NASB (UPDATED) TEXT: Deu 34:1-8 1Now Moses went up from the plains of Moab to Mount Nebo, to the top of Pisgah, which is opposite Jericho. And the LORD showed him all the land, Gilead as far as Daniel , 2 and all Naphtali and the land of Ephraim and Manasseh, and all the land of Judah as far as the western sea, 3and the Negev and the plain in the valley of Jericho, the city of palm trees, as far as Zoar. 4Then the LORD said to him, “This is the land which I swore to Abraham, Isaac, and Jacob, saying, 'I will give it to your descendants'; I have let you see it with your eyes, but you shall not go over there.” 5So Moses the servant of the LORD died there in the land of Moab, according to the word of the LORD. 6And He buried him in the valley in the land of Moab, opposite Beth-peor; but no man knows his burial place to this day. 7Although Moses was one hundred and twenty years old when he died, his eye was not dim, nor his vigor abated. 8So the sons of Israel wept for Moses in the plains of Moab thirty days; then the days of weeping and mourning for Moses came to an end.
Deu 34:1 “the plains of Moab” This is the geographical setting of the conclusion of Numbers (cf. Num 36:13 ), and the entire book of Deuteronomy (cf. Deu 4:44-49 ). It is on the eastern side of Jordan, right across from Jericho (cf. Deu 34:1 ).
▣ “to Mount Nebo, to the top of Pisgah” This same mountain is mentioned in Deut. (cf. Deu 3:17 ). It is the Hebrew term for “ridge” or “height” (BDB 61:2 I). It seems that Mount Nebo and Pisgah (BDB 82:0 “cleft”) refer to the very same mountain peak. God uniquely chose this location to be able to fulfill His word to Moses that He would show him the Promised Land even though Moses would not be able to enter into it. Later, in Deu 34:5 , Mount Nebo will be the place of Moses' death. Also, Jewish tradition says that Jeremiah hid the Ark of the covenant on this mountain.
▣ “And the LORD showed him all the land” There are several passages which record Moses' sin which kept him from entering the promised land (cf. Deu 3:23-28 ; Deu 32:48-52 and Num 27:12-14 ). Moses made several prayers and requests to God about this, yet he was not allowed to enter into the Promised Land. Although sin always runs its course and has its consequences, the graciousness of God is seen in allowing Moses to see the Promised Land even though he could not enter it.
Deu 34:2 “the western Sea” This refers to the Mediterranean Sea (cf. Deu 11:24 ). The term “western” is literally “the place behind” (BDB 3:0 ).
Deu 34:3 “the Negev” This is the Hebrew word for “south country” (BDB 61:6 ) and it refers to the uninhabited desert land which is south of Beersheba.
▣ “the plain” This refers to the depression known as the Rift Valley in which lies the Dead Sea. Jericho is at the northwest and Zoar at the southwest.
▣ “Jericho, the city of palm trees” Jericho is known as the city of palms (cf. Jdg 1:16 ) and is one of the oldest cities in this part of the world. It was right across the Jordan River from the place where Israel camped.
▣ “Zoar” The word (BDB 85:8 ) means insignificant (cf. Gen 19:20-22 ).
Deu 34:4 “This is the land which I swore to Abraham, Isaac and Jacob” This is the fulfillment of God's promise recorded in Gen 12:7 ; Gen 26:3 ; Gen 28:13 . The promise to Abraham included both land and seed. The OT emphasizes the land and children while the NT emphasizes the special child (cf. Isaiah 7-12). This ancient promise is repeated often. Here are some examples: Exo 33:1 ; Num 14:23 ; Num 32:11 ; Deu 1:8 ; Deu 6:10 ; Deu 9:5 ; Deu 30:20 .
▣ “I have let you see it with your eyes, but you shall not go over there” Apparently the sin of publicly striking the rock instead of speaking to it(cf. Num 20:7-12 ) is the offense for which Moses has been judged. The people witnessed this flagrant disobedient act of Moses.
Deu 34:5 “So Moses the servant of the LORD” The term “servant of the LORD” is an honorific title given to Moses. It is given to Joshua only after his death. It was conferred upon King David. It later refers to the coming Messiah (cf. the Servant Songs of Isaiah 4:0-56 ). It may be the source of the NT Pauline phrase, “slave of God.” The concept of an OT servant is extremely significant. In the OT election or servanthood was to fulfill the purpose of God, not necessarily for salvation. Cyrus is called “God's anointed” (cf. Isa 45:1 ) and Assyria is called “the rod of His anger” (cf. Isa 10:5 ). This cruel nation and pagan king fit into God's plan but were not spiritually related to Him. The terms “election” and “choice” have a spiritual connotation only in the NT.
▣ “died there in the land of Moab, according to the word of the LORD” The literal Hebrew here is “by the mouth of the Lord,” (BDB 80:4 ), which seems to be a metaphor for the word of God (cf. Gen 41:40 ; Gen 45:21 ; Exo 17:1 ; Exo 38:21 ; Num 3:16 ; Num 3:39 ).
However, the rabbis say that this is the “kiss of God.” They say that God kissed Moses on the mouth and took away his breath. This is very similar to our cultural idiom “the kiss of death.” If so, it is a beautiful account of the balance between the justice and mercy of God in the life of Moses.
Deu 34:6 “And He buried him in the valley in the land of Moab” The “He” implies God Himself. This is much like Gen 7:16 , where God closed the door to the ark. One reason for God burying Moses Himself is because God has taken away all of the ancient sites and artifacts that we might worship instead of Him. Notice that Moses was not buried on Mount Nebo itself but down in the valley. The strange NT passage in Jud 1:9 is related to this account, but how is not exactly clear. Jud 1:9 seems to quote an extra-canonical book known as The Assumption of Moses. The exact purpose for the devil wanting the body of Moses is uncertain.
▣ “but no man knows his burial place to this day” This is obviously the work of a later editor. Many assert that Moses could not have written this last chapter which relates to his death. Rashi says that Joshua wrote about Moses' death, while IV Esdras asserts that Moses wrote of his own death. I believe in Mosaic authorship of the Torah, but that does not rule out some editorial comments such as this which appear from time to time. The similarity of the Hebrew between the Pentateuch and the book of Joshua seems to imply that Joshua did have a part in writing Moses' memoirs. However, the significant place of Ezra in rabbinical Judaism as the editor of the entire OT is also a possibility.
Deu 34:7 “Although Moses was one hundred and twenty years old when he died” This one hundred and twenty year span is developed in Stephen's sermon in Act 7:23 ff into a threefold division of forty years each: (1) forty years in the educational system of Egypt; (2) forty years in the very desert into which he would later lead the children of Israel; and (3) forty years in the wilderness wandering period. D. L. Moody said, “For 4:0 years Moses thought he was a somebody. For 4:0 years he thought he was a nobody. For 4:0 years he found out what God can do with a nobody.”
▣ “his eye was not dim, nor his vigor abated” This seems to refer to the health of Moses, while Deu 31:2 seems to be an excuse given by Moses for why he cannot enter the Promised Land (that he was too weak and old). This is not a contradiction, but one more attempt by Moses to try to explain away his sin by either blaming the people or his age or other factors.
Deu 34:8 “So the sons of Israel wept for Moses. . .thirty days” This would be one lunar cycle. This same amount of time was given to the mourning of Aaron (cf. Num 20:29 ). Everyone of the generation who rebelled in the wilderness died there except for Joshua and Caleb.
NASB (UPDATED) TEXT: Deu 34:9-12 9Now Joshua the son of Nun was filled with the spirit of wisdom, for Moses had laid his hands on him; and the sons of Israel listened to him and did as the LORD had commanded Moses. 10Since that time no prophet has risen in Israel like Moses, whom the LORD knew face to face, 11for all the signs and wonders which the LORD sent him to perform in the land of Egypt against Pharaoh, all his servants, and all his land, 12and for all the mighty power and for all the great terror which Moses performed in the sight of all Israel.
Deu 34:9 “Now Joshua the son of Nun” The name Joshua means “YHWH saves” (BDB 22:1 ). It is the very same name as “Jesus” (cf. Mat 1:21 ). It is made up of the Hebrew word, “Hosea,” which means “salvation” and an abbreviation of the Covenant name for God attached to the beginning.
▣ “was filled with the spirit of wisdom” This concept of “filled” (BDB 56:9 , KB 58:3 , Qal PERFECT) should be compared with Num 27:18 and a similar concept used of the artisans in Exo 28:3 . Obviously the Spirit of God was involved in the lives of people in the OT as well as the NT.
▣ “wisdom” This seems (BDB 31:5 ) to refer to Joshua's ability to guide the people into battle and in administrative justice. Joshua was not from the tribe of Levi and, therefore, could not in any way be a priest, but he was a gifted leader.
▣ “for Moses had laid his hands on him” This concept of laying on of hands is very significant in the OT. We see this very act in Num 27:22-23 ; also note Deu 31:1-8 . It is somehow related to the laying on of hands on the sacrificial victim where somehow the sin is transferred. In some way Moses' leadership was transferred to Joshua.
SPECIAL TOPIC: LAYING ON OF HANDS IN THE BIBLE <http://www.freebiblecommentary.org/special_topics/laying_on_hands.html>
Deu 34:10 “Since that time no prophet has risen in Israel like Moses” Deu 34:10-12 are a comment from Moses' scribe or, more probably, a later editor. This apparently refers to the Messianic prophecy of Deu 18:15-22 . This theme is developed in Heb 3:1-6 , where Jesus and Moses are contrasted.
▣ “whom the LORD knew face to face” The term “knew” (BDB 39:3 , KB 39:0 , Qal PERFECT, see Special Topic: Know <http://www.freebiblecommentary.org/special_topics/know.html>) is a Hebrew idiom for “intimate, close fellowship” (cf. Gen 4:1 ; Jer 1:5 ). It does not refer to cognitive knowledge. The phrase “face to face” shows the intimacy with which God spoke to Moses (cf. Exo 33:11 ; Num 12:6-8 ).
Deu 34:11-12Deu 34:11 seems to imply that the plagues of Egypt, which took a period of about eighteen months, were meant to judge the gods of Egypt and to try to lead the Egyptians to a place of trust in YHWH. Deu 34:12 shows us that the miracles that God did against the Egyptian gods were also meant to increase the faith of the Israelites just as Jesus' miracles were to increase the faith of the disciples. It is also possible that Deu 34:12 relates to the wilderness wandering period.
DISCUSSION QUESTIONS
This is a study guide commentary which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought provoking, not definitive.
1. Why is the geographical location of the events in the book of Deuteronomy so significant?
2. Why did God hide the grave of Moses?
3. How does Deu 34:7 seem to contradict Deu 31:2 ?
4. What is the significance of Moses laying on of hands on Joshua? How does this relate to modern ordination?
5. Why is Joshua not considered a prophet like Moses (cf. Deu 34:10 )?
6. What is the purpose of miracles (cf. Deu 34:11-12 )?
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 (Jud 1:9) 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. (Luk 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. (Psa 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, (330) 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.
(330) See on Lev 21:1, vol. 2 p. 228.
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, “thespirit 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.
10And 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 (Mal 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.
