Death And Burial Of Moses.

(DEUTERONOMY 3:23-29; NUMBERS 27:15-23; DEUTERONOMY 34)

     ALL was now ready, and Israel about to cross the Jordan and take possession of the Promised Land! It was only natural - one of those traits in the history of the great heroes of the Bible, so peculiarly precious, as showing in their weakness their kinship to our feelings - that Moses should have longed to share in what was before Israel. Looking back the long vista of these one hundred and twenty years - first of life and trial in Egypt, then of loneliness and patient faith while feeding the flocks of Jethro, and, lastly, of labor and weariness in the wilderness, it would indeed have been strange, had he not wished now to have part in the conquest and rest of the goodly land. He had believed in it; he had preached it; he had prayed for it; he had labored, borne, fought for it. And now within reach and view of it must he lay himself down to die?

     Scripture records (Deuteronomy 3:23-26), with touching simplicity, what passed between Moses and his Heavenly Father. 55 "And I entreated grace from the Lord at that time, saying: Lord Jehovah, Thou hast begun to show Thy servant Thy greatness and Thy strong hand. For what God is there in heaven or in the earth which doeth like Thy doings and like Thy might? Oh, that I might now go over and see the good land which is on the other side Jordan, this goodly mountain and the Lebanon! And Jehovah was wroth with me on account of you, and hearkened not unto me. And God said to me: Let it now suffice thee 56 - continue not to speak to Me any more on this matter."

     The deep feelings of Moses had scarcely bodied themselves in the language of prayer. Rather had it been the pouring forth of his inmost desires before his Father in heaven - a precious privilege which His children possess at all times. But even so Moses had in this also, though but "as a steward" and "afar off," to follow Him whose great type he was, and to learn the peaceful rest of this experience, after a contest of thought and wish: "Nevertheless, not my will, but Thine be done." And it was the good will of God that Moses should lay himself down to rest without entering the land. Although it came in punishment of Israel's and of Moses' sin at the waters of Meribah, yet it was also better that it should be so - better for Moses himself. For on the top of Pisgah God prepared something better for Moses than even entrance into the land of earthly promise.

     And now calmly, as a father setteth his house in order, did Moses prepare for his departure. During his life all his thoughts had been for Israel; and he was faithful even unto the death. His last care also had been for the people whom he had loved, and for the work to which he had been devoted - that Jehovah would provide for His congregation "a shepherd" "who may lead them out and bring them in" (Numbers 27:16, 17). Little else was left to be done. In a series of discourses, Moses repeated, and more fully re-stated, to Israel the laws and ordinances of God their King. His last record was "a song" of the mercy and truth of God (Deuteronomy 32); his last words a blessing upon Israel (Deuteronomy 33). Then, amid the respectful silence of a mourning people, he set out alone upon his last pilgrim-journey. All the way up to the highest top of Pisgah the eyes of the people must have followed him. They could watch him as he stood there in the sunset, taking his full view of the land - there to see for himself how true and faithful Jehovah had been. Still could they descry his figure, as, in the shadows of even, it moved towards a valley apart. After that no mortal eye ever beheld him, till, with Elijah, he stood on the mount of transfiguration. Then indeed was the longing wish of Moses, uttered many, many centuries before, fulfilled far beyond his thinking or hoping at the time. He did stand on "the goodly mountain" within the Land of Promise, worshipping, and giving testimony to Him in "Whom all the promises are yea and amen." It was a worthy crowning this of such a life. Not the faithful steward of Abraham, Eliezer of Damascus, when he brought to his master's son the Godgiven bride, could with such joy see the end of his faithful stewardship when the heir entered on his possession, as this "steward over God's house," when on that mountain he did homage to "the Son in His own house."

     But to Israel down in the valley had Moses never so preached of the truth and faithfulness of Jehovah, and of His goodness and support to His people, as from the top of Pisgah. There was a strange symbolical aptness even in the ascent of the mount, 4,500 feet up, which is "rapid" but "not rugged." 57

     Standing on the highest crest, the prospect would, indeed, seem almost unbounded. Eastwards, stretching into Arabia, rolls a boundless plain - one waving ocean of corn and grass. As the eye turns southwards, it ranges over the land of Moab, till it rests on the sharp outlines of Mounts Hor and Seir, and the rosy granite peaks of Arabia. To the west the land descends, terrace by terrace, to the Dead Sea, the western outline of which can be traced in its full extent. Deep below lies that sea, "like a long strip of molten metal, with the sun mirrored on its surface, waving and undulating in its further edge, unseen in its eastern limits, as though poured from some deep cavern beneath." Beyond it would appear the ridge of Hebron, and then as the eye traveled northwards, successively the sites of Bethlehem and of Jerusalem. The holy city itself would be within range of view - Mount Moriah, the Mount of Olives; on the one side of it the gap in the hills leading to Jericho, while on the other side, the rounded heights of Benjamin would be clearly visible. Turning northwards, the eye follows the winding course of Jordan from Jericho, the city of palm-trees, up the stream. Looking across it, it rests on the rounded top of Mount Gerizim, beyond which the plain of Esdraelon opens, and the shoulder of Carmel appears. That blue haze in the distance is the line of "the utmost sea." Still farther northwards rise the outlines of Tabor, Gilboa, the top of snow-clad Hermort, and the highest range of Lebanon. In front are the dark forests of Ajalon, Mount Gilead, then the land of Bashan and Bozrah.

     "And Jehovah shewed Moses all the land of Gilead, unto Dan, and all Naphtali, and the land of Ephraim, and Manasseh, and all the land of Judah, unto the utmost sea, and the Negeb, and the plain of the valley of Jericho, the city of palm-trees, unto Zoar" (Deuteronomy 34:1-3).

     Such was the prospect which, from that mountain-top, spread before Moses. And when he had satiated his eyes upon it, he descended into that valley apart to lay him down to rest. Into the mysterious silence of that death and burial at the hands of Jehovah we dare not penetrate. Jewish tradition, rendering the expression (Deuteronomy 34:5) literally, has it that "Moses the servant of Jehovah died there... at the mouth of Jehovah," or, as they put it, by the kiss of the Lord. But from the brief saying of Scripture (Jude 9) may we not infer that although Moses also received in death the wages of sin, yet his body passed not through corruption, however much "the devil," contending as for his lawful prey, "disputed" for its possession, but was raised up to be with Elijah the first to welcome the Lord in His glory? For "men bury a body 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." 58

     But "there arose not a prophet since in Israel like unto Moses, whom Jehovah knew face to face, in all the signs and the wonders, which Jehovah sent him to do in the land of Egypt to Pharaoh, and to all his servants, and to all his land, and in all that mighty hand, and in all the great terror which Moses showed in the sight of all Israel" (Deuteronomy 34:10-12).

     "and Moses verily was faithful 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, if we hold fast the confidence and the rejoicing of the hope firm unto the end" (Hebrews 3:5, 6).

55 We translate literally.

56 Literally: Enough (sufficient) for thee.

57 Our description here, and of the view from the top is from Canon Tristram's Land of Israel, pp. 539-543, of course, in a shortened form. We must content ourselves with this general acknowledgment without always the formality of inverted commas.

58 Kurtz, History of the Old Covenant, vol. 3 p. 495 (English translation).