the inheritance of the people would be there set before his eyes, he cheerfully ascended to the place from which he was to behold it. Already, indeed, by faith had he beheld the land, and the promise of God had been, as it were, a lively representation of it; but; since some remaining infirmities of the flesh still environ even the most holy persons, an ocular view of it was no slight consolation, in order to mitigate the bitterness of his punishment, when he knew that he was prevented from actually entering it by the just sentence of God.

When it is said, that God “showed him all the land,” it could not have been the case without a miracle. For, although history records that some have been endued with incredible powers of vision, so as to have been able to see further than the whole length of Canaan; there is still a peculiarity to be remarked in this case, that Moses distinctly examined every portion of it, as if he had been really on the spot. I allow, indeed, that Naphtali, and Ephraim, and Manasseh are mentioned by anticipation, but, nevertheless, the Holy Spirit would express that every part was shown to Moses, as if they were close beneath his feet. Else the vision would have been but unsatisfactory and useless, if he had not been allowed to behold the future habitation of the people. And to the same effect is also what is afterwards added, that it was the land, which God sware to give unto His servants; for otherwise the desire of Moses would not have been satisfied, unless he had seen what a pleasant, fertile, and wealthy region the sons of Abraham were about to inhabit.

5. So Moses the servant of the Lord died. Since it was mark of ignominy to die without the borders of the Holy Land, Moses is honored with high eulogy, in order that the Israelites might learn the more to tremble at the judgment of God, who did not spare even his most illustrious servant. And it is expressly added, “according to the word (or mouth) of the Lord,” lest they should despise the threatenings which were accomplished in so memorable a manner. For, if God spared not His own distinguished Prophet, but at length executed upon him what He had threatened, how should the ordinary multitude escape?

What follows, “he buried him,” some render passively, “he was buried;” and others transitively, “he buried himself;” but in both cases improperly; for, whilst they are afraid to assign this office to God, they labor to avoid an absurdity which does not exist; since it may be gathered from the end of the verse, that Moses was buried by divine means, for it is said that his sepulcher is unknown. It is likely that an effort to discover it was not omitted, or neglected to be made by the people; since it would have been barbarous for them not to discharge the last offices of humanity towards such, and so great a man. Since, therefore, no signs of his funeral, nor his body itself, were anywhere to be found, it might be inferred that he was hidden by God’s determinate counsel; whilst it is superfluous to discuss in what manner God buried him, inasmuch as all the elements are under His control. It was enough, therefore, for Him to signify (annuere) to the earth, that it was to receive the body of the holy man into its bosom: nor was there any necessity to call in the assistance of angels, as some think, since the earth would have instantly obeyed the command of its Creator. From the Epistle of Jude (Jude 9) we learn that it was a matter of no slight importance that the sepulcher of Moses should be concealed from the eyes of men, for he informs us that a dispute arose respecting it. between Michael the archangel, and Satan: and, although the cause of its concealment is not stated, still it appears to have been God’s intention to prevent superstition; for it was usual with the Jews, and it is a custom for which Christ reproves them, to kill the prophets, and then to pay reverence to their tombs. (Luke 11:47.) It would have, therefore, been probable that, in order to blot out the recollection of their ingratitude, they would have paid superstitious veneration to the holy prophet, and so have carried his corpse into the land, from which the sentence of God had excluded it. Timely precaution, then, was taken, lest in their inconsiderate zeal the people should attempt to subvert the decree of heaven.

7 And Moses was an hundred and twenty years old. Again he celebrates a special favor of God, viz., that all the senses of Moses remained unimpaired to extreme old age, in order that he might be fit for the performance of his duties: for thus it was manifested how dear to God was the welfare of the people, for which He so carefully provided. Some, indeed, though very few, are found, who are capable of public government, even to their hundredth year. Already, however, at that period, the rigor of the whole human race had so diminished that, after their seventieth year, they dragged on their life in “labor and sorrow,” as Moses himself bears witness. (Psalm 90:10.) It was, consequently a conspicuous sign of the paternal favour wherewith God regarded His people, that Moses should have been thus unusually preserved in rigor and strength. If the powers of Moses had failed him long before their entrance of the promised land, his debility would have been very inconvenient to the people: yet naturally he would not have been so long sufficient for the performance of his onerous duties. It follows, then, that when God did not suffer him to fail, He showed wonderful consideration for the people’s welfare. Mention is specially made of his eyes, by synecdoche, yet the sum of the matter is this, that he was neither imbecile nor feeble, for neither were the faculties of his mind exhausted, nor his body dried up.

It needs not that I expound at any length, what is added respecting the solemn mourning, because I have elsewhere shown, See on Leviticus 21:1, vol. 2 p. 228. that the ancients were particular in their attention to the performance of funeral rites, on account of their faith not being as yet so elevated from the measure of revelation they had received, as to be easily able to forego those external aids to it, for which there is not the same necessity under the Gospel. It is natural to man to mourn for the dead; and, besides, this mourning was justly instituted in consequence of the loss which the Church had sustained; but a ceremony is here recorded, which was brought to an end with the fulfillment of the shadows of the Law. Our dead are, therefore, now to be buried in such a manner as that our grief may be restrained by the hope of resurrection so clearly revealed by the coming of Christ.

9. And Joshua the son of Nun. It is again shown how perseveringly God provided for the welfare of the people. We have already seen how, at the request of Moses, Joshua was chosen to succeed him. Now, when he is about to take upon him his office, “the spirit of wisdom” was imparted to him, that it might be effectually manifested that he was appointed by God. He had been, indeed, previously endowed with excellent gifts, but he was now much more splendidly adorned with the ensigns of dignity, in order that his calling by God might be more certainly proved; for thus is God wont to furnish those, whom He calls, with capacity for action. The imposition of hands was also subjoined, which was no empty symbol of God’s grace. But inasmuch as I have already fully spoken of these things, I now only lightly touch upon them.

10 And there arose not a prophet. This eulogy seems to have been added, that the children of Abraham might place dependence on Moses until the manifestation of Christ; for although prophets were from time to time raised up, still it was fitting that the superiority should remain with Moses, lest they should decline in the smallest degree from the rule of the Law. It must be concluded, therefore, that Moses was here placed in a position of supremacy, so as to be superior to all the prophets; as also Malachi (Malachi 4:4) exhorts the ancient people, in order that they may continue obedient to the law of Moses. Two signs of his excellency are here recorded, namely, his familiar acquaintance with God, and the glory of his miracles. We have elsewhere seen that, by this prerogative, Moses was distinguished from the other prophets, that God spake to him face to face. For, although Jacob makes the same declaration respecting himself, still we know that God was more intimately revealed afterwards to Moses; not indeed that He beheld His glory in its perfection, but because, in comparison with others, he went beyond them all. As regards miracles, though they were wrought by others, still none of them came near to Moses in their performance.

END OF COMMENTARIES ON THE FOUR LAST BOOKS OF MOSES, IN THE FORM OF A HARMONY.

Indexes

Index of Scripture References

Genesis

2:12   4:7   4:10   10:16   12:7   15:21   18:5   18:20   18:21   20:7   22:16   22:17   27:36   27:39   27:39   49   49:4   49:5   49:6   49:8   49:9   49:10   49:13-15   49:16   49:20   49:20   49:26   49:26

Exodus

2:4   2:18   6:8   6:8   8:19   12:12   12:37   14   16   17   17:1   17:9   20   21:10   24:1   24:13   28:4   28:36   32   33:11   33:11   34:6   34:7   38   40   40:36-38

Leviticus

8:10   21:1   24   24:10-14   24:15   24:16   26:18

Numbers

1   1:46   9   9:17-23   9:23   10   10:2   10:29-36   11   11:1-35   11:16   11:26   11:28   12   12:1-16   12:16   13   13:1-33   13:26   14   14   14   14:1-9   14:10-38   14:30   14:30   14:35   14:38   14:39-45   15   15:32-36   16   16:1-50   17   17:1-13   17:6   18   19:11   20   20   20   20   20   20:1-13   20:14   20:14-22   20:23-29   20:25   20:25   20:26   20:28   21   21   21   21   21:1-3   21:4-20   21:21   21:21-32   21:25   21:33-35   22   22:1-41   23   23:1-30   23:9   24   24:1-25   25   25:1-18   26   26:1-65   27   27   27   27:1-11   27:3   27:11   27:12-14   27:15-23   31   31:1-54   32   32:1-42   32:7   32:11   32:41   33   33   33   33   33:1-56   33:38   33:39   33:40   34   34:1-29   35:10-34   36   36:1-13

Deuteronomy

1   1   1   1   1   1   1   1:6-8   1:19-25   1:22   1:26-33   1:34-36   1:36   1:37   1:37   1:38   1:41-46   2   2   2   2   2:1   2:2-8   2:7   2:9-23   2:24   2:24-37   2:26   2:30   3   3   3   3:1-11   3:12-20   3:21-29   4   4   4   4:3   4:4   4:21   4:22   4:26   4:26   4:41-43   6:16   9   9:22-24   10   10:6   10:7   13:9   18:15   23:4   24:9   31   31   31:1-8   31:14-30   32   32:1-52   32:11   32:15   32:44   33   33:1-29   33:3   33:5   33:8   33:26   33:28   34   34:1   34:1-12

Joshua

10:40   14:8   17:1-6   24:9

Judges

6:22   10:16   14:4

1 Samuel

2:30   9:7   9:8   10:10   18:5   30:24

2 Samuel

4:10   7:14

1 Kings

13   14:10   18:4

2 Kings

14:26   14:27   23   23:26

2 Chronicles

26:16-21

Job

13:15

Psalms

6:5   17:8   30:5   32:9   32:10   51:1   51:6   55:23   60:8   68:1   78   78   78:6   78:7   78:8   78:23-25   78:26   78:27   78:28   78:30   78:30   83:11   89:30   89:33   90:1   90:10   92:12-14   95:8   95:8-10   95:11   95:11   100:3   104:3   104:4   104:29   104:30   105   105:8   105:14   105:15   105:43   106   106   106:23   106:30   106:30   106:31   106:32   106:33   110:2   114:2   115:17   116:10   116:16   121:8   132:15   135:10-12   136:21   138:8   144:7   145:19   149:7   149:7-9   149:8   149:9

Proverbs

1:17   1:30   15:5   16:33

Isaiah

1:2   1:3   4:6   5:2   5:19   5:20   5:24   6:6   6:9   6:10   6:10   9:4   10:12   10:13   11:1   11:10   19:1   19:1   27:2   32:20   38:12   38:18   40:12   43:25   44:2   52:3   52:5   54:8   57:19   59:1   59:2   64:8   64:9

Jeremiah

1:19   2:5   2:13   2:22   4:1   15:10   15:16   17:1   23:28   38:4   46:10   47:4   48:45

Ezekiel

3:1   6:10   13:2   18:2   18:5   24:12

Daniel

2:34   7:10   11:30

Joel

2:28

Amos

3:7   5:18   5:19   6:2

Jonah

4:11

Micah

6:5

Habakkuk

1:16   1:17   2:3   3:2   3:2   3:3   3:3   3:7

Zechariah

1:3   2:8   11:8   11:17

Malachi

2:5   2:6   2:7   2:8   4:4

Matthew

10:37   23:37   25:27

Luke

9:54   9:55   11:47   18:14

John

3:14   9:3   21:17

Acts

7:51   7:53

Romans

2:24   3:1   8:3   8:14   8:15   9:20   9:21   10:19   11:16   11:29   11:35   12:19   12:19   13:4   13:14   15:10

1 Corinthians

1:21   10:4   10:4   10:4   10:6   10:6   10:8   10:8   10:10   11:31   12:4   12:5

2 Corinthians

5:4   7:5   7:10

Galatians

2:21   3:2   3:19

Ephesians

2:10   3:10   4:7

Philippians

2:12   2:13   4:12

2 Timothy

1:6

Hebrews

3:2-6   4:3   4:5   4:6   10:30   12:22

James

1:7

2 Peter

1:13   1:15

Jude

1:9   1:11

Revelation

17:15

Index of Scripture Commentary

Exodus

40:38

Leviticus

24:10   24:13 <div

CHAPTER 34

De 34:1-12. Moses from Mount Nebo Views the Land.

1. Moses went up from the plains of Moab--This chapter appears from internal evidence to have been written subsequently to the death of Moses, and it probably formed, at one time, an introduction to the Book of Joshua.

unto the mountain of Nebo, to the top of Pisgah--literally, the head or summit of the Pisgah; that is, the height (compare Nu 23:14; De 3:17-27; 4:49). The general name given to the whole mountain range east of Jordan, was Abarim (compare De 32:49), and the peak to which Moses ascended was dedicated to the heathen Nebo, as Balaam's standing place had been consecrated to Peor. Some modern travellers have fixed on Jebel Attarus, a high mountain south of the Jabbok (Zurka), as the Nebo of this passage [Burckhardt, Seetzen, &c.]. But it is situated too far north for a height which, being described as "over against Jericho," must be looked for above the last stage of the Jordan.

the Lord showed him all the land of Gilead--That pastoral region was discernible at the northern extremity of the mountain line on which he stood, till it ended, far beyond his sight in Dan. Westward, there were on the horizon, the distant hills of "all Naphtali." Coming nearer, was "the land of Ephraim and Manasseh." Immediately opposite was "all the land of Judah," a title at first restricted to the portion of this tribe, beyond which were "the utmost sea" (the Mediterranean) and the Desert of the "South." These were the four great marks of the future inheritance of his people, on which the narrative fixes our attention. Immediately below him was "the circle" of the plain of Jericho, with its oasis of palm trees; and far away on his left, the last inhabited spot before the great desert "Zoar." The foreground of the picture alone was clearly discernible. There was no miraculous power of vision imparted to Moses. That he should see all that is described is what any man could do, if he attained sufficient elevation. The atmosphere of the climate is so subtle and free from vapor that the sight is carried to a distance of which the beholder, who judges from the more dense air of Europe, can form no idea [Vere Monro]. But between him and that "good land," the deep valley of the Jordan intervened; "he was not to go over thither."

5. Moses ... died--After having governed the Israelites forty years.

6. he buried him--or, "he was buried in a valley," that is, a ravine or gorge of the Pisgah. Some think that he entered a cave and there died, being, according to an ancient tradition of Jews and Christians, buried by angels (Jude 9; Nu 21:20).

no man knoweth of his sepulchre unto this day--This concealment seems to have been owing to a special and wise arrangement of Providence, to prevent its being ranked among "holy places," and made the resort of superstitious pilgrims or idolatrous veneration, in after ages.

8. wept for Moses ... thirty days--Seven days was the usual period of mourning, but for persons in high rank or official eminence, it was extended to thirty (Ge 50:3-10; Nu 20:29).

9. Joshua ... was full of the spirit of wisdom--He was appointed to a peculiar and extraordinary office. He was not the successor of Moses, for he was not a prophet or civil ruler, but the general or leader, called to head the people in the war of invasion and the subsequent allocation of the tribes.

10-12. there arose not a prophet since--In whatever light we view this extraordinary man, the eulogy pronounced in these inspired words will appear just. No Hebrew prophet or ruler equalled him in character or official dignity, or in knowledge of God's will and opportunities of announcing it.

And Moses went up - This chapter could not have been written by Moses. A man certainly cannot give an account of his own death and burial. We may therefore consider Moses's words as ending with the conclusion of the preceding chapter, as what follows could not possibly have been written by himself. To suppose that he anticipated these circumstances, or that they were shown to him by an especial revelation, is departing far from propriety and necessity, and involving the subject in absurdity; for God gives no prophetic intimations but such as are absolutely necessary to be made; but there is no necessity here, for the Spirit which inspired the writer of the following book, would naturally communicate the matter that concludes this. I believe, therefore, that Deu 34:1-12, should constitute the first chapter of the book of Joshua.

On this subject the following note from an intelligent Jew cannot be unacceptable to the reader: - "Most commentators are of opinion that Ezra was the author of the last chapter of Deuteronomy; some think it was Joshua, and others the seventy elders, immediately after the death of Moses; adding, that the book of Deuteronomy originally ended with the prophetic blessing upon the twelve tribes: 'Happy art thou, O Israel! who is like unto thee, O people saved by the Lord,' etc.; and that what now makes the last chapter of Deuteronomy was formerly the first of Joshua, but was removed from thence and joined to the former by way of supplement. This opinion will not appear unnatural if it be considered that sections and other divisions, as well as points and pauses, were invented long since these books were written; for in those early ages several books were connected together, and followed each other on the same roll. The beginning of one book might therefore be easily transferred to the end of another, and in process of time be considered as its real conclusion, as in the case of Deuteronomy, especially as this supplemental chapter contains an account of the last transactions and death of the great author of the Pentateuch." - Alexander's Heb. and Eng. Pentateuch.

This seems to be a perfectly correct view of the subject. This chapter forms a very proper commencement to the book of Joshua, for of this last chapter of Deuteronomy the first chapter of Joshua is an evident continuation. If the subject be viewed in this light it will remove every appearance of absurdity and contradiction with which, on the common mode of interpretation, it stands sadly encumbered.

So Moses - died - according to the word of the Lord - על פי יהוה al pi Yehovah, at the mouth of Jehovah; i. e., by the especial command and authority of the Lord; but it is possible that what is here said refers only to the sentence of his exclusion from the promised land, when he offended at the waters of Meribah.

He buried him - It is probable that the reason why Moses was buried thus privately was, lest the Israelites, prone to idolatry, should pay him Divine honors; and God would not have the body of his faithful servant abused in this way. Almost all the gods of antiquity were defiled men, great lawgivers, eminent statesmen, or victorious generals. See the account of the life of Moses at the end of this chapter, Deu 34:10 (note).

His eye was not dim - Even at the advanced age of a hundred and twenty; nor his natural force abated - he was a young man even in old age, notwithstanding the unparalleled hardships he had gone through. See the account of his life at the end of this chapter, Deu 34:10 (note).

Laid his hands upon him - See on Num 27:18-23 (note).

There arose not a prophet, etc. - Among all the succeeding prophets none was found so eminent in all respects nor so highly privileged as Moses; with him God spoke face to face - admitted him to the closest familiarity and greatest friendship with himself. Now all this continued true till the advent of Jesus Christ, of whom Moses said, "A Prophet shall the Lord your God raise up unto you from among your brethren, like unto me;" but how great was this person when compared with Moses! Moses desired to see God's glory; this sight he could not bear; he saw his back parts, probably meaning God's design relative to the latter days: but Jesus, the Almighty Savior, in whom dwells all the fullness of the Godhead bodily, who lay in the bosom of the Father, he hath declared God to man. Wondrous system of legal ordinances that pointed out and typified all these things! And more wonderful system of Gospel salvation, which is the body, soul, life, energy, and full accomplishment of all that was written in the Law, in the Prophets, and in the Psalms, concerning the sufferings and death of Jesus, and the redemption of a ruined world "by his agony and bloody sweat, by his cross and passion, by his death and burial, by his glorious resurrection and ascension, and by the coming of the Holy Ghost!" Thus ends the Pentateuch, commonly called the Law of Moses, a work every way worthy of God its author, and only less than the New Covenant, the law and Gospel of our Lord and Savior Jesus Christ.

Now to the ever blessed and glorious Trinity, Father, Word, and Spirit, the infinite and eternal One, from whom alone wisdom, truth, and goodness can proceed, be glory and dominion for ever and ever. Amen.

And Moses went up - When he knew the place of his death he chearfully mounted a steep hill to come to it. Those who are well acquainted with another world, are not afraid to leave this. When God's servants are sent for out of the world, the summons runs go up and die! Unto Dan - To that city which after Moses's death was called so.

All Naphtali - The land of Naphtali, which together with Dan, was in the north of Canaan, as Ephraim and Manasseh were in the midland parts, and Judah on the south, and the sea, on the west. So these parts lying in the several quarters are put for all the rest. He stood in the east and saw also Gilead, which was in the eastern part of the land, and thence he saw the north and south and west. The utmost sea - The midland sea, which was the utmost bound of the land of promise on the west.

The south - The south quarter of the land of Judah, which is towards the salt sea, the city of palm - trees - Jericho, so called from the multitude of palm - trees, which were in those parts, as Josephus and Strabo write. From whence and the balm there growing it was called Jericho, which signifies, odoriferous or sweet smelling.

I have caused thee to see it - For tho' his sight was good, yet he could not have seen all Canaan, an hundred and sixty miles in length, and fifty or sixty in breadth, if his sight had not been miraculously assisted and enlarged. He saw it at a distance. Such a sight the Old Testament believers had of the kingdom of the Messiah. And such a sight believers have now of the glory that shall he revealed. Such a sight have we now, of the knowledge of the glory of the Lord, which shall cover the earth. Those that come after us shall undoubtedly enter into that promised land: which is a comfort to us, when we find our own carcases falling in this wilderness.

So Moses the servant of the Lord died - He is called the servant of the Lord, not only as a good man, (all such are his servants) but as a man eminently useful, who had served God's counsels in bringing Israel out of Egypt, and leading them thro' the wilderness. And it was more his honour, to be the servant of the Lord, than to be king in Jeshurun. Yet he dies. Neither his piety nor his usefulness would exempt him from the stroke of death. God's servants must die, that they may rest from their labours, receive their recompense, and make room for others. But when they go hence, they go to serve him better, to serve him day and night in his temple. The Jews say, God sucked his soul out of his body with a kiss. No doubt he died in the embraces of his love.

He - The Lord, buried him either immediately, or by the ministry of angels, whereof Michael was the chief or prince. Of his sepulchre - Of the particular place where he was buried: which God hid from the Israelites, to prevent their superstition and idolatry, to which he knew their great proneness. And for this very reason the devil endeavoured to have it known and contended with Michael about it, Jude 1:9. God takes care even of the dead bodies of his servants. As their death is precious, so is their dust. Not one grain of it shall be lost, but the covenant with it shall be remembered.

His eye was not dim - By a miraculous work of God in mercy to his church and people.

Thirty day's - Which was the usual time of mourning for persons of high place and eminency. 'Tis a debt owing to the surviving honour of deceased worthies, to follow them with our tears, as those who loved and valued them, are sensible of the loss, and humbled for the sins which have provoked God to deprive us of them.

Wisdom - And other gifts and graces too, but wisdom is mentioned as being most necessary for the government to which he was now called. Upon him - And this was the thing which Moses at that time asked of God for him.

Whom the Lord - Whom God did so freely and familiarly converse with.

Moses was greater than any other of the prophets of the Old Testament. By Moses God gave the law, and moulded and formed the Jewish church. By the other prophets he only sent particular reproofs, directions and predictions. But as far as the other prophets came short of him, our Lord Jesus went beyond him. Moses was faithful as a servant, but Christ as a son: his miracles more illustrious, his communion with the father more intimate: for he is in his bosom from eternity. Moses lies buried: but Christ is sitting at the right - hand of God, and of the increase of his government there shall be no end.

1 AND Moses went up from the plains of Moab, unto the mountain of Nebo to the top of Pisgah, that is over against Jericho: and the LORD shewed him all the land of Gilead unto Dan .

In compliance with Gods will that he should then and there resign up his soul to God.

Of which see Num. 27. 12. and 32. 38. & Deut. 32. 49.

Whereof Moses had as yet seen and enjoyed but a small part. Of this Land see Gen. 31. 21. Numb. 32. 1, 19, &c.

To that City which after Moses his death was called Dan, Ios. 19. 47. Iudg. 18. 29▪ So that here is an anticipation. But it seems most probable and is commonly believed that this chapter was not written by Moses but by Eleazar or Ioshua or Ezra or some other man of God directed herein by the Holy Ghost; this being no more impeachment to the divine authority of this chapter, that the penman is unknown, which also is the lot of some other Books of Scripture, than it is to the authority of the Acts of the King or Parliament, that they are Written or Printed by some unknown person.

Marginal references: Or, the hill.; chap. 3. 27.

2 And all Naphtali , and the land of Ephraim, and Manasseh, and all the land of Judah, unto the utmost sea .

(i. e.) The land of Naphtali, which together with Dan, was in the North of Canaan, as Ephraim and Manasseh were in the midland parts, and Iudah on the South, and the Sea on the west. So these parts lying in the several quarters are put for all the rest He stood in the East and saw also Gilead, which was in the Eastern part of the land, and thence he saw the North and South and west.

(i. e.) The midland Sea which was the utmost bound of the land of promise on the west.

3 And the south , and the plain of the valley of Jericho , the city of palm-trees , unto Zoar.

(i. e.) The south quarter of the land of Iudah, which is towards the salt sea, which is described Num. 34. 3, 4, 5. Ios. 15. 1, 2, 3, 4. as the western quarter of Iudah was described in the words next foregoing.

Or, in which lies Iericho: which was in the Tribe of Benjamin.

(i. e.) Iericho, so called both here and Iudg. 1. 16. and 3. 13. 2 Chron. 28. 15. from the multitude of Palm-trees which were in those parts, as Iosephus and Stra[illegible: 1+ letters] write. From whence and the balm there growing it was called Iericho, which signifies, odoriserous or sweet smelling.

4 And the LORD said unto him, This is the land which I sware unto Abraham, unto Isaac, and unto Jacob, saying, I will give it unto thy seed: I have caused thee to see it with thine eyes , but thou shalt not go over thither.

To wit, by a miraculous power strengthning thy sight or making a clear representation of all these parts to thy view.

Marginal references: Gen. [illegible: 1 word]. [illegible: 1 word] and 13. 1[illegible: 1+ letters] ▪

5 So Moses the servant of the LORD died there in the land of Moab , according to the word of the LORD.

(i. e.) In the land which Israel took from the Amorites, which antiently was the land of Moab.

6 And he buryed him in a valley in the land of Moab, over-against Beth-Peor: but no man knoweth of his sepulchre unto this day.

(i. e.) The Lord, last mentioned, buried him either immediately or by the ministery of Angels, whereof Michael was the Chief or Prince, Iude ver. 9.

i. e, Of the particular place of the Valley where he was buried: which God hid from the Israelites, to prevent their Superstition and Idolatry, to which he knew their great proneness. And for this very reason the Devil endeavoured to have it known and contended with Michael about it, Iude ver. 9. And seeing God would not endure the worship of the Relicks or Tomb of so eminent a person as Moses was, it is ridiculous to think God would permit this honour to be given to any of the succeeding Saints who were so far inferiour to him.

7 And Moses was an hundred and twenty years old when he died: his eye was not di[illegible: 1+ letters] nor his natural force abated .

By a miraculous work of God in mercy to his Church and people.

Marginal references: Heb. [illegible: 1 word]; Heb. [illegible: 1 word]

8 And the children of Israel wept for Moses in the plains of Moab thirty dayes : so the dayes of weeping and mourning for Moses were ended.

Which was the usual time of mourning for persons of high place and eminency. See Gen. 50. 3, 10. Num. 20. 29. For others seven days sufficed.

9 And Joshua the son of Nun was full of the spirit of wisdom : for Moses had laid his hands upon him , and the children of Israel hearkned unto him, and did as the LORD commanded Moses.

And other gifts and graces too, as appears from the History, but Wisdom is mentioned as being most necessary for the Government to which he was now called.

Which God had appointed as a sign to Moses and Ioshua and the Israelites that this was the person whom he had appointed and qualified for his great work. See Numb. 27. 18, &c. compare Gen. 48. 10. Numb. 8. 10.

10 And there arose not a prophet since in Israel like unto Moses , whom the LORD knew face to face :

In the priviledges here following.

(i. e.) Whom God did so freely and familiarly and frequently converse with. See on Exod. 33. 11. Numb. 12. 8. Deut. 5. 4.

11 In all the signs , and the wonders which the LORD sent him to do in the land of Egypt, to Pharaoh, and to all his servants, and to all his land.

This is to be joyned either 1. with the words immediately foregoing, as an eminent instance wherein God did know or acknowledge and own or converse so familiarly with Moses, namely in the working of all his signs and wonders in Egypt, where God spake to him so oft, and sometimes even in Pharaohs presence, and answered his requests, so particularly and punctually whether he called for vengeance or for deliverance. Or 2. With the more remote words, there was none like unto Moses in regard of all the signs, &c. the words, whom the Lord knew face to face, coming in by way of parenthesis.

Deu 34:1-4

And Moses went up from the plains of Moab unto the mountain of Nebo, to the top of Pisgah, that is over against Jericho. And the LORD shewed him all the land of Gilead, unto Dan, After blessing the people, Moses ascended Mount Nebo, according to the command of God (Deu 32:48-51), and there the Lord showed him, in all its length and breadth, that promised land into which he was not to enter. From Nebo, a peak of Pisgah, which affords a very extensive prospect on all sides, he saw the land of Gilead, the land to the east of the Jordan as far as Dan, i.e., not Laish-Dan near the central source of the Jordan (Jdg 18:27), which did not belong to Gilead, but a Dan in northern Peraea, which has not yet been discovered (see at Gen 14:14); and the whole of the land on the west of the Jordan, Canaan proper, in all its different districts, namely, “the whole of Naphtali,” i.e., the later Galilee on the north, “the land of Ephraim and Manasseh” in the centre, and “the whole of the land of Judah,” the southern portion of Canaan, in all its breadth, “to the hinder (Mediterranean) sea” (see Deu 11:24); also “the south land” (Negeb: see at Num 13:17), the southern land of steppe towards the Arabian desert, and “the valley of the Jordan” (see Gen 13:10), i.e., the deep valley from Jericho the palm-city (so called from the palms which grew there, in the valley of the Jordan: Jdg 1:16; Jdg 3:13; 2Ch 28:15) “to Zoar” at the southern extremity of the Dead Sea (see at Gen 19:22). This sight of every part of the land on the east and west was not an ecstatic vision, but a sight with the bodily eyes, whose natural power of vision was miraculously increased by God, to give Moses a glimpse at least of the glorious land which he was not to tread, and delight his eye with a view of the inheritance intended for his people.

Deu 34:5-6

After this favour had been granted him, the aged servant of the Lord was to taste death as the ages of sin. There, i.e., upon Mount Nebo, he died, “at the mouth,” i.e., according to the commandment, “of the Lord” (not “by a kiss of the Lord,” as the Rabbins interpret it), in the land of Moab, not in Canaan (see at Num 27:12-14). “And He buried him in the land of Moab, over against Beth Peor.” The subject in this sentence is Jehovah. Though the third person singular would allow of the verb being taken as impersonal (ἔθαψαν αὐτόν, lxx: they buried him), such a rendering is precluded by the statement which follows, “no man knoweth of his sepulchre unto this day.” “The valley” where the Lord buried Moses was certainly not the Jordan valley, as in Deu 3:29, but most probably “the valley in the field of Moab, upon the top of Pisgah,” mentioned in Num 21:20, near to Nebo; in any case, a valley on the mountain, not far from the top of Nebo. - The Israelites inferred what is related in Deu 34:1-6 respecting the end of Moses’ life, from the promise of God in Deu 32:49, and Num 27:12-13, which was communicated to them by Moses himself (Deu 3:27), and from the fact that Moses went up Mount Nebo, from which he never returned. On his ascending the mountain, the eyes of the people would certainly follow him as far as they possibly could. It is also very possible that there were many parts of the Israelitish camp from which the top of Nebo was visible, so that the eyes of his people could not only accompany him thither, but could also see that when the Lord had shown him the promised land, He went down with him into the neighbouring valley, where Moses was taken for ever out of their sight. There is not a word in the text about God having brought the body of Moses down from the mountain and buried it in the valley. This “romantic idea” is invented by Knobel, for the purpose of throwing suspicion upon the historical truth of a fact which is offensive to him. The fact itself that the Lord buried His servant Moses, and no man knows of his sepulchre, is in perfect keeping with the relation in which Moses stood to the Lord while he was alive. Even if his sin at the water of strife rendered it necessary that he should suffer the punishment of death, as a memorable example of the terrible severity of the holy God against sin, even in the case of His faithful servant; yet after the justice of God had been satisfied by this punishment, he was to be distinguished in death before all the people, and glorified as the servant who had been found faithful in all the house of God, whom the Lord had known face to face (Deu 34:10), and to whom He had spoken mouth to mouth (Num 12:7-8). The burial of Moses by the hand of Jehovah was not intended to conceal his grave, for the purpose of guarding against a superstitious and idolatrous reverence for his grave; for which the opinion held by the Israelites, that corpses and graves defiled, there was but little fear of this; but, as we may infer from the account of the transfiguration of Jesus, the intention was to place him in the same category with Enoch and Elijah. As Kurtz observes, “The purpose of God was to prepare for him a condition, both of body and soul, resembling that of these two men of God. Men bury a corpse that it may pass into corruption. If Jehovah, therefore, would not suffer the body of Moses to be buried by men, it is but natural to seek for the reason in the fact that He did not intend to leave him to corruption, but, when burying it with His own hand, imparted a power to it which preserved it from corruption, and prepared the way for it to pass into the same form of existence to which Enoch and Elijah were taken, without either death or burial.” - There can be no doubt that this truth lies at the foundation of the Jewish theologoumenon mentioned in the Epistle of Judge, concerning the contest between Michael the archangel and the devil for the body of Moses.

Deu 34:7-8

Though he died at the age of one hundred and twenty (see at Deu 31:2), Moses’ eyes had not become dim, and his freshness had not abated (לח ב̔́נ. כוד., connected with לח in Gen 30:37, signifies freshness). Thus had the Lord preserved the full vital energy of His servant, even till the time of his death. The mourning of the people lasted thirty days, as in the case of Aaron (Num 20:29).

Deu 34:9-12

Joshua now took Moses’ place as the leader of the people, filled with the spirit of wisdom (practical wisdom, manifesting itself in action), because Moses had ordained him to his office by the laying on of hands (Num 27:18). And the people obeyed him; but he was not like Moses. “There arose no more a prophet in Israel like unto Moses, whom the Lord knew face to face,” i.e., so far as the miracles and signs were concerned which Moses did, by virtue of his divine mission, upon Pharaoh, his servants, and his land, and the terrible acts which he performed before the eyes of Israel (Deu 34:11 and Deu 34:12; vid., Deu 26:8, and Deu 4:34). “Whom Jehovah knew:” not who knew Him, the Lord. “To know,” like γινώσκειν in 1Co 8:3, relates to the divine knowledge, which not only involves a careful observance (Deu 2:7), but is also a manifestation of Himself to man, a penetration of man with the spiritual power of God. Because he was thus known by the Lord, Moses was able to perform signs and wonders, and mighty, terrible acts, such as no other performed either before or after him. In this respect Joshua stood far below Moses, and no prophet arose in Israel like unto Moses. - This remark concerning Moses does not presuppose that a long series of prophets had already risen up since the time of Moses. When Joshua had defeated the Canaanites, and conquered their land with the powerful help of the Lord, which was still manifested in signs and wonders, and had divided it among the children of Israel, and when the tribes had settled down in their inheritance, so that the different portions of the land began to be called by the names of Naphtali, Ephraim, Manasseh, and Judah, as is the case in Deu 34:2; the conviction might already have become established in Israel, that no other prophet would arise like Moses, to whom the Lord had manifested Himself with such signs and wonders before the Egyptians and the eyes of Israel. The position occupied by Joshua in relation to this his predecessor, as the continuer of his work, would necessarily awaken and confirm this conviction, in connection with what the Lord had said as to the superiority of Moses to all the prophets (Num 12:6.). Moses was the founder and mediator of the old covenant. As long as this covenant was to last, no prophet could arise in Israel like unto Moses. There is but One who is worthy of greater honour than Moses, namely, the Apostle and High Priest of our profession, who is placed as the Son over all the house of God, in which Moses was found faithful as a servant (compare Heb 3:2-6 with Num 12:7), Jesus Christ, the founder and mediator of the new and everlasting covenant.

Moses on Mount Pisgah. (b. c. 1451.)

1 And Moses went up from the plains of Moab unto the mountain of Nebo, to the top of Pisgah, that is over against Jericho. And the Lord showed him all the land of Gilead, unto Dan, 2 And all Naphtali, and the land of Ephraim, and Manasseh, and all the land of Judah, unto the utmost sea, 3 And the south, and the plain of the valley of Jericho, the city of palm trees, unto Zoar. 4 And the Lord said unto him, This is the land which I sware unto Abraham, unto Isaac, and unto Jacob, saying, I will give it unto thy seed: I have caused thee to see it with thine eyes, but thou shalt not go over thither.

Here is, I. Moses climbing upwards towards heaven, as high as the top of Pisgah, there to die; for that was the place appointed, ch. xxxii. 49, 50. Israel lay encamped upon the flat grounds in the plains of Moab, and thence he went up, according to order, to the mountain of Nebo, to the highest point or ridge of that mountain, which was called Pisgah, v. 1. Pisgah is an appellative name for all such eminences. It should seem, Moses went up alone to the top of Pisgah, alone without help—a sign that his natural force was not abated when on the last day of his life he could walk up to the top of a high hill without such supporters as once he had when his hands were heavy (Exod. xvii. 12), alone without company. When he had made an end of blessing Israel, we may suppose, he solemnly took leave of Joshua, and Eleazar, and the rest of his friends, who probably brought him to the foot of the hill; but then he gave them such a charge as Abraham gave to his servants at the foot of another hill: Tarry you here while I go yonder and die: they must not see him die, because they must not know of his sepulchre. But, whether this were so or not, he went up to the top of Pisgah, 1. To show that he was willing to die. When he knew the place of his death, he was so far from avoiding it that he cheerfully mounted a steep hill to come at it. Note, Those that through grace are well acquainted with another world, and have been much conversant with it, need not be afraid to leave this. 2. To show that he looked upon death as his ascension. The soul of a man, of a good man, when it leaves the body, goes upwards (Eccl. iii. 21), in conformity to which motion of the soul, the body of Moses shall go along with it as far upwards as its earth will carry it. When God's servants are sent for out of the world, the summons runs thus, Go up and die.

II. Moses looking downward again towards this earth, to see the earthly Canaan into which he must never enter, but therein by faith looking forwards to the heavenly Canaan into which he should now immediately enter. God had threatened that he should not come into the possession of Canaan, and the threatening is fulfilled. But he had also promised that he should have a prospect of it, and the promise is here performed: The Lord showed him all that good land, v. 1. 1. If he went up alone to the top of Pisgah, yet he was not alone, for the Father was with him, John xvi. 32. If a man has any friends, he will have them about him when he lies a dying. But if, either through God's providence or their unkindness, it should so happen that we should then be alone, we need fear no evil if the great and good Shepherd be with us, Ps. xxiii. 4. 2. Though his sight was very good, and he had all the advantage of high ground that he could desire for the prospect, yet he could not have seen what he now saw, all Canaan from end to end (reckoned about fifty or sixty miles), if his sight had not been miraculously assisted and enlarged, and therefore it is said, The Lord showed it to him. Note, All the pleasant prospects we have of the better country we are beholden to the grace of God for; it is he that gives the spirit of wisdom as well as the spirit of revelation, the eye as well as the object. This sight which God here gave Moses of Canaan, probably, the devil designed to mimic, and pretended to out-do, when in an airy phantom he showed to our Saviour, whom he had placed like Moses upon an exceedingly high mountain, all the kingdoms of the world and the glory of them, not gradually, as here, first one country and then another, but all in a moment of time. 3. He saw it at a distance. Such a sight the Old-Testament saints had of the kingdom of the Messiah; they saw it afar off. Thus Abraham, long before this, saw Christ's day; and, being fully persuaded of it, embraced it in the promise, leaving others to embrace it in the performance, Heb. xi. 13. Such a sight believers now have, through grace, of the bliss and glory of their future state. The word and ordinances are to them what Mount Pisgah was to Moses; from them they have comfortable prospects of the glory to be revealed, and rejoice in hope of it. 4. He saw it, but must never enjoy it. As God sometimes takes his people away from the evil to come, so at other times he takes them away from the good to come, that is, the good which shall be enjoyed by the church in the present world. Glorious things are spoken of the kingdom of Christ in the latter days, its advancement, enlargement, and flourishing state; we foresee it, but we are not likely to live to see it. Those that shall come after us, we hope will enter that promised land, which is a comfort to us when we find our own carcases falling in this wilderness. See 2 Kings vii. 2. 5. He saw all this just before his death. Sometimes God reserves the brightest discoveries of his grace to his people to be the support of their dying moments. Canaan was Immanuel's land (Isa. viii. 8), so that in viewing it he had a view of the blessings we enjoy by Christ. It was a type of heaven (Heb. xi. 16), which faith is the substance and evidence of. Note, Those may leave this world with a great deal of cheerfulness that die in the faith of Christ, and in the hope of heaven, and with Canaan in their eye. Having thus seen the salvation of God, we may well say, Lord, now let thou thy servant depart in peace.

The Death of Moses. (b. c. 1451.)

5 So Moses the servant of the Lord died there in the land of Moab, according to the word of the Lord . 6 And he buried him in a valley in the land of Moab, over against Beth-peor: but no man knoweth of his sepulchre unto this day. 7 And Moses was a hundred and twenty years old when he died: his eye was not dim, nor his natural force abated. 8 And the children of Israel wept for Moses in the plains of Moab thirty days: so the days of weeping and mourning for Moses were ended.

Here is, I. The death of Moses (v. 5): Moses the servant of the Lord died. God told him he must not go over Jordan, and, though at first he prayed earnestly for the reversing of the sentence yet God's answer to his prayer sufficed him, and now he spoke no more of that matter, ch. iii. 26. Thus our blessed Saviour prayed that the cup might pass from him, yet, since it might not, he acquiesced with, Father, thy will be done. Moses had reason to desire to live a while longer in the world. He was old, it is true, but he had not yet attained to the years of the life of his fathers; his father Amram lived to be 137; his grandfather Kohath 133; his great grandfather Levi 137; Exod. vi. 16-20. And why must Moses, whose life was more serviceable than any of theirs, die at 120, especially since he felt not the decays of age, but was as fit for service as ever? Israel could ill spare him at this time; his conduct and his converse with God would be as great a happiness to them in the conquest of Canaan as the courage of Joshua. It bore hard upon Moses himself, when he had gone through all the fatigues of the wilderness, to be prevented from enjoying the pleasures of Canaan; when he had borne the burden and heat of the day, to resign the honour of finishing the work to another, and that not his son, but his servant, who must enter into his labours. We may suppose that this was not pleasant to flesh and blood. But the man Moses was very meek; God will have it so, and he cheerfully submits. 1. He is here called the servant of the Lord, not only as a good man (all the saints are God's servants), but as a useful man, eminently useful, who had served God's counsels in bringing Israel out of Egypt, and leading them through the wilderness. It was more his honour to be the servant of the Lord than to be king in Jeshurun. 2. Yet he dies. Neither his piety nor his usefulness would exempt him from the stroke of death. God's servants must die that they may rest from their labours, receive their recompense, and make room for others. When God's servants are removed, and must serve him no longer on earth, they go to serve him better, to serve him day and night in his temple. 3. He dies in the land of Moab, short of Canaan, while as yet he and his people were in an unsettled condition and had not entered into their rest. In the heavenly Canaan there will be no more death. 4. He dies according to the word of the Lord. At the mouth of the Lord; so the word is. The Jews say, "with a kiss from the mouth of God." No doubt, he died very easily (it was an euthanasia—a delightful death), there were no bands in his death; and he had in his death a most pleasing taste of the love of God to him: but that he died at the mouth of the Lord means no more but that he died in compliance with the will of God. Note, The servants of the Lord, when they have done all their other work, must die at last, in obedience to their Master, and be freely willing to go home whenever he sends for them, Acts xxi. 13.

II. His burial, v. 6. It is a groundless conceit of some of the Jews that Moses was translated to heaven as Elijah was, for it is expressly said that he died and was buried; yet probably he was raised to meet Elias, to grace the solemnity of Christ's transfiguration. 1. God himself buried him, namely, by the ministry of angels, which made this funeral, though very private, yet very magnificent. Note, God takes care of the dead bodies of his servants; as their death is precious, so is their dust, not a grain of it shall be lost, but the covenant with it shall be remembered. When Moses was dead, God buried him; when Christ was dead, God raised him, for the law of Moses was to have an end, but not the gospel of Christ. Believers are dead to the law that they might be married to another, even to him who is raised from the dead, Rom. vii. 4. It should seem Michael, that is, Christ (as some think), had the burying of Moses, for by him the Mosaical ordinances were abolished and taken out of the way, nailed to his cross, and buried in his grave, Col. ii. 14. 2. He was buried in a valley over against Beth-peor. How easily could the angels that buried him have conveyed him over Jordan and buried him with the patriarchs in the cave of Machpelah! But we must learn not be over-solicitous about the place of our burial. If the soul be at rest with God, the matter is not great where the body rests. One of the Chaldee paraphrasts says, "He was buried over against Beth-peor, that, whenever Baal-peor boasted of the Israelites being joined to him, the grave of Moses over against his temple might be a check to him." 3. The particular place was not known, lest the children of Israel, who were so very prone to idolatry, should have enshrined and worshipped the dead body of Moses, that great founder and benefactor of their nation. It is true that we read not, among all the instances of their idolatry, that they worshipped relics, the reason of which perhaps was because they were thus prevented from worshipping Moses, and so could not for shame worship any other. Some of the Jewish writers say that the body of Moses was concealed, that necromancers, who enquired of the dead, might not disquiet him, as the witch of Endor did Samuel, to bring him up. God would not have the name and memory of his servant Moses thus abused. Many think this was the contest between Michael and the devil about the body of Moses, mentioned Jude 9. The devil would make the place known that it might be a snare to the people, and Michael would not let him. Those therefore who are for giving divine honours to the relics of departed saints side with the devil against Michael our prince.

III. His age, v. 7. His life was prolonged, 1. To old age. He was 120 years old, which, though far short of the years of the patriarchs, yet much exceeded the years of most of his contemporaries, for the ordinary age of man had been lately reduced to seventy, Ps. xc. 10. The years of the life of Moses were three forties. The first forty he lived a courtier, at ease and in honour in Pharaoh's court; the second forty he lived a poor desolate shepherd in Midian; the third forty he lived a king in Jeshurun, in honour and power, but encumbered with a great deal of care and toil: so changeable is the world we live in, and alloyed with such mixtures; but the world before us is unmixed and unchangeable. 2. To a good old age: His eye was not dim (as Isaac's, Gen. xxvii. 1, and Jacob's, Gen. xlviii. 10), nor was his natural force abated; there was no decay either of the strength of his body or of the vigour and activity of his mind, but he could still speak, and write, and walk as well as ever. His understanding was as clear, and his memory as strong, as ever. "His visage was not wrinkled," say some of the Jewish writers; "he had lost never a tooth," say others; and many of them expound it of the shining of his face (Exod. xxxiv. 30), that that continued to the last. This was the general reward of his services; and it was in particular the effect of his extraordinary meekness, for that is a grace which is, as much as any other, health to the navel and marrow to the bones. Of the moral law which was given by Moses, though the condemning power be vacated to true believers, yet the commands are still binding, and will be to the end of the world; the eye of them is not waxen dim, for they shall discern the thoughts and intents of the heart, nor is their natural force or obligation abated but still we are under the law to Christ.

IV. The solemn mourning that there was for him, v. 8. It is a debt owing to the surviving honour of deceased worthies to follow them with our tears, as those who loved and valued them, are sensible of our loss of them, and are truly humbled for those sins which have provoked God to deprive us of them; for penitential tears very fitly mix with these. Observe, 1. Who the mourners were: The children of Israel. They all conformed to the ceremony, whatever it was, though some of them perhaps, who were ill-affected to his government, were but mock-mourners; yet we may suppose there were those among them who had formerly quarrelled with him and his government, and perhaps had been of those who spoke of stoning him, who now were sensible of their loss, and heartily lamented him when he was removed from them, though they knew not how to value him when he was with them. Thus those who had murmured were made to learn doctrine, Isa. xxix. 24. Note, The loss of good men, especially good governors, is to be much lamented and laid to heart: those are stupid who do not consider it. 2. How long they mourned: Thirty days. So long the formality lasted, and we may suppose there were some in whom the mourning continued much longer. Yet the ending of the days of weeping and mourning for Moses is an intimation that, how great soever our losses have been, we must not abandon ourselves to perpetual grief; we must suffer the wound at least to heal up in time. If we hope to go to heaven rejoicing, why should we resolve to go to the grave mourning? The ceremonial law of Moses is dead and buried in the grave of Christ; but the Jews have not yet ended the days of their mourning for it.

The Character of Moses. (b. c. 1451.)

9 And Joshua the son of Nun was full of the spirit of wisdom; for Moses had laid his hands upon him: and the children of Israel hearkened unto him, and did as the Lord commanded Moses. 10 And there arose not a prophet since in Israel like unto Moses, whom the Lord knew face to face, 11 In all the signs and the wonders, which the Lord sent him to do in the land of Egypt to Pharaoh, and to all his servants, and to all his land, 12 And in all that mighty hand, and in all the great terror which Moses showed in the sight of all Israel.

We have here a very honourable encomium passed both on Moses and Joshua; each has his praise, and should have. It is ungrateful so to magnify our living friends as to forget the merits of those that are gone, to whose memories there is a debt of honour due: all the respect must not be paid to the rising sun; and, on the other hand, it is unjust so to cry up the merits of those that are gone as to despise the benefit we have in those that survive and succeed them. Let God be glorified in both, as here.

I. Joshua is praised as a man admirably qualified for the work to which he was called, v. 9. Moses brought Israel to the borders of Canaan and then died and left them, to signify that the law made nothing perfect, Heb. vii. 19. It brings men into a wilderness of conviction, but not into the Canaan of rest and settled peace. It is an honour reserved for Joshua (our Lord Jesus, of whom Joshua was a type) to do that for us which the law could not do, in that it was weak through the flesh, Rom. viii. 3. Through him we enter into rest, the spiritual rest of conscience and eternal rest in heaven. Three things concurred to clear Joshua's call to this great undertaking:—1. God fitted him for it: He was full of the spirit of wisdom; and so he had need who had such a peevish people to rule, and such a politic people to conquer. Conduct is as requisite in a general as courage. Herein Joshua was a type of Christ, in whom are hidden the treasures of wisdom. 2. Moses, by the divine appointment, had ordained him to it: He had laid his hands upon him, so substituting him to be his successor, and praying to God to qualify him for the service to which he had called him; and this comes in as a reason why God gave him a more than ordinary spirit of wisdom, because his designation to the government was God's own act (those whom God employs he will in some measure make fit for the employment) and because this was the thing that Moses had asked of God for him when he laid his hands on him. When the bodily presence of Christ withdrew from his church, he prayed the Father to send another Comforter, and obtained what he prayed for. 3. The people cheerfully owned him and submitted to him. Note, An interest in the affections of people is a great advantage, and a great encouragement to those that are called to public trusts of what kind soever. It was also a great mercy to the people that when Moses was dead they were not as sheep having no shepherd, but had one ready among them in whom they did unanimously, and might with the highest satisfaction, acquiesce.

II. Moses is praised (v. 10-12), and with good reason.

1. He was indeed a very great man, especially upon two accounts:—(1.) His intimacy with the God of nature: God knew him face to face, and so he knew God. See Num. xii. 8. He saw more of the glory of God than any (at least of the Old-Testament saints) ever did. He had more free and frequent access to God, and was spoken to not in dreams, and visions, and slumberings on the bed, but when he was awake and standing before the cherubim. Other prophets, when God appeared and spoke to them, were struck with terror (Dan. x. 7), but Moses, whenever he received a divine revelation, preserved his tranquillity. (2.) His interest and power in the kingdom of nature. The miracles of judgment he wrought in Egypt before Pharaoh, and the miracles of mercy he wrought in the wilderness before Israel, served to demonstrate that he was a particular favourite of Heaven, and had an extra-ordinary commission to act as he did on this earth. Never was there any man whom Israel had more reason to love, or whom the enemies of Israel had more reason to fear. Observe, The historian calls the miracles Moses wrought signs and wonders, done with a mighty hand and great terror, which may refer to the terrors of Mount Sinai, by which God fully ratified Moses's commission and demonstrated it beyond exception to be divine, and this in the sight of all Israel.

2. He was greater than any other of the prophets of the Old Testament. Though they were men of great interest in heaven and great influence upon earth, yet they were none of them to be compared with this great man; none of them either so evidenced or executed a commission from heaven as Moses did. This encomium of Moses seems to have been written long after his death, yet then there had not arisen any prophet like unto Moses, nor did there arise any such between that period and the sealing up of the vision and prophecy by Moses God gave the law, and moulded and formed the Jewish church; by the other prophets he only sent particular reproofs, directions, and predictions. The last of the prophets concludes with a charge to remember the law of Moses, Mal. iv. 4. Christ himself often appealed to the writings of Moses, and vouched him for a witness, as one that saw his day at a distance and spoke of him. But, as far as the other prophets came short of him, our Lord Jesus went beyond him. His doctrine was more excellent, his miracles were more illustrious, and his communion with his Father was more intimate, for he had lain in his bosom from eternity, and by him God does now in these last days speak to us. Moses was faithful as a servant, but Christ as a Son. The history of Moses leaves him buried in the plains of Moab, and concludes with the period of his government; but the history of our Saviour leaves him sitting at the right hand of the Majesty on high, and we are assured that of the increase of his government and peace there shall be no end. The apostle, in his epistle to the Hebrews, largely proves the pre-eminence of Christ above Moses, as a good reason why we that are Christians should be obedient, faithful, and constant, to that holy religion which we make profession of. God, by his grace, make us all so! <<<

Unabridged

CHAP. XXXIV.

ANd Moses went up from the plaines of Moab unto mount Nebo, to the top of Pisgah, which is over against Iericho: and Iehovah caused him to see all the land from Gilead unto Dan. And all Naphtali, and the land of Ephraim, and Manasseh, and all the land of Iudah, unto the hindmost sea. And the South, and the plaine of the valley of Iericho, the Citie of Palme-trees, unto Zoar. And Iehovah said unto him, This is the land which I sware unto Abraham, unto Isaak, and unto Iakob, saying; unto thy seed will I give it: I have caused thee to see it with thine eyes, but thou shalt not go over thither. And Moses the servant of Iehovah died there in the land of Moab, according to the mouth of Iehovah. And he buried him in a valley in the land of Moab, over against Beth-peor, and no man knoweth of his Sepulchre unto this day. And Moses was an hundred and twenty yeeres old when hee died, his eye was not dimme, nor his naturall moisture fled. And the sonnes of Israel wept for Moses in the plaines of Moab, thirty daies: and the daies of weeping, of mourning for Moses, were ended. And Ioshua the sonne of Nun was full of the Spirit of wisedome, for Moses had laid his hands upon him, & the sonnes of Israel hearkened unto him, and did as Iehovah commanded Moses. And there arose not a Prophet since in Israel like Moses, whom Iehovah knew face to face. In all the signes and the wonders which Iehovah sent him to doe in the land of Egypt, to Pharaoh, and to all his servants, and to all his land. And in all the mighty hand, and in all the great terrour which Moses did in the eyes of all Israel.

Annotations. MOses went up] as God commanded him, Deu. 32. 49. plaines of Moab] in the wildernesse where Israel pitched, and where Moses had explained all this Law unto them. See Num. 22. 1. Deut. 1. 1. 5. The Greeke retaineth the Hebrew name, Araboth Moab. mount Nebo] or, of Nebo, that from thence hee might view the holy land, as Iohn from an high mountaine was shewed the holy Ierusalem, Rev. 21. 10. and Ezekiel likewise before him, Ezek. 40. 2. Nebo was the name of a mountaine, and of a Citie by it, which was given for a possession to the Reubenites, Numb. 32. 37, 38. 1 Chron. 5. 3, 8. Pisgah] in Greeke, Phasga: in Chaldee, Ramatha: so named of the highnesse of it: See Deut. 3. 27. Ierecho] in Greeke Iericho, a Citie within the land of Canaan, which the Israelites first conquered, by faith causing the wall to fall downe, Ios: 6. Heb. 11. 30. See after on vers. 3. caused him to see] as in vers. 4. or, shewed him, as the Greeke translateth. from Gilead] in Greeke, the land of Galaad: But Galead was on the outside of Iordan, and given to Reuben, Gad, and halfe Manasseh, Deut. 3. 12. 13. being conquered by Moses himselfe; so that there was no need to view that, but from that Countrey forward hee viewed all the rest. Therefore the Hebrewes expound the word Eth, by Min, From; saying, From Gilead which was on the outside of Iordan, towards the Sunne rising, where in Moses was standing; unto Dan, which is the border of the land of Israel, as it is written, from Dan even to Beersheba, (1 Sam. 3. 20.) Chazkuni on Deut. 34. Others referre it to a spirituall vision of things to be done after in this Countrey; as Ionathan in his Thargum paraphraseth, The Word of the Lord shewed him all the Mighties of the land; the valiant acts which should be done by Iephthe of Gilead, and the victories of Samson son of Manoah of the tribe of Dan. Likewise Sol. Iarchi expoundeth it, He shewed him the sonnes of Dan committing idolatry, as it is written (in Iudg. 18. 30.) and the sons of Dan set up the graven image: and he shewod him Samson, that should come out of him for a Saviour. By Dan here we are to understand Leshem or Laish, a Citie in the furthest part of the land Northward, called also Dan, Ios. 19. 47. Iudg. 18. 27, 29. Vers. 2. all Naphthali] in Greeke, all the land of Nephthali, which lay also Northward in Galilee, Matth. 4. 15. of Ephraim and Manasseh] meaning the halfe tribe of Manasseh that dwelt within lordan; this was in the middest of the land in Samaria: see Ios. 16. and 17. 7,—11. of Iudah] which was the Southerne part of the Countrey, Ios. 15. 1. &c. for the land was farre more long than broad: and by naming these few chiefe countries, he implieth all the rest with them. These also in Thargum Ionathan, and Sol. Iarchi, are applied to the captaines of the house of Naphtali, that were joyned with Barak, and the Kings which Iosua the sonne of Nun, of the tribe of Ephraim, should kill; and the valiant acts of Gedeon sonne of Ioash, of the tribe of Manasseh, and all the Kings of Israel, and kingdome of the house of Iudah, that should rule in the land, untill the Sanctuary should be destroyed at the last. the hindmost] or, utmost sea, that is, the maine sea, which was the Westerne coast: see the notes on Deut. 11. 24. Vers. 3. the south] in Greeke, the wildernesse: the utmost Cities of the tribe of the sonnes of Iudah, towards the coast of Edom, described in Ios. 15. 21. &c. So in Num. 34. 3. your south quarter shall be from the wildernesse of Zin, along by the coast of Edom, &c. Thus Moses viewed the land after the order that Abraham did at the first: see Genes. 12. 6, 7, 8, 9. with the Annotations there. God here sheweth Moses all the kingdomes, and glory of Canaan, from an high mountaine, for his comfort and strengthening of his faith, who saw the promises a farre off, saluted them, and died, as did his godly forefathers, Heb. 11. 9. 13. On the contrary, the Deviil taketh Christ up into an excceding high mountaine, & sheweth him all the kingdomes of the world, and the glory of them, to draw him (if he had beene able) from the faith and service of God, unto the worship of Satan, Matth. 4. 8, 9. the plaine of the valley of Iericho] in Greeke, the regions about Iericho: this last part which Moses viewed, was the first which the Israeliees possessed, Ios. 2. 1. and 3. 16. and 4. 13, 19. Sol. Iarchi here saith, God shewed to Moses, Solomon casting the vessels of the sanctuary, as it is said, In the plaine of Iordan did the King cast them, 2 Chron. 4. 17. Citie of palme-trees] so Iericho is called here, and in 2 Chron. 28. 15. Iudg. 1. 16. and 3. 13. and of them and other fragrant fruits there growing, as Balsam and the like; the Citie had the name Ierecho, by interpretation, Odoriferous, or Fragrant. unto Zoar] in Greeke, Segor. Thus the last part which Moses viewed, was both neerest unto him, and the pleasantest of all the land of Canaan: for all the plaine of Iordan was well watered, it was as the garden of the Lord, Gen. 13. 10. Vers. 4. I sware] that is, I promised by oath: see Gen. 12. 7. and 22. 16, 17. Psal. 105. 9, 10, 11. thy seed] in Greeke, your seed: in Chaldee, thy sonnes. caused thee to see] in Greeke, I have shewed it to thine eyes. This view was by the marvellous worke and grace of God towards his servant, that in one place and time hee should behold so large a Countrey; and in it (by the eye of his spirit) so many mysteries as in that holy-land (so called in Zuch. 2. 12.) were comprehended: and it being the land of Immanuel, (or of Christ) Esa. 8. 8. the beholding thereof was the beholding of the blessings to be enjoyed by Christ Iesus; unto whō Moses and his Law is a Schoolemaster, Gal. 3. 24. not goe over] to wit, over the river Iordan, because Moses had not beleeved to sanctifie the Lord in the eyes of the sonnes of Israel, Numb. 20. 12. And as hee and others could not enter into the good land, because of their unbeleefe, Heb. 3. 19. so all that are of the workes of the Law, and not of the saith of Christ, though they may behold the blessing a farre off, yet shall they not enter in to enjoy the same, Gal. 3. 9,—12. Rom. 9. 31. 32. Vers. 5. servant] so he is often called, even of God himselfe, Ios. 1. 2. and in the new Testament, as Rev. 15. 3. the song of Moses the servant of God. This title he had in respect of his office, being governour of Israel: as David also had, in Psal. 18. 1. and 36. 1. See Numb. 12. died there] in the mountaine, Deut. 32. 50. as Aaron died on the top of mount Hor, Num. 20. 28. In that the death of Moses immediatly followed after his viewing of the promised land, it foreshewed the end and abrogation of Moses Law, when men are come to the Gospell of Christ: for, after that Faith is come, we are no longer under the Schoolemaster, Gal. 3. 25. The Law hath dominion over a man as long as he liveth: for the woman which hath an husband is bound by the Law to her husband so long as hee liveth; but if the husband be dead, she is loosed from the law of the husband: So we also are become dead to the Law, by the body of Christ, that we should be to another, even to him who is raised from the dead, Rom. 7. 1, 2, 4. Therfore upon this death of Moses, God speaketh unto Israel, to go over Iordan into the Land, Ios. 1. according to the mouth] in Greeke and Ghaldee, by the word. The day of his death, by the Iewes tradition, was the seventh of Adar, (which we call February:) so Ionathan in his Thargum on this place saith; On the seventh day of the moneth of Adar, Moses the Master of Israel was borne; and on the seventh day of the moneth of Adar he was taken out of the world. Vers. 6. he buried him] that is, Iehovah buried him, or Michael (that is, Christ, who is Iehovah, one with the Father,) Iude vers. 9. Signifying that none but Christ should abolish the Law and Ordinances given by Moses, Rom. 8. 3. Gal. 3. 13, 14. Coloss. 2. 14, 16, 17. Heb. 9. 9, 10, 11, &c. and 10. 1,—9. And this was a speciall honour unto Moses person, whom the Lord loved when he was dead, and buried his corps (which we finde not done to any man else in the world,) which he will also raise up incorruptible and glorious, at the day of his appearing. in a valley] he died in the mountaine, Deut. 32. 50. but was buried in a valley. over against Beth-Pehor] the Greeke saith, neere to the house of Phogor; of which place, see Deut. 3. 28. no man knoweth] God would not have Moses Sepulchre to be knowne, (though the devill contended with him hereabout, Iude vers. 9.) because there should be no occasion of superstition or idolatry thereby, as is thought of some. Chazkuni saith, that none which inquire of the dead (as Deut. 18. 11.) might seeke unto him. The chiefe cause seemeth to be a mysterie, that the Law (whereof Moses was the minister) being once dead and abrogated by Christ, should never more be sought after, but quite abolished out of the conscience of sinners, that the grace of Christ may live & raigne alone. See Gal. 4. 9, 10, 11. and 5. 4. Also that the legall rudiments should by the comming of the Gospell be taken away from Israel, never to be found or enjoyed by them any more. For Christ destroyed both their Citie and Sanctuary, as was foretold in Dan. 9. and they have been many daies without a King, and without a Prince, and without a sacrifice, and without an image, and without an Ephod, and without Teraphim; and so shall be untill they returne and seeke the Lord their God, and [the sonne of] David their King, Hos. 3. 4, 5. Vers. 7. yeeres old] Hebr. sonne of 120. yeeres: so the yeere of his death fell out in the 2553. yeere of the world: and his yeeres accord with Noes preaching and preparing of the Arke, Genes. 6. 3. his eye] in Greeke, his eyes: his eye-sight failed him not, as did Isaaks, Gen. 27. 1. The eye is also used for the outward appearance and colour of a thing, as Exod. 10. 5. Numb. 11. 7. so it may be meant here also, his visage was not wrinkled. Chazkuni here expoundeth it, the shining of his face, mentioned in Ex. 34. 30. his naturall moisture] his radicall humour, wherein the life and strength of the body consisteth, which when it is spent and dried up, a man dieth. The Greeke translateth, his lips were not corrupted: the Chaldee saith, the brightnesse of the glory of his face was not changed: having reference to Exod. 34. 30, &c. sled] that is, departed from him. Thus outwardly and inwardly Moses retained his vigour, beauty and naturall strength; that he died not through feeblenesse, or defect of nature, as most men did at his age, though he had beene a man of sorrowes, and broken with many cares for the people. And hereby the continuall force of the Law is signified; the power wherof decaieth not in the conscience of sinners by number of daies, or multitude of workes, till God take it away, and abolish it by grace in Christ. The Law hath dominion over a man as long as he liveth: whiles we are in the flesh, the passions of sinnes which are by the Law, do worke in our members, to bring forth fruit unto death, Rom. 7. 1, 5. Vers. 8. the plaines of Moab] in Greeke, Araboth Moab by Iordan, over against Iericho; as v. 1. thirty daies] so long they mourned also for Aaron: see Num. 20. 28. Vers. 9. Iosua] in Greeke, Iesus the sonne of Nave. of wisdome] in Greek, of understanding the spirit of wisdome, meaneth wisdome ministred by the spirit of God, wherein he was a figure of Iesus Christ, who being full of the holy Spirit, entred upon the worke of his ministration here on earth, Luke 4. 1, &c. On him the spirit of the Lord rested, the spirit of wisedome and understanding, the spirit of counsell and might, the spirit of knowledge, and of the feare of the Lord, Esa. 11. 2. laid] or, imposed his hands upon him: of this see Numb. 27. 18,—23. As Moses by imposition of hands authorized Iesus the sonne of Nun, and bare record unto him: so the Law of Moses which was in the heart and bowels of Iesus the sonne of God, gave authority and bare record unto him, Heb. 7. Acts 26. 22, 23. & Moses himselfe appeared talking with Iesus, and speaking of his decease, which he should accomplish at Ierusalem, Luke 9. 30, 31. hearkened unto him] that is, obeyed him: as after also they promised, in Ios. 1. 16. 17, 18. See the notes on Num. 27. 20. Vers. 10. knew face to face] the Chaldee saith, was revealed unto him face to face. So in Exod. 33. 11. it is said, Iehovah spake unto Moses face to face, as a man speaketh unto his friend: and in Num. 12. 8. he said, with him will I speake mouth to mouth. See the Annotations there. Vers. 12. the mighty hand] that is, workes wrought with a mighty hand, and powerfull government, and administration; according to that which is said, Humble your selves therefore, under the mighty hand of God, &c. 1 Pet. 5. 6. great terrour] that is, workes done with great terrour; which the Greeke translateth, great marvels: the Chaldee, great visions. These things doe magnifie Moses office and administration, that the Lawes which he hath written & confirmed by such signes and wonders might be acknowledged to be of God; wherefore he and his writings are worthily celebrated thorowout the world, confirmed of God himselfe, Numb. 12. 7, 8. approved and expounded by all the Prophets after him, by Christ himselfe and his Apostles; so that they which heare not him, will not be perswaded, though one rose from the dead, Luk. 16. 31. But unto us God hath raised up a Prophet like unto Moses, as he promised, Deu. 18. 18. Act. 3. 21. even Iesus the sonne of the Most high, a man approved of God among the Israelites, by miracles, wonders, and signes, which God did by him in the middest of them, Act. 2. 22. Heb. 2. 4. in whom God was reconciling the world unto himselfe, 2 Cor. 5. 19. whō God buried not, as he did Moses, but raised him frō the dead, that he saw no corruption. Of him Moses wrote, and to him give all the Prophets witnesse, that through his name, whosoever beleeveth in him shal receive remission of sins, Act. 10. 40. 43. And by him, all that beleeve are justified from all things, from which we could not be justified by the law of Moses, Act. 13. 39. This is the true God, & eternall life, 1 Ioh. 5. 20. To him be honour, and glory, and praise, throughout all generations; and let all the earth be filled with his glory, Amen, and Amen.