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* Footnotes
- A.M. 2553. ---
*H Then Moses went up from the plains of Moab upon mount Nebo, to the top of Phasga over against Jericho: and the Lord shewed him all the land of Galaad as far as Dan.
Ver. 1. Phasga was the highest part of Nebo, which was a summit of the Abarim mountains. — Dan. All the conquered countries east of the Jordan, as far as the source of that river. C. xxxiii. 22. Gen. xiv. 14. C. — God miraculously enabled Moses to see so far. W.
*H And all Nephtali, and the land of Ephraim and Manasses, and all the land of Juda unto the furthermost sea,
Ver. 2. Nephthali, from Libanus to the lake of Genesareth. C. — The other three tribes occupied the greatest part of the country southward, as far as Idumea. H. — Sea. Heb. "the sea behind," or to the west; as, in determining the situation of places, the Jews looked towards the east. Moses took a view of all the countries which the people should possess, as far as the Mediterranean.
*H And the south part, and the breadth of the plain of Jericho the city of palm trees as far as Segor.
Ver. 3. South part: the mountains of Judea. C. — Trees. Jericho, (H.) or Engaddi. — Segor was on the south of the Dead Sea. C.
* Footnotes
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Genesis
12:7
And the Lord appeared to Abram, and said to him: To thy seed will I give this land. And he built there an altar to the Lord, who had appeared to him.
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Genesis
15:18
That day God made a covenant with Abram, saying: To thy seed will I give this land, from the river to Egypt even to the great river Euphrates.
*H And the Lord said to him: This is the land, for which I swore to Abraham, Isaac, and Jacob, saying: I will give it to thy seed. Thou hast seen it with thy eyes, and shalt not pass over to it.
Ver. 4. This land, which has been just described, is what God chiefly promised to the Patriarchs, comprising the countries on the east, as well as those on the western side of the Jordan. H. — To it. But thou shalt be translated to a better land, the land of the living. Moses was now perfectly resigned to the will of God. Salien. — He no longer cherished those ardent desires of introducing the people into Chanaan, which he had not long before expressed: as he found that God had decreed that he should be deprived of the honour. He received this refusal as a just punishment of his transgression, and calmly reposed in the Lord. There seems no reason why Moses might not have written the preceding verses at least, though the names of some of the tribes are mentioned, who obtained possession only after his death. As he knew the limits of the promised land, so by the prophetic spirit, he might know that these tribes would be settled in the country; and he does not mark out their divisions with any degree of precision. In a word, there seems to be hardly a single passage in the Pentateuch, which may not have Moses for its author. H.
*H And Moses the servant of the Lord died there, in the land of Moab, by the commandment of the Lord:
Ver. 5. Died there. This last chapter of Deuteronomy, in which the death of Moses is related, was written by Josue, or by some of the prophets. Ch. — Josephus, (iv. 9,) Philo, and Origen (c. Cels. ii. p. 95,) believe, however, that Moses wrote the account of his own death. See pref. to Deut. H. — Moab, which had formerly belonged to that nation. M. — Commandment. Heb. lit. "the mouth." The Rabbins say God kissed him, and thus released his soul. Some have nevertheless pretended that Moses was translated, like Elias, without dying. Chal. Catharin. &c. But his death and burial are too clearly mentioned in Scripture. S. Jerom (in Amos viii.) seems, at first view, to countenance the former opinion: but he only speaks of a spiritual translation, and not of the body. C. — Josephus thinks that it was to prevent this mistake, that Moses wrote this chapter.
*H And he buried him in the valley of the land of Moab over against Phogor: and no man hath known of his sepulchre until this present day.
Ver. 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. Ch. — S. Michael therefore contended with satan about his body. Jude 9. Some have maintained that Josue and Eleazar performed these last rites to their deceased lawgiver. C. — But then some men would have known where he was buried. H. — Day. It is pretended that Jeremias discovered the place, 2 Mac. 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, (C.) who was buried in some valley over-against Phogor, but it is not said in a cave. H. — 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.
*H Moses was a hundred and twenty years old when he died: his eye was not dim, neither were his teeth moved.
Ver. 7. Eye. Heb. also, "colour." His sight and complexion were as good as in his youth, though he was 120 years old. — Moved. The rays "of glory never changed," but attended him to the grave. Chal. Heb. "his natural force (and vigour) never left him; or his cheeks did not fall in." C. — The Rom. Martyrology places the death of Moses on the 4th of September, though the Rabbins say he died in the 12th month. Salien.
*H And the children of Israel mourned for him in the plains of Moab thirty days: and the days of their mourning in which they mourned Moses were ended.
Ver. 8. Days, as they had done for Mary and for Aaron: (Joseph.) the usual term was only seven days. C. — The Jews would probably have prolonged their mourning for Moses forty days, in honour of the years of his government, if they had not been ordered to cross the Jordan. Salien.
*H And Josue the son of Nun was filled with the spirit of wisdom, because Moses had laid his hands upon him. And the children of Israel obeyed him, and did as the Lord commanded Moses.
Ver. 9. Because. God was pleased to accompany this exterior sign with his blessing. H.
*H And there arose no more a prophet in Israel like unto Moses, whom the Lord knew face to face,
Ver. 10. 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. Num. xii. 6. Eccli. 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. C. — 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 the shadow of a 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, (Heb. 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. H. — 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 Ex. xxxiv. 29. Clem. Strom. 1. and 5. Joseph. c. Ap. i. Bochart, &c. C. — In a word, S. Gregory of Nyssa, S. Ambrose, (de Cain 2,) and Philo, represent Moses as the most perfect example of a great and pious leader and legislator. Salien. A. 2583. H.
* Summa
*S Part 3, Ques 171, Article 1
[II-II, Q. 171, Art. 1]
Whether Prophecy Pertains to Knowledge?
Objection 1: It would seem that prophecy does not pertain to knowledge. For it is written (Ecclus. 48:14) that after death the body of Eliseus prophesied, and further on (Ecclus. 49:18) it is said of Joseph that "his bones were visited, and after death they prophesied." Now no knowledge remains in the body or in the bones after death. Therefore prophecy does not pertain to knowledge.
Obj. 2: Further, it is written (1 Cor. 14:3): "He that prophesieth, speaketh to men unto edification." Now speech is not knowledge itself, but its effect. Therefore it would seem that prophecy does not pertain to knowledge.
Obj. 3: Further, every cognitive perfection excludes folly and madness. Yet both of these are consistent with prophecy; for it is written (Osee 9:7): "Know ye, O Israel, that the prophet was foolish and mad [*Vulg.: 'the spiritual man was mad']." Therefore prophecy is not a cognitive perfection.
Obj. 4: Further, just as revelation regards the intellect, so inspiration regards, apparently, the affections, since it denotes a kind of motion. Now prophecy is described as "inspiration" or "revelation," according to Cassiodorus [*Prolog. super Psalt. i]. Therefore it would seem that prophecy does not pertain to the intellect more than to the affections.
_On the contrary,_ It is written (1 Kings 9:9): "For he that is now called a prophet, in time past was called a seer." Now sight pertains to knowledge. Therefore prophecy pertains to knowledge.
_I answer that,_ Prophecy first and chiefly consists in knowledge, because, to wit, prophets know things that are far (_procul_) removed from man's knowledge. Wherefore they may be said to take their name from _phanos_, "apparition," because things appear to them from afar. Wherefore, as Isidore states (Etym. vii, 8), "in the Old Testament, they were called Seers, because they saw what others saw not, and surveyed things hidden in mystery." Hence among heathen nations they were known as _vates,_ "on account of their power of mind (_vi mentis_)," [*The Latin _vates_ is from the Greek _phates_, and may be rendered "soothsayer"] (ibid. viii, 7).
Since, however, it is written (1 Cor. 12:7): "The manifestation of the Spirit is given to every man unto profit," and further on (1 Cor. 14:12): "Seek to abound unto the edification of the Church," it follows that prophecy consists secondarily in speech, in so far as the prophets declare for the instruction of others, the things they know through being taught of God, according to the saying of Isa. 21:10, "That which I have heard of the Lord of hosts, the God of Israel, I have declared unto you." Accordingly, as Isidore says (Etym. viii, 7), "prophets" may be described as _praefatores_ (foretellers), "because they tell from afar (_porro fantur_)," that is, speak from a distance, "and foretell the truth about things to come."
Now those things above human ken which are revealed by God cannot be confirmed by human reason, which they surpass as regards the operation of the Divine power, according to Mk. 16:20, "They . . . preached everywhere, the Lord working withal and confirming the word with signs that followed." Hence, thirdly, prophecy is concerned with the working of miracles, as a kind of confirmation of the prophetic utterances. Wherefore it is written (Deut. 34:10, 11): "There arose no more a prophet in Israel like unto Moses, whom the Lord knew face to face, in all the signs and wonders."
Reply Obj. 1: These passages speak of prophecy in reference to the third point just mentioned, which regards the proof of prophecy.
Reply Obj. 2: The Apostle is speaking there of the prophetic utterances.
Reply Obj. 3: Those prophets who are described as foolish and mad are not true but false prophets, of whom it is said (Jer. 3:16): "Hearken not to the words of the prophets that prophesy to you, and deceive you; they speak a vision of their own heart, and not out of the mouth of the Lord," and (Ezech. 13:3): "Woe to the foolish prophets, that follow their own spirit, and see nothing."
Reply Obj. 4: It is requisite to prophecy that the intention of the mind be raised to the perception of Divine things: wherefore it is written (Ezech. 2:1): "Son of man, stand upon thy feet, and I will speak to thee." This raising of the intention is brought about by the motion of the Holy Ghost, wherefore the text goes on to say: "And the Spirit entered into me . . . and He set me upon my feet." After the mind's intention has been raised to heavenly things, it perceives the things of God; hence the text continues: "And I heard Him speaking to me." Accordingly inspiration is requisite for prophecy, as regards the raising of the mind, according to Job 32:8, "The inspiration of the Almighty giveth understanding": while revelation is necessary, as regards the very perception of Divine things, whereby prophecy is completed; by its means the veil of darkness and ignorance is removed, according to Job 12:22, "He discovereth great things out of darkness." _______________________
SECOND
*S Part 3, Ques 174, Article 4
[II-II, Q. 174, Art. 4]
Whether Moses Was the Greatest of the Prophets?
Objection 1: It would seem that Moses was not the greatest of the prophets. For a gloss at the beginning of the Psalter says that "David is called the prophet by way of excellence." Therefore Moses was not the greatest of all.
Obj. 2: Further, greater miracles were wrought by Josue, who made the sun and moon to stand still (Josh. 10:12-14), and by Isaias, who made the sun to turn back (Isa. 38:8), than by Moses, who divided the Red Sea (Ex. 14:21). In like manner greater miracles were wrought by Elias, of whom it is written (Ecclus. 48:4, 5): "Who can glory like to thee? Who raisedst up a dead man from below." Therefore Moses was not the greatest of the prophets.
Obj. 3: Further, it is written (Matt. 11:11) that "there hath not risen, among them that are born of women, a greater than John the Baptist." Therefore Moses was not greater than all the prophets.
_On the contrary,_ It is written (Deut. 34:10): "There arose no more a prophet in Israel like unto Moses."
_I answer that,_ Although in some respect one or other of the prophets was greater than Moses, yet Moses was simply the greatest of all. For, as stated above (A. 3; Q. 171, A. 1), in prophecy we may consider not only the knowledge, whether by intellectual or by imaginary vision, but also the announcement and the confirmation by miracles. Accordingly Moses was greater than the other prophets. First, as regards the intellectual vision, since he saw God's very essence, even as Paul in his rapture did, according to Augustine (Gen. ad lit. xii, 27). Hence it is written (Num. 12:8) that he saw God "plainly and not by riddles." Secondly, as regards the imaginary vision, which he had at his call, as it were, for not only did he hear words, but also saw one speaking to him under the form of God, and this not only while asleep, but even when he was awake. Hence it is written (Ex. 33:11) that "the Lord spoke to Moses face to face, as a man is wont to speak to his friend." Thirdly, as regards the working of miracles which he wrought on a whole nation of unbelievers. Wherefore it is written (Deut. 34:10, 11): "There arose no more a prophet in Israel like unto Moses, whom the Lord knew face to face: in all the signs and wonders, which He sent by him, to do in the land of Egypt to Pharaoh, and to all his servants, and to his whole land."
Reply Obj. 1: The prophecy of David approaches near to the vision of Moses, as regards the intellectual vision, because both received a revelation of intelligible and supernatural truth, without any imaginary vision. Yet the vision of Moses was more excellent as regards the knowledge of the Godhead; while David more fully knew and expressed the mysteries of Christ's incarnation.
Reply Obj. 2: These signs of the prophets mentioned were greater as to the substance of the thing done; yet the miracles of Moses were greater as regards the way in which they were done, since they were wrought on a whole people.
Reply Obj. 3: John belongs to the New Testament, whose ministers take precedence even of Moses, since they are spectators of a fuller revelation, as stated in 2 Cor. 3. _______________________
FIFTH