Deuteronômio 34

Deuteronômio 34

Morris - Although Moses wrote the book of Deuteronomy, it is probable that Joshua wrote its closing verses found in Deuteronomy 34:5-12. It is possible that Moses himself wrote his own epitaph by divine inspiration, but since no one knew his burial place (Deuteronomy 34:6), it would hardly be likely that he directly gave such a record to Joshua before he died. In some way Satan was also present at the scene, along with the archangel Michael (Jude 9), seeking to claim Moses' body for some unrevealed, but certainly nefarious, purpose. Believer's Study Bible - Philo, Josephus, and some modern commentators have accepted this account of Moses' death and funeral as written by the lawgiver himself. Although this is certainly possible, there is no reason to reject the likelihood that Joshua or another prophet, acting editorially, appended these words concerning the author's death. A Longing in Stone I have let you see it with your eyes, but you will not cross over into it. Deuteronomy 34:4 Today's Scripture & Insight: Deuteronomy 34:1–5 “Ah, every pier is a longing in stone!” says a line in Fernando Pessoa’s Portuguese poem “Ode Marítima.” Pessoa’s pier represents the emotions we feel as a ship moves slowly away from us. The vessel departs but the pier remains, an enduring monument to hopes and dreams, partings and yearnings. We ache for what’s lost, and for what we can’t quite reach. The Portuguese word translated “longing” (saudade) refers to a nostalgic yearning we feel—a deep ache that defies definition. The poet is describing the indescribable. We might say that Mount Nebo was Moses’s “longing in stone.” From Nebo he gazed into the promised land—a land he would never reach. God’s words to Moses—“I have let you see it with your eyes, but you will not cross over into it” (Deuteronomy 34:4)—might seem harsh. But if that’s all we see, we miss the heart of what’s happening. God is speaking immense comfort to Moses: “This is the land I promised on oath to Abraham, Isaac and Jacob when I said, ‘I will give it to your descendants’” (v. 4). Very soon, Moses would leave Nebo for a land far better than Canaan (v. 5). What are your unfulfilled longings? What places in life are you trying to satisfy with wrong things? How can you find true fulfillment in God alone? The sweetest thing in all my life has been the longing—to reach the Mountain, to find the place where all beauty came from. C. S. Lewis Poor Man's Evening Portion - Robert Hawker So Moses the servant of the Lord died.—Deut. 34:5. My soul! close the month in contemplating the death of this highly-favoured servant of the Lord; and mark in him the sure event of all flesh—“Dust thou art, and unto dust shalt thou return.” What a blessed account hath the Holy Ghost given of this man! “There arose not a prophet (we are told) like unto Moses, whom Jehovah knew face to face.” But, as if to draw an everlasting line of distinction between him and his Master, between the highest prophet and the Lord God of the prophets, the Holy Ghost was pleased, by the ministry of his servant the apostle, to state the vast distinction: “Moses verily was faithful (saith he) in all his house, as a servant, for a testimony of those things which were to be spoken after; but Christ as a Son over his own house, whose house are we.” (Heb. 3:5, 6.) Indeed, all the great and distinguishing events in the life of Moses became more or less brilliant, as they set forth in their typical representations, the person, work, or offices of the Lord Jesus Christ. Was Moses the Lord’s minister to bring the people out of Egypt; and what was this but a representation of the Lord Jesus, bringing his people out of the Egypt of sin, death, and hell? If Moses led the people through the Red Sea, and opened a path through the mighty waters; what was this but a type of the ever-blessed Jesus, bringing his redeemed through the red sea of his blood, and opening a new and living way into the presence of God? If Moses kept the passover, and the sprinkling of blood through faith, what was the great object his faith looked at, but Christ our passover, and the blood of his sacrifice? Did he bring the people through the wilderness; and is not Jesus bringing all his people through? Did he feed them with manna, and give them water from the rock; and what did the manna prefigure but Jesus, the bread of life; and what was the rock but Christ, the water of life, in all ages of the Church, to his people? In short, every thing momentous in the Church’s history, wherein Moses ministered to the people, pointed, both in law and in sacrifice, to Jesus the Lamb of God, and his one all-sufficient sacrifice for the salvation of his redeemed. And even the death of Moses, the servant of the Lord, over and above the event of death, common to all, had this peculiar signification annexed to it, that, as the great lawgiver to the people, it set forth the inefficacy of the law to bring into Canaan; this could only be accomplished by Christ, who “is the end of the law for righteousness to every one that believeth, to the Jew first, and also to the Gentile.” Farewell, Moses! thou servant of the Lord! Thou, when thou hadst served thy generation, wast gathered to thy fathers, and like all the patriarchs, didst see corruption; but Jesus saw no corruption—he ever liveth, and is “the same yesterday, and to-day, and for ever,” Hail, thou glorious Mediator of “a better covenant established upon better promises!” Be thou the Alpha and Omega of thy word, thine ordinances, thy sanctuary, thy servants! To thee all ministered; from thee all come; in thee all centered; and to thine everlasting praise all terminate, in bringing glory to Jehovah, Father, Son, and Spirit, through Jesus Christ. Amen. Deuteronomy 34:6 And He buried him in the valley in the land of Moab, opposite Beth-peor; but no man knows his burial place to this day. Related Passage: Jude 1:9+ But Michael the archangel, when he disputed with the devil and argued about the body of Moses, did not dare pronounce against him a railing judgment, but said, “The Lord rebuke you!” Deuteronomy 3:29 “So we remained in the valley opposite Beth-peor. Deuteronomy 4:46 across the Jordan, in the valley opposite Beth-peor, in the land of Sihon king of the Amorites who lived at Heshbon, whom Moses and the sons of Israel defeated when they came out from Egypt. Deuteronomy 34:6 And He buried him in the valley in the land of Moab, opposite Beth-peor; but no man knows his burial place to this day. Joshua 13:20 and Beth-peor and the slopes of Pisgah and Beth-jeshimoth, MOSES' SECRET BURIAL PLOT And He buried him in the valley in the land of Moab, opposite Beth-peor; but no man knows his burial place to this day - As Dt 29:29 says "The secret things belong to the LORD our God." See Map of possible site of Beth-peor but realize this only gives us an approximation of where Moses' bones were laid. Moses had the ultimate private funeral service! And his "undertaker" was Yahweh! THOUGHT - The moment he breathed his last breath, God Himself was there to transport his body to the grave. In the same way believers can rest fully assured that Jesus is there with us at the very moment we pass from time into eternity. We have nothing to fear beloved! We do not pass into the unknown but into the known, the presence of the One we have grown to know and love over the many years we have walked with Him! It simply does not get much better than that? Mattoon on Beth-Peor in Dt 34:6 - This place will also be the place of the defeat of God's people who will be lured by the sexual seduction of beautiful Moabite women into the worship of Baal. Numbers 25:3+ "So Israel joined themselves to Baal of Peor, and the LORD was angry against Israel." Ryrie - Though Moses' exact burial place is unknown, it was in the area where the people were camped (Beth-peor, about 10 mi, or 16 km, E of the Jordan at its mouth; cf. Deut. 3:29; 4:46). Beth-Peor - (behth-pee' awr) Place name meaning, “house of Peor.” A temple for the god Peor or Baal Peor probably stood there. See Baal Peor. Town in whose valley Israel camped as Moses delivered the sermons of the Book of Deuteronomy (Deuteronomy 3:29 ). It had belonged to Sihon, king of the Amorites (Deuteronomy 4:46 ). Moses died and was buried near there (Deuteronomy 34:6 ). It belonged to tribe of Reuben (Joshua 13:20 ). It was located at modern khirbet Uyun Musa, twenty miles east of the north end of the Dead Sea. Numbers does not use the place name, but evidently at least part of the shameful worship of Baal Peor (Numbers 25:1-5 ) occurred at Beth-peor. Hosea described the actions of Peor as a turning point in Israel's blissful honeymoon with God (Hosea 9:10 ). - Holman BETH-PEOR . A city belonging to Reuben ( Joshua 13:20 ), located most probably some four or five miles north of Mt. Nebo, near the Pisgah range. Just opposite to it, in the ravine ( Wâdy Hesbân probably), the Israelites encamped ( Deuteronomy 3:29; Deuteronomy 4:46 ). Moses was buried in the valley ‘over against Beth-peor’ ( Deuteronomy 34:6 ). Conder suggests a site several miles to the S., near ‘Ain el-Minyeh , but the impression given by Numbers 25:1-8 is that the city was not so far distant from the plain of Shittim. - Hastings Beth-Peor - beth -pē´or ( בּית פעור , bēth pe‛ōr ; οῖκος Φογώρ , oı́kos Phogō̇r ; in Joshua (Vaticanus), Βαιθφογώρ , Baithphogō̇r , or βεθ- , beth -): "Over against Beth-peor" the Israelites were encamped, "beyond the Jordan, in the valley," when Moses uttered the speeches recorded in Dt (Deuteronomy 3:29; Deuteronomy 4:46 ). "In the valley in the land of Moab over against Beth-peor" Moses was buried (Deuteronomy 34:6 ). Beth-peor and the slopes of Pisgah (the King James Version "Ashdoth-pisgah") are mentioned in close connection in Joshua 13:20 . According to Eusebius, Onomasticon , Beth-peor was situated near Mt. Peor (Fogor) opposite Jericho, 6 miles above Livias. Mt. Peor is the "top" or "head" of Peor (Numbers 23:28 ). Some height commanding a view of the plain East of the river in the lower Jordan valley is clearly intended, but Thus far no identification is possible. "The slopes of Pisgah" are probably the lower slopes of the mountain toward Wādy ‛Ayūn Mūsa . Somewhere North of this the summit we are in search of may be found. Conder suggested the cliff at Minyeh , South of Wādy Jedeideh , and of Pisgah; and would locate Beth-peor at el -Mareighāt , "the smeared things," evidently an ancient place of worship, with a stone circle and standing stones, about 4 miles East, on the same ridge. This seems, however, too far South, and more difficult to reach from Shittim than we should gather from Numbers 25:1 . (ISBE) ILLUSTRATION - Dad began to calm down immediately when he knew with whom Mark was spending the afternoon. Many people grieve like the bereaved congregation of Israel, and in their sadness ask, “Where has my loved one gone?” Our comfort comes from knowing what God’s Word teaches us about the death of one of His children. We do not know where they have gone, but we do know with whom they are. Frances Havergal, the songwriter, lived and moved in the Word of God. His Word was her constant companion. On the last day of her life, she asked a friend to read Isaiah 42 to her. When the friend read the sixth verse (Isa 42:6), “I, the LORD, have called You in righteousness, / And will hold Your hand; / I will keep You …, “Miss Havergal stopped her. She whispered, “ ‘Called … held … kept.’ I can go home on that.” So could Moses. (And so can you beloved!) QUESTION - Why are the circumstances of the death of Moses so mysterious? ANSWER - God has not chosen to reveal much to us about the circumstances of Moses’ death. There are three references in the Bible to the death and burial of Moses, and each of them contributes to the mystery surrounding the story of the great prophet. We know that he was 120 years old when he died, “yet his eyes were not weak nor his strength gone” (Deuteronomy 34:7). Despite his age, Moses was still in his prime when he was called home. Because of Moses’ sin of disobedience at the waters of Meribah Kadesh (Numbers 20:12; Deuteronomy 32:51), Moses was not allowed to enter the Promised Land. He brought the people of Israel to the very edge of Canaan, and he was given a look into the land, but he was not allowed to go in himself. At the end of Moses’ life, God gave Moses a glimpse of the land he had left Egypt for. “Moses climbed Mount Nebo from the plains of Moab to the top of Pisgah. . . . There the LORD showed him the whole land” (Deuteronomy 34:1; cf. Numbers 27:12–13). Moses died there on the summit, “according to the word of the Lord.” God buried him secretly, and no one knows to this day where his grave is (Deuteronomy 34:5–6). One mystery involves Moses’ grave. Scholars have suggested God buried Moses secretly and without a grave marker to prevent the grave from becoming a shrine or a place of worship. As the Israelites were prone to idolatry, this seems plausible. Others believe that there was no grave at all, and that Moses was translated in the manner of Enoch and Elijah. These scholars point to the appearance of Moses with Elijah on the Mount of the Transfiguration (Matthew 17:1–10). The problem with this latter view is that the Bible specifically says Moses “died” and “was buried” (Deuteronomy 34:7). If Moses were translated straight to heaven, there would be no death and burial. In any case, the circumstance of God personally burying someone and keeping the burial place secret is unique in all of Scripture. Another mystery involves Jude 1:9, where we learn that, when Moses died, the archangel Michael contended with the devil over the body of Moses. This passing reference is not expounded on by Jude and has been a source of debate among biblical scholars. We are not told exactly when this angelic argument occurred, although it was likely at the time of Moses’ burial. We also don’t know why the devil and Michael would be arguing over the body. Perhaps Satan was opposed to the future resurrection of Moses, accusing him of the sin at Meribah and other sins. Perhaps Satan wanted to bury the body in a more accessible place and mark the spot to tempt the people to build a shrine. Whatever the reason for the dispute, Satan lost the battle. In spite of the mysteries surrounding Moses’ death and burial, we know some things for certain. One is that God’s Word is true and His prophecies always come to pass. Another is that sin brings the discipline of God, and no one is exempt. Also, God doesn’t always explain the mysteries in His Word. But we have this truth: “Precious in the sight of the Lord / is the death of his faithful servants” (Psalm 116:15). GotQuestions.org Deuteronomy 34:7 Although Moses was one hundred and twenty years old when he died, his eye was not dim, nor his vigor abated. hundred and twenty years old (KJV): De 31:2 Ac 7:23,30,36 his eye: Ge 27:1 48:10 Jos 14:10,11 "The Wonderful One Horse Shay" MOSES DIED LIKE THE WONDERFUL ONE HORSE SHAY Although Moses was one hundred and twenty years old when he died, his eye was not dim, nor his vigor abated - Earlier we read "And he said to them, “I am a hundred and twenty years old today; I am no longer able to come and go, and the LORD has said to me, ‘You shall not cross this Jordan.’ (Deut. 31:2) It seems clear that Moses did not die of any specific physical illness. God simply took his life. Henry Morris - Moses had written that man's normal life span by his day had decreased to 70 or 80 years (Psalm 90:10), yet God allowed him 120 years. At his death he was at least 60 years older than any man in Israel (Numbers 14:29), except for Caleb and Joshua. Joshua died at age 110 (Joshua 24:29); Caleb outlived him but his age at death is not recorded. Moses was an hundred and twenty years old when he died. Moses’ life consisted of one hundred and twenty years, divided into three forties. In the first forty years, he was learning to be somebody. In the second forty years, he was learning to be nobody. In the third forty years, he was proving what God could do with a man who had learned those two lessons. Moses abrupt death reminds me of the old poem by Oliver Wendell Holmes of the "One Horse Shay" (note) that functioned perfectly (eye was not dim, mor his vigor abated) until the last day! Here is the old poem if you like poetry with a Biblical application. And may God grant each of us to life our lives like the old "One Horse Shay," fully functioning for Him until He removes our last breath (Da 5:23+) and last heart beat and we pass into His glorious presence forever (2 Cor 5:8+, 1 Jn 3:2+). In Jesus' Mighty Name. Amen. Listen to this great reading of "The One Horse Shay" Have you heard of the wonderful one-hoss shay, That was built in such a logical way It ran a hundred years to a day, And then, of a sudden, it — ah, but stay, I'll tell you what happened without delay, Scaring the parson into fits, Frightening people out of their wits, — Have you ever heard of that, I say? Seventeen hundred and fifty-five. Georgius Secundus was then alive, — Snuffy old drone from the German hive. That was the year when Lisbon-town Saw the earth open and gulp her down, And Braddock's army was done so brown, Left without a scalp to its crown. It was on the terrible Earthquake-day That the Deacon finished the one-hoss shay. Now in building of chaises, I tell you what, There is always somewhere a weakest spot, — In hub, tire, felloe, in spring or thill, In panel, or crossbar, or floor, or sill, In screw, bolt, thoroughbrace, — lurking still, Find it somewhere you must and will, — Above or below, or within or without, — And that's the reason, beyond a doubt, A chaise breaks down, but doesn't wear out. But the Deacon swore (as Deacons do, With an "I dew vum," or an "I tell yeou") He would build one shay to beat the taown 'N' the keounty 'n' all the kentry raoun'; It should be so built that it could n' break daown: "Fur," said the Deacon, "'t 's mighty plain Thut the weakes' place mus' stan' the strain; 'N' the way t' fix it, uz I maintain, Is only jest T' make that place uz strong uz the rest." So the Deacon inquired of the village folk Where he could find the strongest oak, That couldn't be split nor bent nor broke, — That was for spokes and floor and sills; He sent for lancewood to make the thills; The crossbars were ash, from the straightest trees, The panels of white-wood, that cuts like cheese, But lasts like iron for things like these; The hubs of logs from the "Settler's ellum," — Last of its timber, — they could n't sell 'em, Never an axe had seen their chips, And the wedges flew from between their lips, Their blunt ends frizzled like celery-tips; Step and prop-iron, bolt and screw, Spring, tire, axle, and linchpin too, Steel of the finest, bright and blue; Thoroughbrace bison-skin, thick and wide; Boot, top, dasher, from tough old hide Found in the pit when the tanner died. That was the way he "put her through." "There!" said the Deacon, "naow she'll dew!" Do! I tell you, I rather guess She was a wonder, and nothing less! Colts grew horses, beards turned gray, Deacon and deaconess dropped away, Children and grandchildren — where were they? But there stood the stout old one-hoss shay As fresh as on Lisbon-earthquake-day! EIGHTEEN HUNDRED; — it came and found The Deacon's masterpiece strong and sound. Eighteen hundred increased by ten; — "Hahnsum kerridge" they called it then. Eighteen hundred and twenty came; — Running as usual; much the same. Thirty and forty at last arrive, And then come fifty, and FIFTY-FIVE. Little of all we value here Wakes on the morn of its hundreth year Without both feeling and looking queer. In fact, there's nothing that keeps its youth, So far as I know, but a tree and truth. (This is a moral that runs at large; Take it. — You're welcome. — No extra charge.) FIRST OF NOVEMBER, — the Earthquake-day, — There are traces of age in the one-hoss shay, A general flavor of mild decay, But nothing local, as one may say. There couldn't be, — for the Deacon's art Had made it so like in every part That there was n't a chance for one to start. For the wheels were just as strong as the thills, And the floor was just as strong as the sills, And the panels just as strong as the floor, And the whipple-tree neither less nor more, And the back crossbar as strong as the fore, And spring and axle and hub encore. And yet, as a whole, it is past a doubt In another hour it will be worn out! First of November, 'Fifty-five! This morning the parson takes a drive. Now, small boys, get out of the way! Here comes the wonderful one-hoss shay, Drawn by a rat-tailed, ewe-necked bay. "Huddup!" said the parson. — Off went they. The parson was working his Sunday's text, — Had got to fifthly, and stopped perplexed At what the — Moses — was coming next. All at once the horse stood still, Close by the meet'n'-house on the hill. First a shiver, and then a thrill, Then something decidedly like a spill, — And the parson was sitting upon a rock, At half past nine by the meet'n-house clock, — Just the hour of the Earthquake shock! What do you think the parson found, When he got up and stared around? The poor old chaise in a heap or mound, As if it had been to the mill and ground! You see, of course, if you're not a dunce, How it went to pieces all at once, — All at once, and nothing first, — Just as bubbles do when they burst. End of the wonderful one-hoss shay. Logic is logic. That's all I say. F B