Text -- Deuteronomy 34:6 (NET)

34:6 He buried him in the land of Moab near Beth Peor, but no one knows his exact burial place to this very day.

Commentary -- Word/Phrase Notes (per phrase)

Wesley: Deu 34:6

The Lord, buried him either immediately, or by the ministry of angels, whereof Michael was the chief or prince.

Wesley: Deu 34:6

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, Jud 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.

JFB: Deu 34:6

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 (Jud 1:9; Num 21:20).

JFB: Deu 34:6

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.

Clarke: Deu 34:6

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).

TSK: Deu 34:6

he buried him : Jud 1:9

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Deu 34:6

No man knoweth of his sepulchre - Hardly, lest the grave of Moses should become an object of superstitious honor, because the Jews were not prone to this particular fore of error. Bearing in mind the appearance of Moses at the Transfiguration Mat 17:1-10, and what is said by Jude Jud 1:9, we may conjecture that Moses after death passed into the same state with Enoch and Elijah; and that his grave could not be found because he was shortly translated (transported) from it.

Poole: Deu 34:6

He, i.e. the Lord, last mentioned, buried him either immediately, or by the ministry of angels, whereof Michael was the chief or prince, Jud 1:9 .

No man knoweth of his sepulchre 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, Jud 1:9 . And seeing God would not endure the worship of the relics 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 inferior to him.

Haydock: Deu 34:6

He buried him, viz., by the ministry of angels, and would have the place of his burial to be unknown, lest the Israelites, who were so prone to idolatry, might worship him with divine honours. (Challoner) ---

St. Michael therefore contended with satan about his body, Jude 9. Some have maintained that Josue and Eleazar performed these last rights to their deceased lawgiver. (Calmet) ---

But then some men would have known where he was buried. (Haydock) ---

Day. It is pretended that Jeremias discovered the place, 2 Machabees ii. 4, 5. He found, indeed, a hollow cave....and so stopped the door. Yet this does not prove that he found the sepulchre of Moses, (Calmet) who was buried in some valley over against Phogor, but it is not said in a cave. (Haydock) ---

Cajetan infers from the body of Moses not being buried in the mountain, that it was conveyed by angels to some vale, where his attendants could not see him.

Gill: Deu 34:6

And he buried him,.... Aben Ezra says he buried himself, going into a cave on the top of the mount, where he expired, and so where he died his grave was; but though he died on the mount, he was buried in a valley: Jarchi and so other Jewish writers ^d say, the Lord buried him; it may be by the ministry of angels: an Arabic writer says ^e, he was buried by angels: it is very probable he was buried by Michael, and who is no other than the archangel or head of principalities and powers, our Lord Jesus Christ, for a reason that will be hereafter suggested, see Jud 1:9,

in a valley in the land of Moab, over against Bethpeor; where stood a temple dedicated to the idol Peor, see Deu 3:29,

but no man knoweth of his sepulchre unto this day; to the time when Joshua wrote this, or, as others think, Samuel: if Moses is the same with the Osiris of the Egyptians, as some think ^f, it may be observed, that his grave is said to be unknown to the Egyptians, as Diodorus Siculus ^g and Strabo ^h both affirm; and the grave of Moses is unknown, even unto this our day: for though no longer ago than in the year 1655, in the month of October, it was pretended to be found by some Maronite shepherds on Mount Nebo, with this inscription on it in Hebrew letters, "Moses the servant of the Lord"; but this story was confuted by Jecomas, a learned Jew, who proved it to be the grave of another Moses ⁱ, whom Wagenseil conjectures was Moses Maimonides ^k; but some think the whole story is an imposition: the reason why the grave of Moses was kept a secret was, as Ben Gersom suggests, lest, because of his miracles, succeeding generations should make a god of him and worship him, as it seems a sort of heretics called Melchisedecians did ^l: the death and burial of Moses were an emblem of the weakness and insufficiency of the law of Moses, and the works of it, to bring any into the heavenly Canaan; and of the law being dead, and believers dead to that through the body of Christ, and of the entire abrogation and abolition of it by Christ, according to the will of God, as a covenant of works, as to the curse and condemnation of it, and justification by it; who is Michael the archangel, and is the end of the law for righteousness; he abolished it in his flesh, nailed it to his cross, carried it to his grave, and left it there; the rites and ceremonies of it are to be no more received, nor is it to be sought after for righteousness and life, being dead and buried, Rom 7:6.

Commentary -- Verse Notes / Footnotes

NET Notes: Deu 34:6

¹ tc Smr and some LXX mss read “they buried him,” that is, the Israelites. The MT reads “he buried him,” meaning in the context that “the Lord buried him.” This understanding, combined with the statement at the end of the verse that Moses’ burial place is unknown, gave rise to traditions during the intertestamental period that are reflected in the NT in Jude 9 and in OT pseudepigraphic works like the Assumption of Moses.

Geneva Bible: Deu 34:6

And ^{( c )} he buried him in a valley in the land of Moab, over against Bethpeor: but no man knoweth of his sepulchre unto ^{( d )} this day.

^{( c )} That is, the angel of the Lord, (Jud 1:9).

^{( d )} That the Jews might not have opportunity to commit idolatry by it.

Commentary -- Verse Range Notes

TSK Synopsis: Deu 34:1-12

1 Moses from mount Nebo views the land.

5 He dies there.

6 His burial.

7 His age.

8 Thirty days' mourning for him

9 Joshua succeeds him.

10 The praise of Moses.

Maclaren: Deu 34:5-6

Deut. 34:5-6

A fitting end to such a life! The great law-giver and leader had been all his days a lonely man; and now, surrounded by a new generation, and all the old familiar faces vanished, he is more solitary than ever. He had lived alone with God, and it was fitting that alone with God he should die.

How the silent congregation must have watched, as, alone, with natural strength unabated,' he breasted the mountain, and went up to be seen no more! With dignified reticence our chapter tells us no details. He died there,' in that dreary solitude, and in some cleft he was buried, and no man knows where. The lessons of that solitary death and unknown tomb may best be learned by contrast with another death and another grave--those of the Leader of the New Covenant, the Law-giver and Deliverer from a worse bondage, and Guide into a better Canaan, the Son who was faithful over His own house, as Moses was faithful in all his house, as a servant.' That lonely and forgotten grave among the savage cliffs was in keeping with the whole character and work of him who lay there.

Here,--here's his place, where meteors shoot, clouds form,Lightning's are loosened,Stars come and go! Let joy break with the stormPeace let the dew send!Lofty designs must close in like effects;Loftily lying,Leave him--still loftier than the world suspects,Living and dying.'

Contrast that grave with the sepulchre in the garden where Jesus lay, close by a city wall, guarded by foes, haunted by troops of weeping friends, visited by s great light of angel faces. The one was hidden and solitary, as teaching the loneliness and mystery of death; the other revealed light in the darkness, and companionship in the loneliness The one faded from men's memory because it was nothing to any man; no impulses, nor hopes, nor gifts, could come from it. The other forever draws hearts and memories, because in it was wrought out the victory in which all out hopes are rooted. An endured cross, an empty grave, an occupied throne, are as the threefold cord on which all our hopes hang. Moses was solitary as God's servant in life and death, and oblivion covered his mountain grave. Christ's delights were with the sons of men.' He lived among them, and all men know his sepulchre to this day.'

I. A Lesson Gathered From This Lonely Death.

Note, then, first, as a lesson gathered from this lonely death, the penalty of transgression.

One of the great truths which the old law and ordinances given by Moses were intended to burn in on the conscience of the Jew, and through him on the conscience of the world, was that indissoluble connection between evil done and evil suffered, which reaches its highest exemplification in the death which is the' wages of sin.' And just as some men that have invented instruments for capital punishment have themselves had to prove the sharpness of their own axe, so the lawgiver, whose message it had been to declare, the soul that sinneth it shall die,' had himself to go up alone to the mountain-top to receive in his own person the exemplification of the law that had been spoken by his own lips. He sinned when, in a moment of passion (with many palliation's and excuses), he smote the rock that he was bidden to address, and forgot therein, and in his angry words to the rebels, that he was only an instrument in the divine hand. It was a momentary wavering in a hundred and twenty years of obedience. It was one failure in a life of self-abnegation and suppression. The stern sentence came.

People say, A heavy penalty for a small offence.' Yes; but an offence of Moses could not be a small offence.' Noblesse oblige! The higher a man rises in communion with God, and the more glorious the message and office which are put into his hands, the more intolerable in him is the slightest deflection from the loftiest level. A splash of mud, that would never be seen on a navvy's clothes, stains the white satin of a bride or the embroidered garment of a noble. And so a little sin done by a loftily endowed and inspired man ceases to be small.

Nor are we to regard that momentary lapse only from the outside and the surface. One little mark under the armpit of a plague-sufferer tells the physician that the fatal disease is there. A tiny leaf above ground may tell that, deep below, lurks the root of a poison plant. That little deflection, coming as it did at the beginning of the resumption of his functions by the Lawgiver after seven-and-thirty years of comparative abeyance, and on his first encounter with the new generation that he had to lead, was a very significant indication that his character had begun to yield and suffer from the strain that had been put upon it; and that, in fact, he was scarcely fit for the responsibilities that the new circumstances brought. So the penalty was not so disproportionate to the fault as it may seem.

And was the penalty such a very great one? Do you think that a man who had been toiling for eighty years at a very thankless task would consider it a very severe punishment to be told, Go home and take your wages'? It did not mean the withdrawal of the divine favor. Moses and Aaron among his priests. .. Thou wast a God that forgavest them, though Thou tookest vengeance of their inventions.' The penalty of a forgiven sin is never hard to bear, and the penalty of a forgiven sin is very often punctually and mercifully exacted.

But still we are not to ignore the fact that this lonely death, with which we are now concerned, is of the nature of a penal infliction. And so it stands forth in consonance with the whole tone of the Mosaic teaching. I admit, of course, that the mere physical fact of the separation between body and spirit is simply the result of natural law. But that is not the death that you and I know. Death as we know it, the ugly thing that flings its long shadows across all life, and that comes armed with terrors for conscience and spirit, is the wages of sin,' and is only experienced by men who have transgressed the law of God. So far Moses in his life and in his death carries us--that no transgression escapes the appropriate punishment; that the smallest sin has in it the seeds of mortal consequences; that the loftiest saint does not escape the law of retribution.

And no further does Moses with his Law and his death carry us. But we turn to the other death. And there we find the confirmation, in an eminent degree, of that Law, and yet the repeal of it. It is confirmed and exhausted in Jesus Christ. His death was the wages of sin.' Whose? Not His. Mine, yours, every man's. And because He died, surrounded by men, outside the old city wall, pure and sinless in Himself, He therein both said Amen' to the Law of Moses, and swept it away. For all the sins of the world were laid upon His head, He bore the curse for us all, and has emptied the bitter cup which men's transgressions have mingled. Therefore the solitary death in the desert proclaims the wages of sin'; that death outside the city wall proclaims the gift of God,' which is eternal life.'

II. Another Of The Lessons Of Our Incident Is The Withdrawal,

By a hard fate, of the worker on the very eve of the completion of his work.

For all these forty years there had gleamed before the fixed and steadfast spirit of the sorely tried leader one hope that he never abandoned, and that was that he might look upon and enter into the blessed land which God had promised. And now he stands on the heights of Moab. Half a dozen miles onwards, as the crow flies, and his feet would tread its soil. He lifts his eyes, and away up yonder, in the far north, he sees the rolling uplands of Gilead, and across the deep gash where the Jordan runs, he catches a glimpse of the blue hills of Naphtall or of Galilee, and the central mountain masses of Ephraim and Manasseh, where Ebal and Gerizim lift their heads; and then, further south, the stony summits of the Judaean hills, where Jerusalem and Bethlehem lie, and, through some gap in the mountains, a gleam as of sunshine upon armor tells where the ocean is. And then his eye falls upon the waterless plateau of the South, and at his feet the fertile valley of Jordan, with Jericho glittering amongst its palm trees like a diamond set in emeralds, and on some spur of the lower hill bounding the plain, the little Zoar. This was the land which the Lord had promised to the fathers, for which he had been yearning, and to which all his work had been directed all these years; and now he is to die, as my text puts it, with such pathetic emphasis, there in Moab,' and to have no part in the fair inheritance.

It is the lot of all epoch-making men, of all great constructive and reforming geniuses, whether in the Church or in the world, that they should toil at a task, the full issues of which will not be known until their heads are laid low in the dust. But if, on the one hand, that seems hard, on the other hand there is the compensation of the vision of the future and all the wonder that shall be,' which is granted many a time to the faithful worker ere he closes his eyes. But that is not the fate of epoch-making and great men only; it is the law for our little lives. If these are worth anything, they are constructed on a scale too large to bring out all their results here and now. It is easy for a man to secure immediate consequences of an earthly kind; easy enough for him to make certain that he shall have the fruit of his toil. But quick returns mean small profits; and an unfinished life that succeeds in nothing may be far better than a completed one, that has realized all its shabby purposes and accomplished all its petty desires. I)o you, my brother, live for the far-off; and seek not for the immediate issues and fruits that the world can give, but be contented to be of those whose toil waits for eternity to disclose its significance. Better a half-finished temple than a finished pigsty or huckster's shop. Better a life, the beginning of much and the completion of nothing, than a life directed to and hitting an earthly aim. He that soweth to the spirit shall of the Spirit reap life everlasting,' and his harvest and garner are beyond the grave.

III. Again, Notice Here The Lesson Of The Solitude And Mystery Of Death.

Moses dies alone, with no hand to clasp his, none to close his eyes; but God's finger does it. The outward form of his death is but putting into symbol and visibility the awful characteristics of that last moment for us all. However closely we have been twined with others, each of us has to unclasp dear hands, and make that journey through the narrow, dark tunnel by himself. We live alone in a very real sense, but we each have to die as if there were not another human being in the whole universe but only ourselves. But the solitude may be a solitude with God. Up there, alone with the stars and the sky and the everlasting rocks and menacing death, Moses had for companion the supporting God. That awful path is not too desolate and lonely to be trodden if we tread it with Him.

Moses' lonely death leads to a society yonder. If you refer to the thirty-second chapter you will find that, when he was summoned to the mountain, God said to him, Die in the mount whither thou goest up, and be gathered to thy people.' He was to be buried there, up amongst the rocks of Moab, and no man was ever to visit his sepulchre to drop a tear over it. How, then, was he gathered to his people'? Surely only thus, that, dying in the desert alone, he opened his eyes in the City,' surrounded by solemn troops and sweet societies' of those to whom he was kindred. So the solitude of a moment leads on to blessed and eternal companionship.

So far the death of Moses carries us. What does the other death say? Moses had none but God with him when he died. There is a drearier desolation than that, and Jesus Christ proved it when He cried, My God, My God, why hast Thou forsaken Me?' That was solitude indeed, and in that hour of mysterious, and to us unfathomable, desertion and misery, the lonely Christ sounded a depth, of which the lawgiver in His death but skimmed the surface. Christ was parted from God in His death, because He bore on Him the sins that separate us from our Father, and in order that none of us may ever need to tread that dark passage alone, but may be able to say,' I will fear no evil, for Thou art with me'--Thou, who hast trodden every step in its rough and dreary path, uncheered by the presence which cheers us and millions more. Christ died that we might live. He died alone that, when we come to die, we may hold His hand and the solitude may vanish.

Then, again, our incident teaches us the mystery that wrapped death to that ancient world, of which we may regard that unknown and forgotten sepulchre as the visible symbol. Deep darkness lies over the Old Testament in reference to what is beyond the grave, broken by gleams of light, when the religious consciousness asserted its indestructibility, in spite of all appearance to the contrary; but never growing to the brightness of serene and continuous assurance of immortal life and resurrection. We may conceive that mysteriousness as set forth for us by that grave that was hidden away in the defiles of Moab, unvisited and uncared for by any.

We turn to the other grave, and there, as the stone is rolled away, and the rising sunshine of the Easter morning pours into it, we have a visible symbol of the life and immortality which Jesus Christ then brought to light by His Gospel. The buried grave speaks of the inscrutable mystery that wrapped the future: the open sepulchre proclaims the risen Lord of life, and the sunlight certainty of future blessedness which we owe to Him. Death is solitary no more, though it be lonely as far as human companionship is concerned; and a mystery no more, though what is beyond is hidden from our view, and none but Christ has ever returned to tell the tale, and He has told us little but the fact that we shall live with Him.

We rejoice that we have not to turn to a grave hid amongst the hills where our dead Leader lies, but to an open sepulchre by the city wall in the sunshine, from whence has come forth the ever-living Captain of our salvation.'

IV. The Last Lesson Is The Uselessness Of A Dead Leader To A Generation With New Conflicts.

Commentators have spent a great deal of ingenuity in trying to assign reasons why God concealed the grave of Moses. The text does not say that God concealed it at all. The ignorance of the place of his sepulchre does not seem to have been part of the divine design, but simply a consequence of the circumstances of his death, and of the fact that he lay in an enemy's land, and that they had had something else to do than go to look for the grave of a dead commander. They had to conquer the land, and a living Joshua was what they wanted, not a dead Moses.

So we may learn from this how easily the gaps fill Thirty days' mourning,' and says my text, with almost a bitter touch, so the days of mourning for Moses were ended. A month of it, that was all; and then everybody turned to the new man that was appointed for the new work. God has many tools in His tool-chest, and He needs them all before the work is done. Joshua could no more have wielded Moses' rod than Moses could have wielded Joshua's sword. The one did his work, and was laid aside. New circumstances required a new type of character--the smaller man better fitted for the rougher work. And so it always is. Each generation, each period, has its own men that do some little part of the work which has to be done, and then drop it and hand over the task to others. The division of labor is the multiplication of joy at the end, and he that soweth and he that reapeth rejoice together.'

But whilst the one grave tells us,' This man served his generation by the will of God, and was laid asleep and saw corruption,' the other grave proclaims One whom all generations need, whose work is comprehensive and complete, who dies never. He liveth and was dead, and is alive for evermore.' Christ, and Christ alone, can never be antiquated. This day requires Him, and has in Him as complete an answer to all its necessities as if no other generation had ever possessed Him. He liveth for ever, and for ever is the Shepherd of men.

So Aaron dies and is buried on Her, and Moses dies and is buried on Pisgah, and Joshua steps into his place, and, in turn, he disappears. The one eternal Word of God worked through them all, and came at last Himself in human flesh to be the Everlasting Deliverer, Redeemer, Founder of the Covenant, Lawgiver, Guide through the wilderness, Captain of the warfare, and all that the world or a single soul can need until the last generation has crossed the flood, and the wandering pilgrims are gathered in the land of their inheritance. The dead Moses pre-supposes and points to the living Christ. Let us take Him for our all-sufficing and eternal Guide.

The End

Joshua

MHCC: Deu 34:5-8

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, Act 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?

Matthew Henry: Deu 34:5-8

Here is, I. The death of Moses (Deu 34:5): 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, Deu 3:26. 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; Exo 6:16-20. 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, Act 21:13.

II. His burial, Deu 34:6. 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 7:4. 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 2:14. 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 Jud 1:9. 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, Deu 34:7. 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, Psa 90:10. 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 27:1, and Jacob's, Gen 48:10), 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 (Exo 34:30), 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, Deu 34:8. 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 29:24. 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.

Keil-Delitzsch: 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.

Constable: Deu 31:1--34:12

VII. MOSES' LAST ACTS chs. 31--34

Having completed the major addresses to the Israelites recorded to this point in Deuteronomy, Moses needed only to make a few final arrangements before Israel was ready to enter the land. The record of these events concludes the book. Chapters 31-34 constitute several appendices to the main body of Deuteronomy (cf. Judg. 17-21; 2 Sam. 21-24).

"This final section of the covenant document has as its unifying theme the perpetuation of the covenant relationship. Of special importance is the subject of the royal succession, which is also prominent in the extra-biblical suzerainty treaties . . . This succession is provided for by the appointment and commissioning of Joshua as dynastic heir to Moses in the office of mediatorial representative of the Lord (ch. 31). The testamentary assignment of kingdom inheritance to the several tribes of Israel (ch. 33) reckons with the status of all God's people as royal heirs. Included also are two other standard elements in the international treaties. One is the invocation of covenant witnesses, here represented chiefly by the Song of Witness (ch. 32). The other is the directions for the disposition of the treaty document after the ceremony (31:9-13). By way of notarizing the document, an account of the death of Moses is affixed at the end (ch. 34)."³²⁸

Constable: Deu 34:1-12

E. Moses' death and burial: narrative epilogue ch. 34

"A testament is of force only after the death of the testator [cf. Heb. 9:16-17]. So the Deuteronomic Covenant in it testamentary aspect . . . would not become operative until after the death of Moses. Only then would Joshua succeed to the role of vicegerent of God over Israel, and only then under the leadership of Joshua could the tribes, according to the declarations of the Lord, enter into their inheritance in Canaan. It was, therefore, appropriate that the Deuteronomic treaty should close with the record of Moses' death, which in effect notarizes the treaty. That the testamentary significance of Moses' death is in view is evidenced by the accompanying attention given to the land of Israel's inheritance and to Joshua's accession to the royal mediatorship of the covenant."³⁵⁹

Moses proceeded up Mt. Nebo as God had instructed him (32:48-52) and viewed the land across the Jordan River that God had promised to give to Abraham's descendants. What Moses saw was not all that God had promised Abraham (v. 4; cf. Gen. 15:18) but the part that Israel was about to enter and hopefully possess.

"It was necessary for Jesus to die before entering his rest, because he was the true Mediator who came to reconcile his sinful people unto God; Moses must die without entering the typical rest because as the OT mediator he had by official transgression disqualified himself for [sic] completing the mission which prefigured that of the sinless Son of God. Unlike Moses, who after his death was succeeded by Joshua (Deut 33:9), the Messianic Mediator would succeed himself after his death because it was not possible that death should hold him."³⁶⁰

"The fact . . . that the Lord buried His servant Moses [v. 6], 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. . . . If Jehovah . . . would not suffer the body of Moses to be buried by man, 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.'"³⁶¹

Another explanation for Moses' unusual burial is simply that God chose to bury His faithful servant rather than allowing the Israelites to do so. Such a burial is a testimony to the greatness of Moses.

"Most likely the sepulchre remained hidden precisely to prevent the Israelites from taking Moses' body with them to Canaan, thus violating the divine command to disallow Moses entry there."³⁶²

Another view follows.

"By the time this last chapter was written, the burial of Moses was so far in the past that the location of his grave was uncertain to the writer."³⁶³

Moses was 120 years old when he died (v. 7). He had begun his ministry of covenant mediator on one mountain (i.e., Sinai), and now he ended that ministry on another. The Israelites mourned for him for 30 days (v. 8) as they had done for Aaron (Num. 20:29). This long a period of mourning was evidently conventional for a great person,³⁶⁴ though the normal time of mourning a loved one was apparently seven days (Gen. 50:10).

"The chapter provides the final statement regarding the Lord's refusal to allow Moses to enter the Promised Land. It thus links up with an important theme in the Pentateuch: Moses, who lived under the Law, was not allowed to enter into God's blessings because he failed to believe' (Nu 20:12). According to this chapter, Moses did not die of old age--'his eyes were not weak nor his strength gone' (Dt 34:7). His death was punishment, just as the generation that died in the wilderness during the forty years was punished (Nu 14:22-23). . . . From the perspective of the Pentateuch as a whole, Moses died young. He did not live the many centuries of the early patriarchs before the Flood. Thus at the close of the Pentateuch the life of Moses becomes the last example of the consequences of the Fall of the first man and woman. Like them, he was not allowed to enjoy the blessing of God's good land."³⁶⁵

Joshua then picked up the reins of leadership with the support of the Israelites (v. 9). God gave him special wisdom for his responsibilities.

"What is stressed here is that Joshua was filled with the spirit of wisdom' (34:9) and thus able to do the work of God. Like Joseph (Ge 41:37) and Bezalel (Ex 31:3), who were filled with the Spirit of God,' Joshua was able to do God's work successfully. Thus this last chapter of the Pentateuch returns to a central theme, begun already in the first chapter of Genesis: and the Spirit of God hovered over the face of the deep' (Ge 1:2). It is the Spirit of God that is the means of doing the work of God [cf. Ezek. 36:26]."³⁶⁶

The final verses in the book (vv. 10-12) and the Pentateuch give an evaluation of Moses' ministry. They are his literary epitaph (cf. 2 Sam. 23:1-7). Someone other than Moses probably added them after his death. Moses was remarkable in several respects that the writer identified. His intimate relationship with God was unique (cf. 18:15-22; Num. 12:6-8). The miracles God did through him in Egypt and the powerful acts he performed in the Israelites' sight were also noteworthy. He performed many of these signs when God gave the Mosaic Covenant at Mt. Sinai.

". . . Moses was never equaled by any subsequent prophet until the coming of Jesus Christ."³⁶⁷

Guzik: Deu 34:1-12

Deuteronomy 34 - The Death of Moses

A. Moses on Mount Nebo.

1. (1-3) The vision of the Promised Land.

Then Moses went up from the plains of Moab to Mount Nebo, to the top of Pisgah, which is across from Jericho. And the LORD showed him all the land of Gilead as far as Dan, all Naphtali and the land of Ephraim and Manasseh, all the land of Judah as far as the Western Sea, the South, and the plain of the Valley of Jericho, the city of palm trees, as far as Zoar.

a. Then Moses went up from the plains of Moab to Mount Nebo: As Israel camped on the plains of Moab, Moses climbed the heights of Mount Nebo - from which he could see the Promised Land, as far as the Western Sea.

i. Today, we know Mount Nebo and Pisgah as two separate mountain peaks. But in Moses' day, the same names were probably given to the same summit. Pisgah is the higher of the two, and it is probably from the peak that today is called Pisgah that Moses saw the Promised Land.

b. And the LORD showed him all the land: This was God's sweet grace to Moses. Though he could not set foot in the Promised Land, God allowed him to see it.

2. (4) God's last words to Moses: This is the land . . .

Then the LORD said to him, "This is the land of which I swore to give Abraham, Isaac, and Jacob, saying, 'I will give it to your descendants.' I have caused you to see it with your eyes, but you shall not cross over there."

a. This is the land of which I swore to give: These words, being in the present tense, were spoken to Moses at the summit of Mount Nebo as he looked westward and saw the Promised Land.

i. The list of places here follows a large counter-clockwise circle from the north to the south. In this sweeping panorama, Moses saw the sweep of the entire Promised Land.

ii. "The invitation to Moses to view the land was not merely a kindly provision of God to allow His servant to view Israel's inheritance. It may have had some legal significance. There is some evidence that this was part of a legal process. A man 'viewed' what he was to possess." (Thompson)

b. I will give it to your descendants: God swore to give it to the descendants of Abraham, Isaac, and Jacob, and now the promise was going to be fulfilled. Moses was allowed to take the descendants of Abraham, Isaac, and Jacob up to the threshold of the Promised Land, but no further.

c. I have caused you to see it with your eyes, but you shall not cross over there: What a bitter-sweet moment! Moses saw this, and his heart was thrilled at being able to see the Promised Land as never before. Yet, there no doubt a sadness in His heart, knowing that it was his own sin - his own misrepresentation of God - which led to his not being able to set foot in the Promised Land himself. Here he stood so close, yet so far away.

i. "What drama! What pathos! What inward pain! What sense of accomplishment mixed with disappointment must have been in Moses' mind as he looked over the land the Lord had promised to Israel!" (Kalland)

ii. Looking out over the vast panorama, on what must have been a crystal clear day, Moses saw the end result of his life's work - leading the children of Israel into the Promised Land - and heard God say, as clearly as he had ever heard God speak, this is the land.

3. (5-8) The death and burial of Moses, the servant of the LORD.

So Moses the servant of the LORD died there in the land of Moab, according to the word of the LORD. And He buried him in a valley in the land of Moab, opposite Beth Peor; but no one knows his grave to this day. Moses was one hundred and twenty years old when he died. His eyes were not dim nor his natural vigor diminished. And the children of Israel wept for Moses in the plains of Moab thirty days. So the days of weeping and mourning for Moses ended.

a. So Moses the servant of the LORD died there in the land of Moab: Moses' epitaph - the line on his tombstone - was simple.

· It was not "Moses, Prince of Egypt."

· It was not "Moses, Murderer of an Egyptian."

· It was not "Moses, Shepherd in the Wilderness."

· It was not "Moses, Spokesman for a Nation."

· It was not "Moses, Miracle Worker."

· It was not "Moses, Prophet."

· It was not "Moses, the Man Who Saw a Piece of God's Glory."

· It was not "Moses, Who Never Entered the Promised Land."

· At the end of it all, the title was simple: Moses the servant of the LORD.

i. This should be enough for us. We often say it, and it sounds so humble to say it, but it is much higher to really live it. To be satisfied with simply being the servant of the LORD is a precious place indeed. It is the happiest of all stations in life, for when the Master is glorified, the servants are satisfied.

ii. If one is truly a servant of the LORD, it can be demonstrated by a simple test: by how they react when someone treats them as a servant. Many are pleased to be servants for people of our own choosing or in circumstances of our own choosing. But that isn't really being the servant of the LORD.

b. Moses the servant of the LORD died: Moses died just as God promised. The promises of God are sure, including His more severe promises. It all happened according to the word of the LORD.

i. Literally, the phrase according to the word of the LORD means upon the mouth of the LORD. From this, ancient Jewish traditions say that Moses died as God took away his soul with a kiss. The medieval Jewish rabbi Maimonides says that of the 903 different ways to die, this was the best.

ii. "In the meanwhile, Moses' time was at an end. A voice from heaven resounded, saying: 'Why, Moses, dost thou strive in vain? Thy last second is at hand.' Moses instantly stood up for prayer, and said: 'Lord of the world! Be mindful of the day on which Thou didst reveal Thyself to me in the bush of thorns, and be mindful also of the day when I ascended into heaven and during forty days partook of neither food nor drink. Thou, Gracious and Merciful, deliver me not into the hand of [Satan].' God replied: 'I have heard thy prayer. I Myself shall attend to thee and bury thee.' Moses now sanctified himself as do the Seraphim that surround the Divine Majesty, whereupon God from the highest heavens revealed Himself to receive Moses' soul. When Moses beheld the Holy One, blessed be His Name, he fell upon his face and said: 'Lord of the world! In love didst Thou create the world, and in love Thou guidest it. Treat me also with love, and deliver me not into the hands of the Angel of Death.' A heavenly voice sounded and said: 'Moses, be not afraid. "Thy righteousness shall go before thee; the glory of the Lord shall be thy rearward."'"

"With God descended from heaven three angels, Michael, Gabriel, and Zagzagel. Gabriel arranged Moses' couch, Michael spread upon it a purple garment, and Zagzagel laid down a woolen pillow. God stationed Himself over Moses' head, Michael to his right, Gabriel to his left, and Zagzagel at his feet, whereupon God addressed Moses: 'Cross thy feet,' and Moses did so. He then said, 'Fold thy hands and lay them upon thy breast,' and Moses did so. Then God said, 'Close thine eyes,' and Moses did so. Then God spake to Moses' soul: 'My daughter, one hundred and twenty years had I decreed that thou shouldst dwell in this righteous man's body, but hesitate not now to leave it, for thy time has run. . . . I Myself shall take thee to the highest heavens and let thee dwell under the Throne of My Glory' . . . When Moses heard these words, he permitted his soul to leave him, saying to her: 'Return to thy rest, O my soul, for the Lord hath dealt bountifully with thee.' God thereupon took Moses' soul by kissing him on the mouth." (Ginzberg, Legends of the Jews)

iii. "As a mother takes her child and kisses it, and then lays it down to sleep in its own bed; so did the Lord kiss the soul of Moses away to be with him for ever, and then he hid is body we know not where." (Spurgeon)

c. And He buried him in a valley: Notably, the LORD buried Moses. This was more complicated than it sounds, because there was a Satanic contention over the body of Moses.

i. Jude 9 speaks of an occasion when Michael the archangel, in contending with the devil, when he disputed about the body of Moses. Apparently, there was a contention over the body of Moses, and according to Jude Michael the archangel won this contest as he appealed to the Lord's authority: "The Lord rebuke you!" Yet why Michael contended with Satan over the body of Moses is less clear.

ii. Some say that the Devil wanted to use Moses' body as an object of worship to lead Israel astray into idolatry. Others think that Satan wanted to desecrate the body of Moses, and claimed a right to it because Moses had murdered an Egyptian.

iii. But consider that God had another purpose for Moses' body, which Satan wanted to defeat: Moses appears in bodily form with Elijah (whose body was caught up to heaven [2 Kings 2]) at the Transfiguration (Matthew 17:1-3); and perhaps Moses and Elijah are the two witnesses of Revelation 11.

iv. Apparently, God had a purpose to fulfill with the body of Moses before the time of general resurrection, so God made special provision to bury the body of Moses Himself. And, perhaps, God preserved the body of Moses in some way. God wanted to protect the body of Moses, so no one knows his grave to this day. Seemingly, they searched for it, as would be expected, out of a desire to memorialize this great leader of the nation.

d. Moses was one hundred and twenty years old when he died: Moses' life was neatly divided into thirds. He spent 40 years as the crown prince of Egypt, 40 years as a humble shepherd in the wilderness, and 40 years leading the children of Israel to their destiny in the Promised Land. The first two-thirds were in preparation for the last one third. Moses was willing to let God prepare him for 80 years.

e. His eyes were not dim nor his natural vigor abated: This confirmed what was observed at Deuteronomy 31:1 (I can no longer go out and come in). Moses was not hindered by physical infirmity, but by the command of God.

f. The children of Israel wept . . . the days of weeping and mourning for Moses ended. As great as Moses was, the days of mourning for him ended. It was time to move on. God's program did not end with Moses, nor does it end with any man. The torch is passed and God's work goes on.

B. The legacy of Moses.

1. (9) Joshua's leadership in Israel.

Now Joshua the son of Nun was full of the spirit of wisdom, for Moses had laid his hands on him; so the children of Israel heeded him, and did as the LORD had commanded Moses.

a. For Moses had laid his hands on him: Moses' prayer for Joshua was answered. Joshua was indeed full of the spirit of wisdom. Best of all, the children of Israel heeded him. The real test of leadership is to see if people actually follow you.

2. (10-12) The unique legacy of Moses.

But since then there has not arisen in Israel a prophet like Moses, whom the LORD knew face to face, in all the signs and wonders which the LORD sent him to do in the land of Egypt, before Pharaoh, before all his servants, and in all his land, and by all that mighty power and all the great terror which Moses performed in the sight of all Israel.

a. Since then there has not arisen in Israel a prophet like Moses: Joshua was a capable leader for Israel, and God's work went on, but that did not diminish Moses' unique legacy.

b. Since then there has not arisen in Israel a prophet like Moses: Several things made Moses unique.

i. Whom the LORD knew face to face: Moses was unique because of his personal intimacy with God. The term face to face does not literally mean "physical face to physical face," but it has the idea of free and unhindered communication. Moses had a remarkably intimate relationship with God.

ii. All the signs and wonders with the LORD sent him to do: Moses was unique in the number and kind of miraculous works he was associated with.

iii. All that mighty power and all the great terror which Moses performed: Moses was unique in the power and authority with which we led the nation of Israel.

c. Since then there has not arisen in Israel a prophet like Moses: There were greater rulers over Israel than Moses, greater leaders, greater prophets, and greater priests. But before the coming of Jesus Christ the Messiah, there was never one man who held all offices so gloriously as Moses did.

i. "In him were concentrated all the great offices of Israel - prophet, ruler, judge and priest. If some who held these offices were great, Moses was the greatest of them all." (Thompson)

© 2006 David Guzik - No distribution beyond personal use without permission

Introduction / Outline

JFB: Deuteronomy (Book Introduction)

DEUTERONOMY, the second law, a title which plainly shows what is the object of this book, namely, a recapitulation of the law. It was given in the form of public addresses to the people; and as Moses spoke in the prospect of his speedy removal, he enforced obedience to it by many forcible appeals to the Israelites, concerning their long and varied experience both of the mercies and the judgments of God. The minute notices of the heathen people with whom they had come in contact, but who afterward disappeared from the pages of history, as well as the accounts of the fertility and products of Canaan, and the counsels respecting the conquest of that country, fix the date of this book and the time of its composition by the hand of Moses. The close, however, must have been added by another; and, indeed, it is supposed by some to have formed the original preface to the Book of Joshua.

JFB: Deuteronomy (Outline)

• MOSES' SPEECH AT THE END OF THE FORTIETH YEAR. (Deu. 1:1-46)
• THE STORY IS CONTINUED. (Deu. 2:1-37)
• CONQUEST OF OG, KING OF BASHAN. (Deu. 3:1-20)
• AN EXHORTATION TO OBEDIENCE. (Deu 4:1-13)
• A PARTICULAR DISSUASIVE AGAINST IDOLATRY. (Deu. 4:14-40)
• A COMMEMORATION OF THE COVENANT IN HOREB. (Deu. 5:1-29)
• MOSES EXHORTS ISRAEL TO HEAR GOD AND TO KEEP HIS COMMANDMENTS. (Deu. 6:1-25)
• ALL COMMUNION WITH THE NATIONS FORBIDDEN. (Deu. 7:1-26)
• AN EXHORTATION TO OBEDIENCE. (Deu. 8:1-20)
• MOSES DISSUADES THEM FROM THE OPINION OF THEIR OWN RIGHTEOUSNESS. (Deu. 9:1-25)
• GOD'S MERCY IN RESTORING THE TWO TABLES. (Deu. 10:1-22)
• AN EXHORTATION TO OBEDIENCE. (Deu. 11:1-32)
• MONUMENTS OF IDOLATRY TO BE DESTROYED. (Deu 12:1-15)
• BLOOD PROHIBITED. (Deu 12:16-25)
• HOLY THINGS TO BE EATEN IN THE HOLY PLACE. (Deu 12:26-32)
• ENTICERS TO IDOLATRY TO BE PUT TO DEATH. (Deu 13:1-5)
• WITHOUT REGARD TO NEARNESS OF RELATION. (Deu 13:6-18)
• GOD'S PEOPLE MUST NOT DISFIGURE THEMSELVES IN MOURNING. (Deu 14:1-2)
• WHAT MAY BE EATEN, AND WHAT NOT. (Deu. 14:3-21)
• OF BEASTS. (Deu 14:4-8)
• THE SEVENTH YEAR, A YEAR OF RELEASE FOR THE POOR. (Deu 15:1-11)
• HEBREW SERVANTS' FREEDOM. (Deu 15:12-19)
• THE FEAST OF THE PASSOVER. (Deu. 16:1-22)
• THINGS SACRIFICED MUST BE SOUND. (Deu 17:1)
• IDOLATERS MUST BE SLAIN. (Deu 17:2-7)
• THE PRIESTS AND JUDGES TO DETERMINE CONTROVERSIES. (Deu 17:8-13)
• THE ELECTION AND DUTY OF A KING. (Deu 17:14-20)
• THE LORD IS THE PRIESTS' AND THE LEVITES' INHERITANCE. (Deu 18:1-8)
• THE ABOMINATIONS OF THE NATIONS ARE TO BE AVOIDED. (Deu 18:9-14)
• CHRIST THE PROPHET IS TO BE HEARD. (Deu 18:15-19)
• OF THE CITIES OF REFUGE. (Deu 19:1-13)
• THE LANDMARK IS NOT TO BE REMOVED. (Deu 19:14)
• TWO WITNESSES REQUIRED. (Deu 19:15)
• PUNISHMENT OF A FALSE WITNESS. (Deu 19:16-21) But if convicted of perjury, it will be sufficient for his own condemnation, and his punishment shall be exactly the same as would have overtaken the object of his malignant prosecution. (See on Exo 21:23; see also Lev 24:20).
• THE PRIESTS' EXHORTATION TO ENCOURAGE THE PEOPLE TO BATTLE. (Deu. 20:1-20)
• EXPIATION OF UNCERTAIN MURDER. (Deu 21:1-9)
• THE TREATMENT OF A CAPTIVE TAKEN TO WIFE. (Deu 21:10-23)
• OF HUMANITY TOWARD BRETHREN. (Deu 22:1-4)
• THE SEX TO BE DISTINGUISHED BY APPAREL. (Deu 22:5-12)
• WHO MAY AND WHO MAY NOT ENTER INTO THE CONGREGATION. (Deu. 23:1-25)
• OF DIVORCES. (Deu. 24:1-22)
• STRIPES MUST NOT EXCEED FORTY. (Deu. 25:1-19)
• THE CONFESSION OF HIM THAT OFFERS THE BASKET OF FIRST FRUITS. (Deu 26:1-15)
• THE PEOPLE ARE TO WRITE THE LAW UPON STONES. (Deu 27:1-10)
• THE TRIBES DIVIDED ON GERIZIM AND EBAL. (Deu 27:11-13)
• THE BLESSINGS FOR OBEDIENCE. (Deu. 28:1-68)
• AN EXHORTATION TO OBEDIENCE. (Deu. 29:1-29)
• THE COMMANDMENT IS MANIFEST. (Deu 30:11-14)
• DEATH AND LIFE ARE SET BEFORE THE ISRAELITES. (Deu 30:15-20)
• MOSES ENCOURAGES THE PEOPLE AND JOSHUA. (Deu 31:1-8)
• HE DELIVERS THE LAW TO THE PRIESTS, TO READ IT EVERY SEVENTH YEAR TO THE PEOPLE. (Deu 31:9-13)
• MOSES' SONG, WHICH SETS FORTH THE PERFECTIONS OF GOD. (Deu. 32:1-43)
• THE MAJESTY OF GOD. (Deu. 33:1-28)
• MOSES FROM MOUNT NEBO VIEWS THE LAND. (Deu 34:1-12)

TSK: Deuteronomy (Book Introduction)

The book of Deuteronomy marks the end of the Pentateuch, commonly called the Law of Moses; a work every way worthy of God its author, and only less than the New Testament, the Law and Gospel of our Lord and Saviour Jesus Christ. Its antiquity places it at the head of all the writings in the world; and the various subjects it embraces render it of the utmost importance to every part of the civilized world. Its philosophy, history, geography, and chronology entitle it to the respect of the whole human race; while its system of theology and religion demonstrably proves it to be a revelation from God. The Law of Moses is more properly the Law of Jehovah, יהוה [Strong’s 03068] תורה [Strong’s 08451], torah yehowah , the grand title of the Pentateuch. Could we conceive Moses to have been the author of this system, we must consider him more than mortal - no wisdom of man has ever yet invented such a Code of Laws. His merit, however, has been disputed, and his laws severely criticised, by persons whose interest it was to prove religion a cheat, because they had none themselves. To some, whose mental taste and feeling are strangely perverted, everything in heathenism wears not only the most fascinating aspect, but appears to lay claim to and possess every excellence; and hence they have called up Confucius, Menu, Zoraster, and Mohammed himself, to dispute the palm with Moses! On this subject in general, it may be just necessary to add, that the utmost that can be said of all laws, merely human, is, that they restrain vices, through the terror of punishment. God’s law not only restrains vice, but it infuses virtue. It alone brings man to the footstool of his Maker; and keeps him dependent on the strong for strength, on the wise for wisdom, and on the merciful for grace. It abounds with promises of support, and salvation for the present life, which no false system dared ever to propose. every where, Moses, in the most confident manner, pledges his God for the fulfilment of all the exceeding great and precious promises, with which his laws are so plentifully interspersed; and while they were obedient they could say, " Not one word hath failed us, of all the good things which the Lord our God spake concerning us." Who that dispassionately reads the Pentateuch, that considers it in itself and in its reference to that glorious Gospel which it was intended to introduce, can for a moment deny it the palm of infinite superiority over all the systems ever framed or imagined by man? Well might the Israelitish people triumphantly exclaim, " There is none like the God of Jeshurun!" and with what striking propriety does the glorious legislator add, " Happy art thou, O Israel! who is like unto thee? O people, saved of the Lord!" Finally, the treasures of wisdom and knowledge, which are amassed in these five books, have enriched the whole civilized earth, and, indeed, greatly promoted that very civilization. They have been a kind of text-book to almost every writer on geology, geography, chronology, astronomy, natural history, ethics, jurisprudence, political economy, theology, poetry, and criticism, from the time of Moses to the present day - books to which the choicest writers and philosophers in Pagan antiquity, have been deeply indebted; and which were the text-books to all the prophets - books from which the flimsy writers against Divine Revelation have derived their natural religion, and all their moral excellence - books written in all the energy, and purity, of the incomparable language in which they are composed; and lastly, books, which for importance of matter, variety of information, dignity of sentiment, accuracy of facts, impartiality, simplicity, and sublimity of narration, tending to improve and ennoble the intellect and ameliorate the physical and moral condition of man, have never been equalled, and can only be paralleled by the Gospel of the Son of God! Fountain of endless mercy, justice, truth, and beneficence! How much are thy gifts and bounties neglected by those who do not read this law; and by those who having read it, are not morally improved by it, and made wise unto salvation!

TSK: Deuteronomy 34 (Chapter Introduction)

Overview

Deu 34:1, Moses from mount Nebo views the land; Deu 34:5, He dies there; Deu 34:6, His burial; Deu 34:7, His age; Deu 34:8, Thirty days’ mourning for him Deu 34:9, Joshua succeeds him; Deu 34:10, The praise of Moses.

Poole: Deuteronomy (Book Introduction)

FIFTH BOOK of MOSES, CALLED DEUTERONOMY

THE ARGUMENT

Moses, in the two last months of his life, rehearseth what God had done for them, and their frequent murmurings, rebellions, and constant ingratitude. He begs to enter into the land, but is permitted only to see it. He forbiddeth any communion with the nations for several reasons, De 8 . He gives a short repetition of those sundry laws, moral, ceremonial, judicial, and military, which he had given them, from whence this book is called DEUTERONOMY. Then, after many exhortations, he prophesieth of Christ; afterwards he shows how matters of war are to be managed, and, giving many other particular directions with reference to duties, conditions, and persons of both sexes, he pronounceth blessings on the obedient, and curses on the disobedient: he then gives a charge for laying up and reading of the law at certain times, and every seven years to be solemnly read before all the people; he composeth a song for common use, comprising the wonderful things here mentioned: he prophesieth of Christ’ s coming, and the calling of the Gentiles, seeth the land, and dieth, leaving Joshua, after he had consecrated him, to succeed.

Poole: Deuteronomy 34 (Chapter Introduction)

CHAPTER 34

Moses from Mount Nebo vieweth the land, Deu 34:1-4 . He dieth there, Deu 34:5 . His burial, Deu 34:6 . His age, Deu 34:7 . Thirty days’ mourning for him, Deu 34:8 . Joshua succeedeth him, Deu 34:9 . The praises of Moses, Deu 34:10-12 .

MHCC: Deuteronomy (Book Introduction)

This book repeats much of the history and of the laws contained in the three foregoing books: Moses delivered it to Israel a little before his death, both by word of mouth, that it might affect, and by writing, that it might abide. The men of that generation to which the law was first given were all dead, and a new generation was sprung up, to whom God would have it repeated by Moses himself, now they were going to possess the land of Canaan. The wonderful love of God to his church is set forth in this book; how he ever preserved his church for his own mercies sake, and would still have his name called upon among them. Such are the general outlines of this book, the whole of which shows Moses' love for Israel, and marks him an eminent type of the Lord Jesus Christ. Let us apply the exhortations and persuasions to our own consciences, to excite our minds to a believing, grateful obedience to the commands of God.

MHCC: Deuteronomy 34 (Chapter Introduction)

(Deu 34:1-4) Moses views the promised land from mount Nebo.

(Deu 34:5-8) The death and burial of Moses, The mourning of the people.

(Deu 34:9-12) Joshua succeeds Moses, The praise of Moses.

Matthew Henry: Deuteronomy (Book Introduction)

An Exposition, with Practical Observations, of The Fifth Book of Moses, Called Deuteronomy

This book is a repetition of very much both of the history and of the laws contained in the three foregoing books, which repetition Moses delivered to Israel (both by word of mouth, that it might affect, and by writing, that it might abide) a little before his death. There is no new history in it but that of the death of Moses in the last chapter, nor any new revelation to Moses, for aught that appears, and therefore the style here is not, as before, The Lord spoke unto Moses, saying. But the former laws are repeated and commented upon, explained and enlarged, and some particular precepts added to them, with copius reasonings for the enforcing of them: in this Moses was divinely inspired and assisted, so that this is as truly the word of the Lord by Moses as that which was spoken to him with an audible voice out of the tabernacle of the congregation , Lev 1:1. The Greek interpreters call it Deuteronomy, which signifies the second law, or a second edition of the law, not with amendments, for there needed none, but with additions, for the further direction of the people in divers cases not mentioned before. Now, I. It was much for the honour of the divine law that it should be thus repeated; how great were the things of that law which was thus inculcated, and how inexcusable would those be by whom they were counted as a strange thing! Hos 8:12. II. There might be a particular reason for the repeating of it now; the men of that generation to which the law was first given were all dead, and a new generation had sprung up, to whom God would have it repeated by Moses himself, that, if possible, it might make a lasting impression upon them. Now that they were just going to take possession of the land of Canaan, Moses must read the articles of agreement to them, that they might know upon what terms and conditions they were to hold and enjoy that land, and might understand that they were upon their good behaviour in it. III. It would be of great use to the people to have those parts of the law thus gathered up and put together which did more immediately concern them and their practice; for the laws which concerned the priests and Levites, and the execution of their offices, are not repeated: it was enough for them that they were once delivered. But, in compassion to the infirmities of the people, the laws of more common concern are delivered a second time. Precept must be upon precept, and line upon line, Isa 28:10. The great and needful truths of the gospel should be often pressed upon people by the ministers of Christ. To write the same things (says Paul, Phi 3:1) to me indeed is not grievous, but for you it is safe. What God has spoken once we have need to hear twice, to hear many times, and it is well if, after all, it be duly perceived and regarded. In three ways this book of Deuteronomy was magnified and made honourable: - 1. The king was to write a copy of it with his own hand, and to read therein all the days of his life, ch. 17, 18, 19. 2. It was to be written upon great stones plastered, at their passing over Jordan, Deu 27:2, Deu 27:3. 3. It was to be read publicly every seventh year, at the feast of tabernacles, by the priests, in the audience of all Israel, Deu 31:9, etc. The gospel is a kind of Deuteronomy, a second law, a remedial law, a spiritual law, a law of faith; by it we are under the law of Christ, and it is a law that makes the comers thereunto perfect.

This book of Deuteronomy begins with a brief rehearsal of the most remarkable events that had befallen the Israelites since they came from Mount Sinai. In the fourth chapter we have a most pathetic exhortation to obedience. In the twelfth chapter, and so on to the twenty-seventh, are repeated many particular laws, which are enforced (ch. 27 and 28) with promises and threatenings, blessings and curses, formed into a covenant, ch. 29 and 30. Care is taken to perpetuate the remembrance of these things among them (ch. 31), particularly by a song (ch. 32), and so Moses concludes with a blessing, ch. 33. All this was delivered by Moses to Israel in the last month of his life. The whole book contains the history but of two months; compare Deu 1:3 with Jos 4:19, the latter of which was the thirty days of Israel's mourning for Moses; see how busy that great and good man was to do good when he knew that his time was short, how quick his motion when he drew near his rest. Thus we have more recorded of what our blessed Saviour said and did in the last week of his life than in any other. The last words of eminent persons make or should make deep impressions. Observe, for the honour of this book, that when our Saviour would answer the devil's temptations with, It is written, he fetched all his quotations out of this book, Mat 4:4, Mat 4:7, Mat 4:10.

Matthew Henry: Deuteronomy 34 (Chapter Introduction)

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.).

Constable: Deuteronomy (Book Introduction)

Introduction

Title

The title of this book in the Hebrew Bible was its first two words, elleh haddebarim, which translate into English as "these are the words" (1:1). Ancient Near Eastern suzerainty treaties began with exactly the same words.¹ So the Jewish title gives a strong clue to the literary character of Deuteronomy.

The English title comes from the Septuagint (Greek) translation. "Deuteronomy" means "second law" in Greek. We might suppose that this title arose from the idea that Deuteronomy records the law as Moses repeated it to the new generation of Israelites who were preparing to enter the land. This is not the case. It came from a mistranslation of a phrase in 17:18. There God commanded Israel's kings to prepare "a copy of this law" for themselves. The Septuagint translators mistakenly rendered this phrase "this second [repeated] law." The Vulgate (Latin) translation, influenced by the Septuagint, translated the phrase "second law" as deuteronomium from which Deuteronomy is a transliteration. Deuteronomy is to some extent, however, a repetition to the new generation of the Law God gave at Mt. Sinai. Thus God overruled the translators' error and gave us a title for the book in English that is appropriate in view of the contents of the book.

Date and Writer

Moses evidently wrote this book on the plains of Moab shortly before his death, which occurred about 1406 B.C.

The Mosaic authorship of this book is quite easy to establish. The book claims to be the words of Moses (1:5, 9; 5:1; 27:1, 8; 29:2; 31:1, 30; 33:1, 29) and his writing (31:9, 22, 24). Other Old Testament books also assert the Mosaic authorship of Deuteronomy (1 Kings 2:3; 8:53; 2 Kings 14:6; 18:6, 12). Jesus Christ believed Moses wrote Deuteronomy (Matt. 19:7-8; Mark 10:3-5; 12:19; John 5:46-47) as did the Apostle Peter (Acts 3:22), Stephen (Acts 7:37-38), Paul (Rom. 10:19; 1 Cor. 9:9), and the author of the Epistle to the Hebrews (Heb. 10:28).

"The authorship of no other book in the Old Testament is so explicitly emphasized."²

The form in which Moses wrote Deuteronomy is very similar to that of ancient Near Eastern suzerainty-vassal treaties dating before and during the Mosaic era. This structural evidence confirms an early date of composition.³

Most conservative commentators prefer to regard the record of Moses' death and a few editorial comments as the work of a later writer or writers. Of course, Moses could have written these verses too.

In spite of such conclusive evidence some scholars prefer a later date for Deuteronomy. The critics favor a post-Mosaic but pre-seventh century date, a seventh century date in King Josiah's era, or a postexilic date.⁴

Scope

Deuteronomy is similar to Leviticus in that both books contain a record of instructions and speeches almost exclusively. Deuteronomy is not so much a book of history, as Genesis, Exodus, and Numbers are, as it is a book of law. In contrast to Leviticus, however, Moses addressed Deuteronomy to all the Israelites more than to the priests and Levites.

The scope of history covered in Deuteronomy is very brief. All the events recorded took place on the plains of Moab probably within a few weeks just before Israel's entrance into Canaan.

"According to the Index locorum of Nestle's Novum Testamentum Graece Deuteronomy is quoted or otherwise cited at least 95 times in the New Testament (compared to 103 for Genesis, 113 for Exodus, 35 for Leviticus, and 20 for Numbers), making it one of the favorite Old Testament books of Jesus and the apostles."⁵

Character

"The book of Deuteronomy is the document prepared by Moses as a witness to the dynastic covenant which the Lord gave to Israel in the plains of Moab (cf. 31:26)."⁶

Theology

"In line with the general correspondence of the form of a thing to its function, it is safe to say that one cannot understand the theology of Deuteronomy without reference to its covenant form and structure . . . It is no exaggeration to maintain that the concept of covenant lies at the very heart of the book and may be said to be the center of its theology.

"Covenant by its very definition demands at least three elements--the two contracting parties and the document that describes and outlines the purpose, nature, and requirements of the relationship. Thus the three major rubrics of the theology of Deuteronomy are (1) Yahweh, the Great King and covenant initiator; (2) Israel, the vassal and covenant recipient; and (3) the book itself, the covenant organ, complete with the essentials of standard treaty documents. This means, moreover, that all the revelation of the book must be seen through the prism of covenant and not abstractly removed from the peculiar historical and ideological context in which it originated."⁷

"The theological values of Deuteronomy can hardly be exaggerated. It stands as the wellspring of biblical historical revelation. It is a prime source for both OT and NT theology. Whether the covenant, the holiness of God, or the concept of the people of God is the unifying factor of OT theology, each finds emphasis and remarkable definition in Deuteronomy."⁸

Message⁹

Let me share with you a couple of quotations that point out the importance of this book.

"Deuteronomy is one of the greatest books of the Old Testament. Its significance on the domestic and personal religion of all ages has not been surpassed by any other book in the Bible. It is quoted over eighty times in the New Testament . . . in all but six books . . . and thus it belongs to a small group of four Old Testaments books (Genesis, Deuteronomy, Psalms, and Isaiah) to which the early Christians made frequent reference."¹⁰

"The book of Deuteronomy is the most important book in the Old Testament from the standpoint of God's revelation to man."¹¹

Deuteronomy is not just a recapitulation of things previously revealed in Exodus, Leviticus, and Numbers. It is a selective digest of matters most important to the average Israelite in his or her relationship with God. Moses spoke as an aged father to his children. These are the parting words of the man who communed with God face to face. His words in Deuteronomy spring from a personal and intimate knowledge of God that had matured over 120 years.

One of the striking features of this book is the frequent references to love that recur throughout it. God's love for the patriarchs and later the whole nation of Israel is obvious in the previous four books of the Pentateuch, but Moses never articulated it directly. In Deuteronomy for the first time Moses revealed that it was God's love for Israel that motivated Him to deal with the Israelites as He had.

One of the great revelations of this book is the motivation of God. God's love for people moved Him to bless. Moses referred to God's love for people as the motivation of His government in three of the book's major sections.

It constitutes the climax of Moses' first address to the people (1:6-4:40) in which he reviewed God's faithfulness to the Israelites. It was because God loved them that He had treated them as He had (4:32-40, esp. v. 37).

In the second address, which is an exposition of the Mosaic Law (chs. 5-26), Moses explained that God's love motivated His laws (7:7-11; 10:12-22, esp. v. 15; 15:16; 23:5; et al.).

In the conclusion of the book, which records Moses' blessing of the nation (ch. 33), he again reminded the people of God's love for them (33:2-5, esp. v. 3a).

Not only does Deuteronomy reveal that God's love is what motivates Him to govern His people as He does. It also emphasizes that man's love for God should be what motivates us to obey God (cf. 1 John 4:19). This theme too recurs throughout the book.

In Moses' review of the law (chs. 5-26) he called on the Israelites to love God (5:9-10; 6:4-5; 7:9; 10:12-13; 11:1, 13-14, 22-23; 13:1-13, esp. vv. 1-3; 19:8-9). The Israelites' obedience to God's laws expressed their love for God. Love is the most proper and adequate motivation for obedience and service.

We hear this theme again in Moses' third address (chs. 29-30) in which Moses exhorted the new generation of Israelites to obey their covenant, the Mosaic Covenant (30:6, 15-20).

The message of the book then is that God's love for man is the motivation of His government, and man's love for God should be the motivation of his obedience.

This emphasis on love appears even more striking in comparison with other ancient Near Eastern suzerain-vassal treaties. The ancient Near Eastern kings delineated clearly the rights of the ruler and the responsibilities of the subjects in these documents. However the motivation was self-interest, the opposite of love. Concern for others was present, but self-interest predominated.

Since Moses set Deuteronomy in the form of a suzerain-vassal treaty we can learn much about how he viewed Israel's relationship to God.

To quote Thompson again, "Both the literary shape of Deuteronomy and its underlying central concept provide an important clue to the basic theology of the book. Yahweh, the God of Israel, appears in a strong covenantal setting. He is the great King, the Lord of the covenant. From this central concept Israel's finest theological ideas derived."¹²

These "ideas" include the fact that Yahweh is the Lord of the covenant and the God of history.

Obedience to God and His covenant brings blessing whereas disobedience incurs curses. Israel was the people of the covenant.

The people were to worship their Lord by loving Him with their hearts and remembering Him and His acts with their minds.

There are perhaps four basic implications of this revelation and these correspond to four major sections of the book.

1. It is important to remember God's past faithfulness to appreciate His love (1:6-4:40). God commanded the Israelites to remember. Forgetfulness was a sin that would lead them to ingratitude and ultimately to apostasy. To forget was to rebel against God. Remembering the past would remind the people of God's love and rekindle their love for Him. Love as well as trust rests on confidence. We can love God only when we have confidence in Him.

2. God's laws are an expression of His love (chs. 5-26). Because man is a sinner he needs divine laws. God's provision of these laws is an expression of His love for mankind. The specific laws in the Mosaic Code expressed God's love because God intended them to result in Israel's blessing and welfare. Often we think laws are undesirable because they curb our freedom. However, God curbs our freedom to keep us from evil, not to keep us from good.

3. Only love for God will adequately motivate a person to be obedient to God's laws (chs. 27-28). These laws in Israel were so severe that the only motive strong enough to produce consistent obedience was love. Moses urged the Israelites to cultivate their love for God as they prepared to renew the covenant. Self-confidence had failed their fathers, and it would fail them too. Obedience to God can be a joyful or a bitter experience depending on one's motivation.

When we know God we love Him, and when we love God we will want to obey Him.

4. Obedience to God demonstrates love for Him (chs. 29-30). While it is possible to obey God with lesser motives, it is impossible to be consistently obedient without love for God. Consistent obedience is not the same as sinless perfection. The measure of one's love for God is the measure of his or her obedience to the revealed will of God (1 John 5:3). The degree of our commitment to do the will of God is the true measure of our love for God. The real test of our love for God is what we do more than how we feel.

Constable: Deuteronomy (Outline)

Outline

I. Introduction: the covenant setting 1:1-5

II. Moses' first major address: a review of God's faithfulness 1:6-4:40

A. God's past dealings with Israel 1:6-3:29

1. God's guidance from Sinai to Kadesh 1:6-46

2. The march from Kadesh to the Amorite frontier 2:1-23

3. The conquest of the kingdom of Sihon 2:24-37

4. The conquest of the kingdom of Og 3:1-11

5. A review of the distribution of the conquered land 3:12-20

6. Moses' anticipation of future blessing 3:21-29

B. An exhortation to observe the law faithfully 4:1-40

1. The appeal to hearken and obey 4:1-8

2. God's appearance at Mt. Horeb 4:9-14

3. The prohibition of idolatry 4:15-24

4. The consequences of idolatry 4:25-31

5. The uniqueness of Yahweh and Israel 4:32-40

III. Historical interlude: preparation for the covenant text 4:41-49

A. The appointment of cities of refuge in Transjordan 4:41-43

B. Introduction to the second address 4:44-49

IV. Moses' second major address: an exposition of the law chs. 5-26

A. The essence of the law and its fulfillment ch. 5-11

1. Exposition of the Decalogue and its promulgation ch. 5

2. Exhortation to love Yahweh ch. 6

3. Examples of the application of the principles chs. 7-11

B. An exposition of selected covenant laws 12-25

1. Laws arising from the first commandment 12:1-31

2. Laws arising from the second commandment 12:32-13:18

3. Laws arising from the third commandment 14:1-21

4. Laws arising from the fourth commandment 14:22-16:17

5. Laws arising from the fifth commandment 16:18-18:22

6. Laws arising from the sixth commandment 19:1-22:8

7. Laws arising from the seventh commandment 22:9-23:18

8. Laws arising from the eighth commandment 23:19-24:7

9. Laws arising from the ninth commandment 24:8-25:4

10. Laws arising from the tenth commandment 25:5-19

C. Covenant celebration, confirmation, and conclusion ch. 26

1. Laws of covenant celebration and confirmation 26:1-15

2. Summary exhortation 26:16-19

V. Preparations for renewing the covenant chs. 27:1-29:1

A. The ceremony at Shechem 27:1-13

B. The curses that follow disobedience to specific stipulations 27:14-26

C. The blessings that follow obedience 28:1-14

D. The curses that follow disobedience to general stipulations 28:15-68

E. Narrative interlude 29:1

VI. Moses' third major address: an exhortation to obedience chs. 29:2-30:20

A. An appeal for faithfulness 29:2-29

1. Historical review 29:2-8

2. The purpose of the assembly 29:9-15

3. The consequences of disobedience 29:16-29

B. A call to decision ch. 30

1. The possibility of restoration 30:1-10

2. The importance of obedience 30:11-20

VII. Moses' last acts chs. 31-34

A. The duties of Israel's future leaders 31:1-29

1. The presentation of Joshua 31:1-8

2. The seventh year covenant renewal ceremony 31:9-13

3. The commissioning of Joshua 31:14-23

4. The preservation of God's words 31:24-29

B. The Song of Moses 31:30-32:44

1. The introduction to the song 31:30

2. The song itself 32:1-43

3. The conclusion to the song 32:44

C. Narrative interlude 32:45-52

1. Moses' exhortation to obedience 32:45-47

2. The announcement of Moses' death 32:48-52

D. Moses' blessing of the tribes ch. 33

E. Moses' death and burial: narrative epilogue ch. 34

You will notice that there is a general alternation between narrative (sections I, III, V, and VII) and didactic (sections II, IV, and VI) material. However there is some mixture of narrative and didactic material in sections V and VII.

We can also divide the revelation in this book according to the general arrangement of the typical form of a suzerain-vassal treaty that was common in the ancient Near East.¹³

I. Preamble: Covenant mediator 1:1-5

II. Historical prologue: Covenant history 1:6-4:49

III. Stipulations: Covenant life chs. 5-26

A. The Great Commandment chs. 5-11

B. Ancillary commandments chs. 12-26

IV. Sanctions: Covenant ratification chs. 27-30

V. Dynastic disposition: Covenant continuity chs. 31-34

Constable: Deuteronomy

Deuteronomy

Bibliography

Adams, Jay. Marriage, Divorce and Remarriage in the Bible. Phillipsburg, N.J.: Presbyterian and Reformed Publishing Co., 1980.

Albright, William Foxwell. The Archaeology of Palestine. 1949. Revised ed. Pelican Archaeology series. Harmondsworth, Middlesex, England: Penguin Books, 1956.

_____. "Some Remarks on the Song of Moses in Deuteronomy XXXII." Vetus Testamentum 9 (1959):339-46.

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_____. The Divorce Myth. Minneapolis: Bethany House Publishers, 1981.

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Copyright 2003 by Thomas L. Constable

Haydock: Deuteronomy (Book Introduction)

INTRODUCTION.

THE BOOK OF DEUTERONOMY.

This Book is called Deuteronomy, which signifies a second law , because it repeats and inculcates the ordinances formerly given on Mount Sinai, with other precepts not expressed before. The Hebrews, from the first words in the Book, call it Elle Haddebarim . (Challoner) --- It may be divided into many discourses, which Moses made to the people during the last two months of his life. (Haydock) --- The first was delivered by him on the first day of the eleventh month of the fortieth year, since the deliverance of the Hebrews out of Egypt, and relates various particulars which had occurred to them. In chap. iv. 41, and following, and a supplement from the Book of Numbers is given to this discourse. Chap. v., a fresh exhortation to the people commences, which continues until chap. xxii., where the famous blessings and maledictions, from the mountains of Garizim and Hebal, are related. In the following chapters, Moses exhorts the people, in the most pathetic manner, to be faithful to the Lord, adding the strongest threats and promises to enforce their compliance; and having appointed Josue to succeed him, and repeated that beautiful canticle which God ordered them to write, (chap. xxxi. 19,) he gives the Book of Deuteronomy, to be kept with care, (ver. 9,) blesses the tribes like a good and tender father, and gives up his soul to God on Mount Nebo in the 120th year of his age. (Calmet) --- There can be no doubt but that Moses was the author of this book, as well as of the four preceding ones; though the last chapter may, perhaps, form a part of the Book of Josue, which formerly was written immediately after the works of Moses, without any such marks of distinction as we find at present. The whole Bible seemed to make but one verse. How easily, therefore, might the account of the death of Moses be taken in, as forming a part of the Pentateuch, when the different books came to be distinguished by separate titles! Such an insertion cannot hurt the general claim of Moses to be the author of the Pentateuch; or, if it should be thought to do so, no absolute proof can be brought to shew that he did not write this chapter also, by the spirit of prophecy. All the people spoke to Esdras, the scribe, to bring the book of the law of Moses, which the Lord had commanded, to Israel. The whole nation of the Jews has all along maintained, that Moses wrote these books: and he himself repeatedly asserts that he was ordered to leave on record many things of importance. Hence both internal and external evidence concur to establish his title to them; and if we be not disposed to cavil with all other authors, and to deny that Demosthenes, for example, Cæsar, and others, have written the works which bear their names, we must confess that the Pentateuch is to be attributed to the Jewish legislator. Yet if this were a matter of doubt, the things contained in these books could not, on that account, be controverted. How many anonymous works have been published which are of unquestionable authority! Many of the books of Scripture are of this nature. But as we have every reason to believe, that they have come down to us without any material corruption, and were written by people of veracity, by divine inspiration, they deserve to be regarded as authentic records. This is true, whether we speak of the originals or of the versions authorized by the Church; though it should suffice to stop the mouths of infidels, if we can procure an authentic history of the Bible by the collation of the different copies which are extant. Thus, where the Hebrew editions appear to be incorrect, they may receive great light from the Samaritan copy of the Pentateuch, and from the versions of the Septuagint, and of other respectable authors on the whole Bible. The variations, which we may discover, are not of such moment, but that, if the very worst copy were selected, we should find the same great outlines of Scripture history, the same precepts of faith and morality. The laws of Moses, which are scattered through his five books, may be seen all together in their natural order, collected by Cornelius a Lapide and Calmet. But the spirit of God was pleased to intersperse historical facts among them, which both shew the occasion on which they were given, and enable us to read them with greater pleasure and satisfaction. The four preceding books might be compared to the four Gospels; Deuteronomy represents the whole, (Ven. Bede) and may be styled a Diatessaron, as it recalls to our mind the great Creator of all things, who was about to fulfil the promises which he had made to the Patriarchs. Almost all those to whom Moses addresses himself, had been unborn or very young, when their parents received God's commands at Sinai, and wandered in the desert. He therefore gives them an account of what had happened during the last eventful period of forty years. He shews what had brought on so many disasters, and cautions his hearers, that if they imitate the perfidy of their fathers, as he foresees, with sorrow, that they will, (chap. xxxi.) they must expect to be treated with no less severity. This prediction we behold verified, at the present day, in the persons of the scattered remnants of Israel. How sublime! how terrifying are the truths which Moses enforces with so much earnestness! The same threats which he denounces against the perfidious Jews, regard us in some measure. If we feel not their effects at present, in being driven out from our country, we have more reason to fear lest we should be excluded from our heavenly inheritance, if we do not repent. (Haydock)

Gill: Deuteronomy (Book Introduction)

INTRODUCTION TO DEUTERONOMY

This book is sometimes called "Elleh hadebarim", from the words with which it begins; and sometimes by the Jews "Mishneh Torah", the repetition of the law; and so in the Syriac version, with which agrees the Arabic title of it; and when the Greeks, and we after them, call it "Deuteronomy", it is not to be understood of a second, a new, or another law, but of the law formerly delivered, but now repeated, and also more largely explained; to which are likewise added several particular laws, instructions, and directions; all which were necessary, on account of the people of Israel, who were now a new generation, that either were not born, or not at an age to hear and understand the law when given on Mount Sinai; the men that heard it there being all dead, excepting a very few; and these people were also now about to enter into the land of Canaan, which they were to enjoy as long as they kept the law of God, and no longer, and therefore it was proper they should be reminded of it; and besides, Moses was now about to leave them, and having an hearty desire after their welfare, spends the little time he had to be with them, by inculcating into them and impressing on them the laws of God, and in opening and explaining them to them, and enforcing them on them, which were to be the rule of their obedience, and on which their civil happiness depended. And sometimes the Jews call this book "the book of reproofs", because there are in it several sharp reproofs of the people of Israel for their rebellion and disobedience; and so the Targums of Jonathan and Jerusalem begin it by calling it the words of reproof which Moses spake, &c. That this book was written by Moses there can be no doubt, from Deu 1:1, only the eight last verses, which give an account of his death, and of his character, were wrote by another hand, equally inspired by God, as either Eleazar the priest, as some, or Samuel the prophet, as others; or, as it is the more commonly received opinion of the Jews, Ezra; though it is highly probable they were wrote by Joshua his successor. This book was written and delivered by Moses, at certain times in the last month of his life, and towards the close of the fortieth year of the children of Israel's coming out of Egypt. And that it is of divine authority need not be questioned, when the several quotations out of it are observed, as made by the apostles of Christ, in Act 3:22, Heb 10:30 out of Deu 18:15 and by our Lord himself, Mat 18:16 from Deu 19:15. Yea, it is remarkable, that all the passages of Scripture produced by Christ, to repel the temptations of Satan, are all taken out of this book, Mat 4:7 compared with Deu 8:3, and the voice from heaven, directing the apostles to hearken to him, refers to a prophecy of him in Deu 18:15.

Gill: Deuteronomy 34 (Chapter Introduction)

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.