Deuteronomy 34:10

Deu 34:10 And there arose not a prophet since in Israel like unto Moses, whom the LORD knew face to face,

Ver. 10. And there arose not.] This testimony, and indeed this whole chapter, is thought to have been added by Joshua or Eleazar, being divinely inspired, for the completing of the history, famous throughout the world; approved and expounded by all the holy prophets and apostles, who out of this fountain, or rather ocean of divinity, {a} as Theodoret calleth Moses, have watered their various gardens; yea, in pressing moral duties, what do they else but explain the Pentateuch? What do they but unfold and draw out that arras {a rich tapestry fabric} which was folded together before? Surely the Pentateuch may well claim the title, De Originibus, above all other writings. And of Moses, the penman thereof, it may far better be said, than it was once of heathen Homer, that neither before him was there any whom he might imitate, nor after him any that could imitate him. {b} But what a notoriously arrogant fool was Henry Nicholas, the founder of the Familists (if that were true of him, which is reported by a writer of good note) {c} viz., that he boasted among his followers in Holland, that himself ought to be preferred before both Moses and Christ; because Moses taught hope, Christ faith, but he taught love, which was the greatest of those three graces. He said, moreover, that Moses stood in the outer court, Christ entered into the holy place, but that himself was entered into the holy of holies; yea, he blasphemously gave out that he did partake with God of his deity, and God with him of his humanity.

{a} Theodoretus Mosem appellat, τον της θεολογιας ωκεανον

{b} Patercul.

{c} Ich. Laet. Compend. Hist, Univers., p. 583.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

Deu 34:10. There arose not a prophet since — like unto Moses — And yet it is said (Deu 18:15) that God would raise up a prophet, from the midst of Israel, like unto Moses. Whence it follows, that this promise was not fulfilled either in Joshua or Samuel, and the best of the Jews confess, that it should not be fulfilled till the Messiah came. From these words it plainly appears that this chapter, at least this verse, could not have been written till long after Moses’s death, when a great number of prophets had been known in Israel. Whom the Lord knew face to face — Whom God did so freely and familiarly converse with. This was the pre-eminence of Moses above all the prophets, that he enjoyed a nearer and more familiar intercourse with God than any of them did. See on Num 12:8.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

34:10 face to face: Moses and the Lord had an intimate relationship, and there was no need for an intercessor between them. Aaron and Miriam once challenged Moses’ leadership and were severely rebuked by the Lord (Num 12:8), who reminded them that they were ordinary prophets that received revelation by dreams and visions. Moses was not such a prophet. God said, “I speak to him face to face, clearly, and not in riddles” (Num 12:8). No other prophet in Old Testament times could rival Moses in his relationship with God (see study note on Deut 18:15).

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

Unto whom the Lord did reveal himself so plainly, as Exod. 33:11.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

there arose not a prophet since--In whatever light we view this extraordinary man, the eulogy pronounced in these inspired words will appear just. No Hebrew prophet or ruler equalled him in character or official dignity, or in knowledge of God's will and opportunities of announcing it.

Next: Joshua Introduction

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 10. There arose not a prophet, c.] Among all the succeeding prophets none was found so eminent in all respects nor so highly privileged as Moses with him God spoke face to face - admitted him to the closest familiarity and greatest friendship with himself. Now all this continued true till the advent of Jesus Christ, of whom Moses said, "A Prophet shall the Lord your God raise up unto you from among your brethren, like unto me;" but how great was this person when compared with Moses! Moses desired to see God's glory; this sight he could not bear; he saw his back parts, probably meaning God's design relative to the latter days: but Jesus, the Almighty Saviour, in whom dwells all the fulness of the Godhead bodily, who lay in the bosom of the Father, he hath declared God to man. Wondrous system of legal ordinances that pointed out and typified all these things! And more wonderful system of Gospel salvation, which is the body, soul, life, energy, and full accomplishment of all that was written in the LAW, in the PROPHETS, and in the PSALMS, concerning the sufferings and death of Jesus, and the redemption of a ruined world "by his agony and bloody sweat, by his cross and passion, by his death and burial, by his glorious resurrection and ascension, and by the coming of the Holy Ghost!" Thus ends the PENTATEUCH, commonly called the LAW of MOSES, a work every way worthy of God its author, and only less than the NEW COVENANT, the law and Gospel of our Lord and Saviour JESUS CHRIST.

Now to the ever blessed and glorious TRINITY, FATHER, WORD, and SPIRIT, the infinite and eternal ONE, from whom alone wisdom, truth, and goodness can proceed, be glory and dominion for ever and ever. Amen.

MASORETIC Notes on DEUTERONOMY

The number of verses in ELLAH HADDEBARIM, Deuteronomy, is 955; the symbol of which is חנץ in which word ץ tsade stands for 900, נ nun for 50, and ח cheth for 5.

The middle verse is De 17:10. And thou shalt observe to do all that they command thee.

Its Pareshioth or larger sections are 11, the numerical symbol of which is חג chag; Ps 118:27: Bind the SACRIFICE with cords to the horns of the altar. In which word ח cheth stands for 8, and ג gimel for 3.

Its Sedarim or smaller sections are 27, the symbolical sign of which is יגיד yaggid; Pr 12:17: He that speaketh truth, SHOWETH FORTH righteousness. In which word the two י yods stand for 20, ד daleth for 4, and ג gimel for 3.

Its Perakim or modern chapters are 34, the symbol of which is לבב lebab; Ps 111:1. I will praise the Lord with my whole HEART. In which word the two ב beths stand for 4, and the ל lamed for 30.

The number of open sections is 34, of its close sections 124, total 158; the symbol of which is ינחילם yanchilem, 148, and כב-וד cab-od, 10, 1Sa 2:8: To make them to INHERIT the throne of his GLORY. The numerical letters of the word ינחילם yanchilem, 148, with וד od, 10, taken from כבוד cabod, make 158, the total of its open and close sections.

The number of verses in the whole Pentateuch is 5845, the memorial symbol of which is החמה hachammah, Isa 30:26: Moreover the light of the moon shall be as the light of THE SUN. In which word, the letters taken in their proper order make the sum, המכה . "5845"

The middle verse of the Law is Le 8:8: And he put the breastplate upon him, and he put in the breastplate the URIM and the THUMMIM.

The number of OPEN sections in the whole Law is 290, the symbol of which is פרי peri; (Cant.) So 4:16: Let my beloved come into his garden, and eat his precious FRUITS. The number of its CLOSE sections is 379, the symbol of which occurs in the word בשבעה bishbuah; Nu 30:10: Or bound her soul with a bond BY AN OATH.

Total number of all the open and close sections, 669, the memorial symbol of which is לא תחסר lo techsar; De 8:9: THOU SHALT NOT LACK any thing in it.

SECTIONS of the Book of Deuteronomy, carried on from Numbers, which ends with the FORTY-THIRD.

The FORTY-FOURTH, called דברים debarim, begins De 1:1, and ends De 3:22.

The FORTY-FIFTH, called ואתחנן vaethchannen, begins De 3:23, and ends De 7:11.

The FORTY-SIXTH, called עיב ekeb, begins De 7:12, and ends De 11:25.

The FORTY-SEVENTH, called ראה reeh, begins De 11:26, and ends De 16:17.

The FORTY-EIGHTH, called שפטים shophetim, begins De 16:18, and ends De 21:9.

The FORTY-NINTH, called תצא tetse, begins De 21:10, and ends De 25:19.

The FIFTIETH, called תבא tabo, begins De 26:1, and ends De 29:8.

The FIFTY-FIRST, called נצבים nitstsabim, begins De 29:9, and ends De 30:20.

The FIFTY-SECOND, called וילך vaiyelech, begins De 31:1, and ends De 31:30.

The FIFTY-THIRD, called האזינו haazinu, begins De 32:1, and ends De 32:51.

The FIFTY-FOURTH, called וזאת הברכה vezoth habberachah, begins De 33:1, and ends De 34:12.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

(10) And there arose not a prophet since in Israel like unto Moses, whom the Lord knew face to face.—Probably these words are later than the time of Joshua, when longer experience gave men the power to see how far inferior the prophets were to their great predecessor in this respect. The difference is most clearly set forth in Num_12:7-8. (See Notes on that passage.)

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

10. The phraseology now becomes deuteronomic. See on Deu_18:15; Deu_18:18.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

And there arose not a prophet since in Israel like unto Moses,.... Not in the times of Joshua, who wrote this chapter, at least the last eight verses, Deu 34:5, as say the Jews (p); nor to the times of Samuel, whom others take to be the writer: of them; nor to the times of Ezra, as others; nor even throughout the whole Old Testament dispensation to the times of Christ, the great Prophet, like to Moses, that was to arise; and the Messiah is by the Jews owned, as by Maimonides (q), to be equal to him, and by others to be above him: it is a well known saying of theirs (r), that"the Messiah shall be exalted above Abraham, and extolled above Moses, and made higher than the ministering: angels;''but as to all other prophets he excels them, and therefore they call him the prince, master, and Father of the prophets, and say, that all prophesied from the fountain of his prophecy (s): the difference between him and them is observed, by Maimonides (t) to lie in many things; as that they prophesied by a dream or vision, but he awake and seeing; they prophesied by the means of an angel, and saw what they did in parables and dark sayings; but Moses not by means of an angel, but the Lord spake to him face to face; they trembled and astonished, but not so Moses; they could not prophesy when they would, but he at any time, nor did he need to dispose and prepare his mind for it; some of which will not hold good, especially the last; the instances in which he really exceeded them follow:

whom the Lord knew face to face; owned, took notice of, and familiarly conversed with face to face, as a man with his friend; none were permitted to such familiarity with God as he; see Num 12:6; the Targums of Jonathan and Jerusalem paraphrase it,

"whom the Word of the Lord knew.''

(p) T. Bab. Bava Bathra, fol. 15. 1. (q) Hilchot Teshuvah, c. 9. sect. 2. (r) Tanchuma in Yalkut in Isa. lii. 13. (s) Maimon. Yesode Hatorah, c. 7. sect. 6. & Vorst. in ib. (t) lb. sect. 6, 7, 8, 9.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

There arose not a prophet since in Israel - Words like these can only have been written some time, but not necessarily a long time, after the death of Moses. They refer more particularly to the wonders performed by the hand of Moses at the exodus and in the desert; and do but re-echo the declaration of God Himself (Num 12:6 ff). They may naturally enough be attributed to one of Moses’ successors, writing perhaps soon after the settlement of the people in Canaan.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

Moses. No prophet ever appeared with greater dignity, in the old law, than Moses. He behaved in all respects as the envoy of God, who has been pleased to give his character and eulogium, Numbers xii. 6., and Ecclesiasticus xlv. 1. His miracles were most astonishing, performed in the presence both of friends and of enemies, not for a short time, but for a continuance of many years. (Calmet) --- But when we compare Moses with the Messias, his person and law must be regarded indeed as illustrious figures, but infinitely beneath the reality. Moses was liable to failings, which caused him to be debarred from entering the land of promise; and he wore a veil, to shew that his law was only a shadow of the better, and that it could bring nothing to perfection. He works miracles in the name of the Lord, and with a rod: Jesus performs all by the word of his own power, (Hebrews i. 3) as the sovereign of the world. But though Moses must sink in a comparison with Christ, yet no other personage sustained a more exalted character, or shone with greater splendour, as lawgiver, priest, prophet, ruler of a great and ungovernable people, and a sacred writer of the highest antiquity. Hence the Jews almost adore him. The Mahometans place him next to Jesus and their false prophet. (Haydock) --- The pagans have very probably ascribed many parts of his history to their idols, Bacchus, Mercury, and Typhon; and their greatest philosophers, Pythagoras, Plato, &c., have borrowed many things from his writings. "What, said Numenius, is Plato, but Moses in the Attic language?" See Exodus xxxiv. 29.; Clement of Alexandria, Strom. 1. and 5.; Josephus, contra Apion i.; Bochart, &c. (Calmet) --- In a word, St. Gregory of Nyssa, St. Ambrose, (de Cain 2,) and Philo, represent Moses as the most perfect example of a great and pious leader and legislator. (Salien, in the year of the world 2583.) (Haydock)

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

Like unto Moses, in the privileges here following.

Whom the Lord knew face to face, i.e. whom God did so freely, and familiarly, and frequently converse with. See Poole "Exo 33:11". See Poole "Num 12:8". See Poole "Deu 5:4".

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

10. And there arose not a prophet since in Israel like unto Moses — When the writer of this supplementary chapter wrote, no such prophet had arisen, no one like unto Moses, whom Jehovah knew face to face; no one who wrought such mighty miracles. Prophet after prophet did appear in the nation’s history in great emergencies, and through them Jehovah spake to the people; and in the fulness of time Jesus of Nazareth came, who, like Moses, was “mighty in deed and word before God and all the people.”

Luk_24:19. Yet not like Moses, faithful in the house of God as a servant, but as a son, (Heb_3:5-6,) and in whom are hid all the treasures of wisdom and all the fulness of the Godhead, (Col_2:3-4;) who is “worthy to receive power, and riches, and wisdom, and strength, and honour, and glory, and blessing.” Rev_5:12.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

cf. Exo_33:11. Whom the Lord knew. "For the Lord was revealed to him face to face" (Onkelos). The knowledge here referred to was not merely that cognizance which God as the Omniscient has of all men, but that special knowledge by which men, being known of God, are made to know him (cf. 1Co_8:3) The statement in this verse could only have been inserted some time after the death of Moses, and after the people had had manifestations of God"s presence with them, both by communications from him through the prophets and by the successes which he had given them over their enemies. But it is not necessary to suppose that a long period during which a lengthened succession of prophets had arisen had elapsed. Moses was the founder and mediator of the old covenant. As long as this covenant was to last, no prophet could arise in Israel like unto Moses. There is but One who is worthy of greater honor than Moses, namely, the Apostle and High Priest of our profession, who is placed as a Son over all the house of God, in which Moses was found faithful as a servant. (comp. Heb_3:2-6; Num_12:7) Jesus Christ, the Founder and Mediator of the new and everlasting covenant" (Keil).

Vers. 10-12. The distinctive greatness of Moses.

These closing verses do not touch upon the character of Moses, but upon his unique position as a prophet. "There arose not a prophet since in Israel like unto Moses," etc. (ver. 10). This does not exactly ascribe inferiority, but rather dissimilarity to all who had followed, up to the date of this editorial postscript. "Nothing can have two beginnings;" and in this lies the one and sufficient reason why Moses could not be followed in the after ages by any one who took a like position with his own. Purposely avoiding any outline of the character of Moses, we propose to enumerate a few of those features in which the work of Moses was altogether unique, and ever must so remain.

I MOSES WAS THE FIRST TO DISCLOSE THE GLORIOUS NATURE OF GOD AND HIS GRACIOUS RELATIONSHIPS TO OUR RACE, AS THE CORNER-STONE OF A GREAT COMMONWEALTH.

II HE WAS THE FIRST TO PROCLAIM, BY HIS SACRIFICIAL INSTITUTES AND TEACHINGS, THE ONE PRINCIPLE THAT "WITHOUT SHEDDING OF BLOOD IS NO REMISSION." Sacrifice was adopted in other nations as a human expedient for appeasing Divine wrath; Moses declares it to be a Divine appointment for the acknowledgment of human sin and of the Divine holiness.

III HE WAS THE FIRST TO PROCLAIM THE ELEMENTARY PRINCIPLES AND THE TRUE BASIS OF THE NOBLEST HUMAN ETHICS "BE YE HOLY; FOR I AM HOLY.

IV HE WAS THE FIRST TO REQUIRE OF A PEOPLE LOVE TO GOD AS THE SPRING OF ALL OBEDIENCE, AND TO ASSIGN AS THE REASON FOR THEIR LOVE THE CARE OF GOD TO THEM. (Deu_5:6)

V HE WAS THE FIRST, YEA, THE ONLY ONE IN ALL HISTORY, TO DEMAND OF A TYRANT THE LIBERATION OF AN OPPRESSED PEOPLE, AND TO FORM THEM INTO A NEW COMMONWEALTH, WITH THE AVOWED AIM AND PURPOSE OF PLANTING IN THE WORLD A NEW RELIGIOUS FAITH AND LIFE. (Deu_7:1-11 Deu_9:1-6)

VI HE WAS THE FIRST WHO MADE PROVISION FOR THE EDUCATION OF A WHOLE PEOPLE IN THE THINGS OF GOD; WITH VIRTUE AND PIETY FOR ITS LESSONS, AND THE HOME FOR ITS TRAINING-SCHOOL. (Deu_31:12, 13 6:1-9 10:12-22 11:18-21)

VII HE WAS THE FIRST WHO AIMED AT EDUCATING A PEOPLE TO SELF-GOVERNMENT. They were to choose their own officers, judges, and magistrates, according to principles of righteousness. And (as we have shown in loc.) even the government of Jehovah was not forced upon them. Their consent was asked again and again; and their solemn, loud "Amen" was required, confirming the sentence of God as if it were their own. Thus from the first the people were made "workers together with God.

Others might follow on in all these respects, but no one else ever could be like Moses in starting all this new national life, thought, and virtue, in organized form. And yet how much more than one like Moses do we need for a world"s regeneration and a Church"s education! "If there had been a Law given which should have given life, verily righteousness should have been by the Law." But "what the Law could not do," God has done through our Lord Jesus Christ. Moses can give rules. Only the Lord the Spirit can give life. A Greater than Moses has come, and has created by his power a new commonwealth, whose politeuma is in the heavens. In this "new Jerusalem, which cometh down from God out of heaven," lo! "all things are made Dew.

Face to face;" or, the secret of power.

the Lord knew face to face." Such is the remarkable expression used with regard to Moses. This certainly implies that there was in his case unwonted closeness of fellowship with God. There are expressions not dissimilar in Num_12:7, Num_12:8, but yet we must make allowance for the prevalence of the vividness of Eastern imagery, and not press the literalness of the words too closely. In fact, we are guarded against that by the words Exo_33:20.

To what extent Moses saw any manifested form, it is not likely we shall ever in this state of being, be able to tell. It is the duty of thoughtful men to penetrate beneath the archaisms and Orientalisms of the ancient text, and to seize the permanent truth which underlies them. The thought which we here detect as that which is under the surface is this that Moses had very close communion with God.

Every spirit which yearns after God may hold communion with God. And inasmuch as "every man"s life is a plan of God," God may make that fellowship serve any purposes he has for the man to fulfill. By such communion there may be:

(1) an inner life of devotion and an outer life of godliness to be nurtured and sustained; or there may be

(2) a spur and a pressure applied to high and holy service in one specific direction, this is the case where men are borne along to the fulfillment of a special mission; or there may be

(3) some new truth or clearer light which God wills to impart to and through the soul so communing with him.

Now, there is a specific term for each of these three effects of communion with God. When it simply subserves the life of holiness which all may lead, we call it religion; when it is made tributary to a special form of service, we call it inspiration; when it is made the means of causing new truth to appeal", we call it revelation.

The latter has been realized by those few extremely few of the human race by whom God has unfolded new truth. The medial one has been experienced by the more numerous souls who have been borne along as by a special outside force to the fulfillment of a great mission. The first-named is the common privilege of all God-fearing souls.

Moses was one of the very few who enjoyed the privilege of "seeing the Unseen One" for all three purposes; and the four following sentences will sum up his life:

I By the power of RELIGION he lived the life of the saint.

II By that of INSPIRATION he discharged the functions of leader, administrator, and recorder.

III By that of REVELATION he had the visions of the seer.

IV COMMUNION WITH GOD was the secret of all: "face to face.

To those who understand communion with God, either of the three will be regarded as in the highest degree reasonable, intelligible, and credible. Those who do not know what it is to pour out the soul unto God, may indeed accept all three in a formal manner, but they can go no further. And if such formal believers should chance to be subject to the fierce storms of modern criticism, there is no telling but they may come to deny them all; yea, they may come to think that religion, inspiration, and revelation are swept clean away; and all because they understand nothing of man"s highest privilege Communion with God!

Vers. 10-12. Communion with God the secret of real power.

Leaving out of view our Lord Jesus Christ, there is no man who has left so deeply the impress of his character upon the world as the Jewish legislator. By no man have so many and such mighty works been achieved. By no man has such wise legislation been devised for the government of human society. By no man has a great national emancipation been so skillfully and successfully executed. At the time of our Lord, Moses still wielded a mighty scepter among the Jewish nation; and from that day to this, the influence of Moses has been powerfully felt. The history of the Western world would have been very different from what it is, if Moses had found an early grave among the rushes of the Nile. The secret of it is he was a "man of God.

I COMMUNION WITH GOD IS THE HIGHEST ADVANTAGE MAN CAN ENJOY. The friendship of a wise and great man is an inestimable boon. To be in the society of a good man for an hour leaves a purifying and an elevating stimulus behind. We feel better and nobler for the contact. And if the friendly influence of a good man can find its way to intellect and conscience and feeling, how much more can the influence and energy of God! There is no doubt that God can find access to the nature he has made, and can enrich it with all good. The question is whether, considering our great demerit, Will he? This question also is completely answered by himself. He invites us to the closest friendship welcomes us to fullest intimacy. The words of Jesus Christ suffice to allay all doubt, "If any man love me, he will keep my words: and my Father will love him, and we will come unto him, and make our abode with him." We may not have visions of God precisely after the form and fashion that Moses had: these were adapted to a particular state of human development; but we may have contact with God as close communion as sweet and tender, as ever Moses enjoyed. "The fellowship of the Holy Ghost" is our special privilege. To us "the Spirit of truth" is given. And "truly our fellowship is with the Father, and with his Son Jesus Christ.

II COMMUNION WITH GOD PRODUCES REAL GREATNESS OF CHARACTER. As a result of the intimacy between God and Moses, we read, there "arose not a prophet since in Israel like unto Moses." Intercourse with God purifies every feeling, elevates every aspiration, energizes every sterling principle, ennobles the whole man. The creative influence of the Almighty renews our innermost life. In the presence of God we become ashamed of our meanness and pride and folly. We see and feel how noble it is possible to become. We confess into his fatherly ear our sin: we resolve to do better in the future. The assurance of his sympathy and aid encourages us. We grow up into his image; we gradually find that this is our proper destiny be conformed to the image of his Son.

III COMMUNION WITH GOD GIVES US POWER OVER NATURE AND OVER MEN. It is admitted by scientists that the human will is the greatest force known, save the power of God. Now, fellowship with God strengthens that will. To his chosen friends, God conveys new power. On man was originally bestowed complete dominion over nature; and this prerogative is to be restored through the man Christ Jesus. Thus the prodigies wrought by Moses are declared to be signs symbols of greater things yet to be achieved. Our Lord has taught us that true faith can overturn the mountains. The possessor of faith is predicted to outstrip even Christ in mighty deeds. D.

Vers. 10-12. The greatness of Moses.

It was a greatness entirely unique. "There arose not a prophet," etc. (ver. 10). His greatness lay largely in character. As a man in respect of qualities of character Moses was one of the greatest men who have ever lived; perhaps, all things taken together, the greatest next to Christ. But so entirely is Moses the man lost in his relation to God as instrument of his will and work, that his greatness in the former respect is not in these verses even referred to. Moses is overshadowed by the God of Moses, whose power he wielded, and in whose Name alone he wrought. This greatness of Moses arose

I FROM THE RELATION OF PECULIAR INTIMACY HE HELD TO GOD. "There arose not a prophet since in Israel like unto Moses, whom the Lord knew face to face" (ver. 10). In this greatness Moses stood alone till there arose that greater Prophet, whose advent he had predicted. (Deu_18:18)

II FROM THE GREATNESS OF HIS WORK. (Ver. 11.) He was sent to Egypt to deliver Israel. In this also a type of Christ.

III IN THE POWER OF GOD PUT FORTH THROUGH HIM. (Vers. 11, 12.) True greatness therefore lies:

(1) in power of near approach to God;

(2) in great work done for God; and

(3) in spiritual power exerted through God acting m and with us. J.O.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

Whom the Lord - Whom God did so freely and familiarly converse with.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

An Appreciation of Moses

v. 7. And Moses was an hundred and twenty years old when he died; his eye was not dim, he had lost nothing of his keen bodily vision, nor his natural force abated, he had retained his full strength until the end.

v. 8. And the children of Israel wept for Moses, held a great mourning for him, in the Plains of Moab thirty days; so the days of weeping and mourning for Moses were ended, a fine expression of their appreciation of this great prophet of the Lord, which is properly copied by grateful congregations and larger church-bodies to this day.

v. 9. And Joshua, the son of Nun, who now took up the leadership of the children of Israel, was full of the spirit of wisdom, by it was needed for the practical problems of life; for Moses had laid his hands upon him, Num 27:18-23; and the children of Israel hearkened unto him, and did as the Lord commanded Moses. That was the result of the long years of work which Moses had spent in teaching the people.

v. 10. And there arose not a prophet since in Israel like unto Moses, whom the Lord knew face to face, Exo 33:11; Num 12:6-8, with whom Jehovah was on such intimate terms, whom He filled with such divine power,

v. 11. in all the signs and the wonders which the Lord sent him to do in the land of Egypt to Pharaoh, and to all his servants, and to all his land,

v. 12. and in all that mighty hand, and in all the great terror which Moses showed in the sight of all Israel, during the entire wilderness journey. Only one prophet is greater than Moses, by his own testimony, namely, the only-begotten Son, who is in the bosom of the Father. Through His life, suffering, death, resurrection, and exaltation He earned for us the eternal redemption from the power of death and hell.

Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.

Yahweh knew face to face

This is an idiom. It means Yahweh and Moses had a very close relationship. (See: Idiom)

in all the great

"who did all the great"

translationWords

raise

prophet

Israel

face

miracle

Egypt

Pharaoh

servant

fear

works

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

אשר ידעו ה׳ פנים אל פנים WHOM THE LORD KNEW FACE TO FACE — this means: that he was familiar with Him and used to speak with Him at any time he desired, just as it is stated that Moses said, (Exodus 32:30), “And now I will ascend to the Lord”; (Numbers 9:8) “Stay and I will hear what God will command regarding you”.

Rashi on the Tanakh — English translations: “The Judaica Press complete Tanach with Rashi, translated by A. J. Rosenberg” (CC BY 4.0); “Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934” (public domain); “The Metsudah Tanach series, Lakewood, N.J” (CC BY 4.0); and “The Book of Joshua, Metsudah Publications, 1997” (CC BY 4.0). Text via Sefaria.

WHOM THE ETERNAL KNEW FACE TO FACE. “[This means] that Moses’ heart was familiar with Him and he spoke with Him whenever he wished, as it is stated, and now I will go up unto the Eternal; Stay ye, that I may hear what the Eternal will command concerning you.” This is Rashi’s language. But it is not correct, for in that case [if the verse extols Moses’ familiarity with G-d] it should have said, “who knew the Eternal face to face.” Rather, this is similar to the expressions: and I know thee by name; Yet Thou hast said: I know thee by name., Verse 12. The verse thus states that there hath not arisen a prophet since in Israel whom G-d so exalted as to communicate with him face to face. Similarly, Eternal, what is man that ‘vateida’eihu’ means “that You should bestow honor upon him by giving heed to him,” like What is man, that Thou shouldest magnify him? It is possible that [this is the intent of the verse]: because when two persons see one another face to face, they become acquainted with each other through that meeting, Scripture therefore says whom the Eternal knew face to face [indicating that G-d and Moses were like two people who know one another well; however, Scripture said only that G-d knew Moses, not vice-versa], since out of respect to the Most Exalted it did not want to mention that Moses also knew Him that way. Now, do not be surprised that Scripture speaks in praise of Moses saying, Whom the Eternal knew face to face, and it also states, And the Eternal spoke unto Moses face to face, and with reference to all Israel it is likewise stated [the very same praise], The Eternal spoke with you face to face! For there [in the case of all Israel] he explained out of the midst of the fire, meaning to say that they heard His voice out of the midst of the fire only, and they did not actually see His Presence. Similarly he explained, and upon earth He made thee to see His great fire, and thou didst hear His words out of the midst of the fire., 4:36.And by way of the Truth, [the mystic teachings of the Cabala], the verse here states that G-d knew Moses face to face [to a degree that it was possible] to cleave to Him whenever the spirit came upon Moses our teacher. It was so at the time of the Giving of the Torah, but the people perceived only the Voice out of the midst of the fire. Thus Scripture explained that all prophecies of Moses were as on the day that the Torah was given, while the rest of the prophets had the hand of the Eternal upon them. Understand this.

Ramban (Nachmanides) on the Tanakh — English translation: “Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976” (CC BY 4.0). Text via Sefaria.