Deuteronomio 34:9 Commento

Having read how Moses finished his testimony, we are told here how he immediately after finished his life. This chapter could not be written by Moses himself, but was added by Joshua or Eleazar, or, as bishop Patrick conjectures, by Samuel, who was a prophet, and wrote by divine authority what he found in the records of Joshua, and his successors the judges. We have had an account of his dying words, here we have an account of his dying work, and that is work we must all do shortly, and it had need be well done. Here is, I. The view Moses had of the land of Canaan just before he died (Deu 34:1-4). II. His death and burial (Deu 34:5, Deu 34:6). III. His age (Deu 34:7). IV. Israel's mourning for him (Deu 34:8). V. His successor (Deu 34:9). VI. His character (Deu 34:10, etc.).

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 7:19. 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 8:3. 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 (Deu 34:10-12), 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 12:8. 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 10:7), 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 4:4. 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!

INTRODUCTION TO DEUTERONOMY 34 This chapter informs us of Moses going up to the top of Pisgah, where he was shown the whole land of Canaan, Deu 34:1; of his death, burial, and age, Deu 34:5; of Israel's mourning for him, and the time of it, Deu 34:8; of his successor Joshua, Deu 34:9; and of the character of Moses, to whom no prophet was to be compared, Deu 34:10.

And Joshua the son of Nun was full of the spirit of wisdom,.... The successor of Moses, and who, by the spirit of wisdom on him, was abundantly qualified for the government of the people of Israel; in which he was a type of Christ, on whom the spirit of wisdom and understanding is said to rest, Isa 11:2, for Moses had laid his hands upon him; which was a symbol of the government being committed to him, and devolving upon him after his death, and expressive of prayer for him, that he might be fitted for it, of which action see Num 27:23, and the children of Israel hearkened unto him, and did as the Lord commanded Moses; or by the hand of Moses; they received him and owned him as their supreme governor under God, and yielded a cheerful obedience to his commands, as the Lord by Moses commanded them to do, and as they promised; see Jos 1:16.

It is written, “Now Joshua, the son of Nun, was filled with the Spirit of wisdom, since Moses had laid his hands upon him.” Note the same ceremonial everywhere, both in the Old and the New Testament. In Moses’ day the Spirit was given by the imposition of hands; and Peter imparted the Spirit by the imposition of hands. Upon you also, who are to be baptized, the grace will come.

MOSES FROM MOUNT NEBO VIEWS THE LAND. (Deu 34:1-12) 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 Num 23:14; Deu 3:17-27; Deu 4:49). The general name given to the whole mountain range east of Jordan, was Abarim (compare Deu 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."

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.

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; Ch2 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.

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 Co1 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.