1. Now, therefore, hearken, O Israel. He requires the people to be teachable, in order that they may learn to serve God; for the beginning of a good and upright life is to know what is pleasing to God. From hence, then, does Moses commence commanding them to be attentive in seeking direction from the Law; and then admonishing them to prove by their whole life that they have duly profited in the Law. The promise which is here inserted, only invites them to unreserved obedience through hope of the inheritance. The main point is, that they should neither add to nor diminish from the pure doctrine of the Law; and this cannot be the case, unless men first renounce their own private feelings, and then shut their ears against all the imaginations of others. For none are to be accounted (true) disciples of the Law, but those who obtain their wisdom from it alone. It is, then, as if God commanded them to be content with His precepts; because in no other way would they keep His law, except by giving themselves wholly to its teaching. Hence it follows, that they only obey God who depend on His authority alone; and that they only pay the Law its rightful honor, who receive nothing which is opposed to its natural meaning. The passage is a remarkable one, openly condemning whatsoever man’s ingenuity may invent for the service of God.
3. Your eyes have seen what the Lord did. This enlargement more clearly shews that so conspicuous was the example given in the punishment, that it could not be hidden from even the most ignorant; for Moses does not here address those of refined judgment, but the common people generally, who had only been spectators. Assuredly, if God’s vengeance had been less manifest, he would not have so confidently appealed to them as witnesses; hence was their stolidity the less excusable, if they were blind to so plain and notorious a fact.
His praise of their constancy I refer to the present case alone; for it is abundantly clear that they did not persevere in cleaving to God. The meaning is, that there was a manifest discrimination in this Divine chastisement, so that the death of the ungodly multitude should preserve the pure worship of God among the survivors.
6. Keep therefore, and do them. In order that they may set themselves more cheerfully about the keeping of the Law, and may proceed more steadily in this endeavor, he reminds them that nothing is better or more desirable for themselves. For God is not duly honored, except with ready minds and volutary obedience, to which we are rather attracted by pleasure than forced by rigor and violence. Now, since all desire to excel, he says, that this is the chief excellence of Israel, that they have God for their Lawgiver and Master. If any object that what he says may be refuted by two arguments, namely, because the Law of God was unknown to heathen nations; and because the form of God’s worship prescribed in it, and the whole Jewish religion, was not only despised but hated by them; I reply, that other nations are not here absolutely stated to be the judges or arbitrators, but that the words must be thus understood, viz., that there will be no nation, if it should come to a right understanding, which will dare to compare itself, much less to prefer itself to you; for by the very comparison it will acknowledge to what a height of dignity God has raised you. Wherefore, although the doctrine of the Law should remain neglected, nay, detested, by almost all the world, still Moses with truth declares, that since God has deigned to deliver to the Jews a rule of life, a stage had been erected before other nations, whereon the nobility of that one people would be conspicuous. For it was unreasonable that the glory of God should be tarnished or extinguished by the ignorance of the blind. But we gather from this passage that we then are truly wise, when we depend on God’s words, and submit our feeling to His revelations. Where I have rendered the words, “Surely (certo) this people,” the Hebrew particle, רק, (226) rak, is used, which is often applied in an exclusive sense, so that it would appropriately bear this meaning: “Only this people,” etc. Unquestionably, the eminent condition of the people, on account of their gracious privileges, is referred to.
(226) Only; at least; surely. — Nold. Concord. partic. —W.
7. For what nation is there so great? Moses now repeats in his own name what he had stated in the person of others, as if to shew by additional reasons, that not without cause would the Jews be celebrated in the whole world, because it would actually appear that none were equal to them. He mentions two points, first, because God would be ready to afford them help, as often as they call upon Him; secondly, because He had instructed them in perfect righteousness, beyond which nothing could be desired; for, when he says that God is “nigh unto them,” I refer it to the presence of His power, which had been abundantly manifested by many miracles. Justly does he deny that the Gentiles had ever experienced such aid from their gods, since their prayers and cries were offered to deaf and dead idols.
9. Only take heed to thyself The same particle, רק, rak, of which I have just spoken, is used here, and its meaning in this place is, as if Moses had said, that this only remained; unless it is preferred to translate it nevertheless. What follows means literally “Guard (custodi) thyself, and guard thy soul;” wherein Moses advances by degrees, reminding them that they needed no common heedfulness, but that they must beware with extreme vigilance and diligence lest they should fail through the want of them; for the slothfulness of the flesh must be spurred on by such instigations as these, and at the same time our weakness must be fortified, and we must take measures against our unsteadfastness; for nothing is more easy than that all our zeal should suddenly be forgotten, or should gradually grow cold. God had established the certainty of His law, as far as was necessary, for the grateful and attentive, yet not without reason does He desire the people to remember how great is the carelessness of men. Nor does he command those only to remember who were eye-witnesses, but also to hand down (what they had seen) to their sons and grandsons, that the memory of such remarkable things might be preserved.
10. The day (227) that thou stoodest. The word day might be taken in the accusative, as if in apposition. It is, at any rate, clear that he explains more fully what he had briefly alluded to before, for he summons the people as eye-witnesses, lest, perchance, they should object that they were not sure from whence Moses had derived what he professes to be enjoined him by God. For they were all well aware that he had undertaken nothing without the express command of God. Finally, he proves, from the end and object itself of the doctrine, that God was its author, since it tended to nothing else but that God should be purely served, and that His people might be obedient, than which nothing can be imagined more just and right.
(227) “In the day,” etc. — lat.
11And ye came near, and stood. This explanatory narrative is intended to prove the same thing, viz., that Moses was only the ambassador and minister of God, because the mountain burned in the sight of all the people, that God might be manifested, speaking from the midst of the fire. His statement that they only heard the voice, but saw no similitude, may be understood as a kind of admission, (concessionis.) Thus the two clauses would be read adversatively, “Although no similitude appeared, yet a voice penetrated even to your ears.” But I conceive that this was expressly stated more clearly to shew that it was the voice of God, and not proceeding from a human being; for no man could have so concealed himself by artifice as to prevent himself from being seen to speak, whereas they beheld the voice come out of the fire without any external instrumentality.
Deu 4:12.And the Lord spake unto you. It is a confirmation of the Second Commandment, that God manifested Himself to the Israelites by a voice, and not in a bodily form; whence it follows that those who are not contented with His voice, but seek His visible form, substitute imaginations and phantoms in His place. But here arises a difficult question, for God made Himself known to the patriarchs in other ways besides by His voice alone; thus Abraham, Isaac, and Jacob knew Him not only by hearing, but by sight. Moses himself saw Him in the midst of the burning bush; and He also manifested Himself to the Prophets under visible figures. Since it would be superfluous to heap together many citations, let the remarkable vision of Isaiah suffice, which is related in (Isa 6:0), and those of Ezekiel, which we read of in (Eze 1:0 and Eze 10:0) And yet God was not forgetful of Himself, when He thus presented Himself to the sight of His servants. Wherefore, this argument does not appear to be valid and good, that it is sinful to represent God in a visible image, because His voice was once heard without His being seen; when, on the other side, it is easy to object that visible forms have often been exhibited, wherein He testified His presence. The solution is twofold: first, that, although God may have invested Himself in certain forms for the purpose of manifesting Himself, this must be accounted as a peculiar circumstance, and not be taken as a general rule; secondly, that the visions shewn to the patriarchs were testimonies of His invisible glory, rather to elevate men’s minds to things above than to keep them entangled amongst earthly elements. In the promulgation of His Law, God first prescribed what believers must follow; because He saw that this was the best method (compendium) for retaining the minds of His people in true religion, and at the same time the best remedy for idolatry. Unless we submit to this counsel of God, we shall not only betray a licentious spirit of contention, but shall run directly against God, like butting bulls. For it was not in vain that Moses laid down this principle, that when God collected to Himself a Church, and handed down a certain and inviolable rule for holy living, He had not invested Himself in a bodily shape, but had exhibited the living image of His glory in the doctrine itself. Hence we may conclude that all those who seek for God in a visible figure, not only decline, but actually revolt, from the true study of piety.
If any one should object that God is not inconsistent with Himself, and yet, as has been said, that He has more than once taken upon Himself a visible form, the reply is simple and easy, that, whenever He appeared to the patriarchs in a visible form, He gave a temporary sign, which still was by no means contradictory of this commandment. Isaiah saw the Lord of hosts sitting on His throne; yet he boldly cries out as from the mouth of God, “To whom will ye liken me?” (Isa 40:25.) Nor need I repeat how constantly he speaks against idolaters; certainly he inveighs more strongly than any of the prophets against the folly, nay, the madness of those who make to themselves any image of God; because they thus turn truth into falsehood; and finally he assumes the same principle as that of Moses, that the true nature of God is corrupted by tricks and delusions if a corruptible thing be called His image. But what was His vision itself? The seraphim, who surrounded God’s throne, sufficiently shewed by their covering their faces with their wings that the sight of Him could not be borne by mortals. As to what Ezekiel relates, no painter could represent it; for God has always appeared distinguished from the shape of any creature by those marks which surpass man’s apprehension. This conclusion, therefore, always remains sure, that no image is suitable to God, because He would not be perceived by His people otherwise than in a voice. But then also fire was a symbol of His presence, yet He testified by it that His glory is incomprehensible, and thus would prevent men from idol-making. We have elsewhere explained what it is “to guard themselves as to their souls.” (93) But we infer, from his anxious exhortations, that they should take heed, how great is the leaning of the human soul to idolatry. This is the tendency of that attestation against them, which I have inserted from (Deu 8:0); for Moses not only threatens them, but, as if summoning witnesses according to the custom of solemn trials, denounces that they shall perish, in order to inspire them with greater fear by this earnest mode of address. Whence it appears that this insane lust (of idolatry) is not to be repressed by ordinary means. With the same object he says that they are “corrupted, or corrupt themselves,” who make any similitude of God. Thus Paul also declares that in this way the truth is changed into a lie, (Rom 1:25;) and Jeremiah and Habakkuk condemn images for their falsehood. (Jer 10:14; Hab 2:18.) No wonder, then, that an idol should be called the “corruption” of men, since it adulterates the worship of God; and it is a most just recompense to those who pollute the pure and perfect knowledge of God, that they should be thence infected with a rottenness which consumes their souls. Hence, also, the stupid ignorance of the Papists is confuted who confine this prohibition to the ancient people, as if it were now permitted to paint or to sculpture (images of God) (94) as if they had been Jews whom Paul was addressing, when he reasoned from the common origin of our nature: “Forasmuch as we are the offspring of God, we ought not to think that the Godhead is like unto gold or silver,” or corruptible matter. (Act 17:29) (95) There is no necessity for entering into details; but the Spirit declares no less plainly now that we must keep ourselves from idols, (1Jo 5:21,) than He of old forbade their being made. Moreover, it was an act of diabolical madness to make away with one of the Ten Commandments, in order that they might rush into this foul and detestable extravagance with impunity. They pretend that the Jews were formerly prohibited from idolatry with greater strictness, because they were too much disposed to it, as if they were not themselves much worse in this respect. But, setting aside this, who does not see that the vice of superstition, which is natural to the human mind, was corrected by this remedy? Until, therefore, men have laid aside their nature, we infer that this Commandment is necessary for them.
(93) See Lat. of ver. 15. The explanation to which he alludes is probably that given on Deu 8:11. Vol. 1 p. 397.
(94) Added from Fr.
(95) Addition in Fr., “ Or, c’estoit aux Payens qu’il parloit ainsi;” Now, they were heathens whom he thus addressed.
19. And lest thou lift up thine eyes. Moses proceeds further, lest the Jews should imagine any divinity in the sun, and moon, and stars; nor does he only recall them from the error with which many were imbued, (96) thinking that these were so many gods; but also anticipates another superstition, lest, being ravished by the brightness of the stars, they should conceive them to be images of God. And to this the expression, to “be driven,” refers. For since God represents His glory in the heavenly host, so also Satan, under this pretext, confuses and stupefies men’s minds by a wily artifice, in order that they may worship God in these luminaries, and thus stumble at the very threshold. Therefore, that the Israelites may the better acknowledge how absurd it is to seek for God in earthly things, or in the elements of the world, or in corruptible matter, he expressly declares that they must not even lean (97) on heavenly creatures; since God’s majesty is superior to the sun, and moon, and all the stars. Besides, he reproves the absurdity of transferring the worship of God to the stars, which, by God’s appointment, are to minister to us; for when he says that “God hath divided them unto all nations,” it implies subjection; as if he had said that the sun was our minister, and the moon, together with all the stars, our handmaid. Still, by the word “divided,” God’s admirable providence is fitly commended in respect to their varied position, and course, and different offices; for the sun does not enlighten and warm all lands at the same moment; and, again, it now retires from us, and now approaches us more closely; the moon has her circuits; the stars rise and set as the heaven revolves. I pass over the slower movement of the planets; but, according to the aspect of the stars, one climate is moister, another drier; one feels more heat, another more cold. This variety is aptly called by Moses “dividing ” Yet it aggravates the sin of superstition, if the Jews give themselves to the service of the stars, which minister also to heathen nations; for what can be more unworthy than for the children of God to worship the sun, which is the servant of all the world? whence again it follows, that in proportion to the dignity and excellence of the creatures themselves, so is the ingratitude of men towards God all the more base, if they adorn with His worship as with spoils, those creatures which He has appointed to minister to their advantage. The silly notion in which some of the Rabbins delight themselves, (98) is unworthy of mention, viz., that God has divided the stars to the Gentiles, since they are subject to their influences, from which by special privilege the Jews are free; as if the condition of the human race had not been the same from the beginning. But the reason which I have adduced plainly shews, that they depart most widely from the meaning of Moses, and therefore pervert his intention; viz., that the creatures which are destined for our use, are by no means to be worshipped as God.
(96) See Job 31:26. Any discussion on the history of Sabaism would be superfluous here. Dr. Layard, (Nineveh and its Remains, vol. 2, p. 446,) points out, that “representations of the heavenly bodies, as sacred symbols, are of constant occurrence in the most ancient sculptures;” whilst the “one symbol” of the supreme Deity is “a winged figure in a circle,” sometimes assuming the form of “a winged globe, wheel, or disc,” resembling the Egyptian representation of the sun, and the Persian Ormuzd.
(97) Lat. “ subsistendum .” Fr. “ s’amuser ."
(98) S.M. says, “Rabbi Aben-Ezra, and the author of the ‘Bundle of Myrrh,’ foolishly think that the Gentiles were under the dominion of decrees emanating from the stars; but that the Jews were free, because the Lord turneth aside their noxious influences. But this text teaches us, that the functions of the stars are distributed among the nations, inasmuch as they afford light and heat, and temper the cold to all men.” — W.
21. Furthermore, the Lord was angry with me. He again records that it arose from the transgression of the people that he was not permitted to enter the land, not by way of expostulation, and much less in order to accuse God of cruelty, as if he had been improperly and unjustly substituted as a criminal in the place of others, but rather to magnify the goodness of God towards those whom He had treated with so much indulgence. For we must observe the comparison, that, whilst they were to enjoy the land, he was to be prevented from entering it. “I must die (he says) in this land” of Moab, whilst to you it is given to enjoy the promised inheritance. We perceive, therefore, that they are upbraided with their guilt in such a way that all the bitterness of the reproof is sweetened by the sense of God’s mercy; nay, that by this sweetness they may be ravished into admiration, when they understand how mercifully that pardon is extended to them, which was denied to Moses.
The sense of the expression which I have rendered “for your words,” (241) might be “for your things,” inasmuch as the Hebrews call men’s affairs (negotia), דברים , debarim. Assuredly, although he had been impelled to sin by their rebellious clamors, he simply states that he was now punished on their account. If any should inquire why he lays the blame on them, whereas the actual offenders were most of them dead, the reply is obvious, that many of them were still surviving, and that it is no novelty that the children should be included with the fathers, when the whole body of a people has sinned.
(241) A. V., “for your sakes;” (דברים.)
23. Take heed unto yourselves, lest ye forget. There is no contradiction in the sense, that he should first of all altogether forbid that idols should be made; and, secondly, speak only of worshipping and adoring them; for it is already in itself a wicked error to attribute any image to God; and another superstition always accompanies it, that God is always improperly worshipped in this visible symbol. There is a strong confirmation here of what I have previously stated, that whatever holds down and confines our senses to the earth, is contrary to the covenant of God; in which, inviting us to Himself, He permits us to think of nothing but what is spiritual, and therefore sets His voice against all the imaginations, whereby heathen nations have always been deceived; because they have been deprived of the light of that doctrine which would direct them to the heavenly greatness of God Himself. But those who have been taught by God’s Law, not only that He alone is to be worshipped, but that He may not be represented by any visible effigy, are justly accounted covenant-breakers, if they do not confine themselves within these bounds; for they violate that Second Commandment (caput) by which they are commanded to worship God spiritually; and consequently are forbidden to make to themselves likenesses, or images, whereby they would deface and pollute His glory. At the end of the verse, which some translate “the likeness, which your God hath forbidden, ” (99) the proper rendering is, “hath commanded, or enjoined: ” and hence the relative אור, asher, must be taken, as in many other places, as an adverb of comparison. The meaning of Moses is indeed by no means obscure; viz., that we must simply obey God’s word; and that we must not dispute whether what He has forbidden is lawful or not; and that no other rule of right is to be sought for, except that we should follow what He has prescribed. Let the Papists dispute as they please, that images are not to be removed because they are useful for the people’s instruction; but let this be our wisdom, to acquiesce in what God has chosen to decree in this matter. Although the threat which is subjoined might have been placed amongst the sanctions, which we shall hereafter consider in their proper place, yet I have been unwilling to separate it from the Second Commandment, to which it is annexed. A confirmation is added in Deuteronomy; viz., that God, who has not spared foreign nations, will much less pardon His people; inasnmch as it is a greater crime, and fouler ingratitude to forsake God when once He is known, and to cast aside the teaching of His Law, than to follow errors handed down from our forefathers. I have already explained in what sense He is called a “jealous God;” but in Exo 34:14, Moses has not deemed it sufficient simply to honor God with this title; but, in amplification, he has added that this is His name, in order that we may know that He can no more bear a companion, or a rival, to be compared with Him, than He can cast away His Godhead, or deny Himself. He compares Him to fire, to increase our terror of Him. We know how audaciously the world indulges itself in superstitions; so that, as if in very sport, it metamorphoses God just as fancy leads. Wherefore, in order to incline men’s minds to reverence, he sets before us in this figure God’s fearful vengeance; as though He would instantly consume them, just as fire consumes stubble, if they shall have dared to think of God otherwise than is right.
(99) So the V. which is followed by A.V. and S.M. Our expositor seems to mean that אשר is here equivalent to even as, and connects the last with the first clause of the verse; so that it should be rendered as follows, “Take heed to yourselves, etc., even as the Lord your God commanded you.” —W. The Fr. thus abbreviates the Latin text: “La ou j’ay translate, Ce que l’Eternel vostre Dieu vous a defendu, vaut autant que s’il estoit dit Comme ou Selon."
25. When thou shalt beget children, and children’s children. Although at the outset he only adverts to idolatry, yet, inasmuch as he thence takes occasion to inveigh generally against the transgressors of the Law, and denounces punishment against them, I have thought it advisable to introduce this passage amongst the Sanctions (of the Law.) He had already strictly forbidden them to turn aside to idols; he now requires this instruction to be handed down to their grand-children and their whole race; as though he had said, that they must continue faithfully in the pure worship of God, not only lest they should deprive themselves of entering the land of Canaan, but also lest, after having long enjoyed quiet possession of it, they should be expelled from it. For long possession might have hardened their minds in security and arrogance, as if they had no change to fear. Lest, therefore, as time should pass away, they should trust that they were firmly established, and advance to greater license, he now reminds them that the punishment which he had already taught them to await themselves, would also be extended to their descendants; since it was no less easy for God to drive their (257) distant posterity from their quiet nest, than it would have been for Him to prevent their taking possession of it. But although he is treating of idols, still he addresses them on the subject of the curse, which overhangs all despisers of God. And, in order that the threat may affect them more deeply, he calls on “heaven and earth to witness;” as though he had said, that even things inanimate and without reason were in a manner conscious of the vengeance of God. Their opinion (258) is a poor one who think that angels and men are thus designated by a metonomy; for we shall see a little further on that the same form of expression is repeated. And when he says in his song, (Deu 32:1,) “Give ear, O ye heavens, and I will speak; and hear, O earth,” it is to signify by hyperbole that his address is worthy of being listened to by all creatures. Thus Isaiah, the more to shame the Jews, who had become stupified in their folly, addresses his words to the heavens and earth. (Isa 1:2.)
When he calls heaven and earth to witness God’s vengeance, it is as much as to say, that it will as clearly appear as the heaven and earth appear before our eyes; and after he has said that they shall perish, he also declares in what manner, viz., that God would scatter them hither and thither, and reduce them to a small number. What follows might seem absurd, inasmuch as it ought not to be reckoned among their punishments that they should serve idols among strangers, whereas they had already worshipped them of their own accord in their own land; but this difficulty is easily solved, and in two ways, either that banishment was a just reward to them in order that there they might indulge to their full these impure dispositions; and thus there will be an antithesis between the nations of the heathen and the Holy Land, as though God had said that He would not; suffer them to profane the latter by their superstitions; or else, that then, the veil being as it were removed, they should be ashamed when they should be compelled to serve dead idols. Nor can it be questioned but that then they were wounded in spirit by the same disgusting practices in which they had before taken pleasure; and I (See ante on Deu 28:36, p. 254.) have stated elsewhere that I prefer this latter sense. Meanwhile, he reproaches them for their stupidity in adoring (259) dead images, formed of corruptible things, and the work of men’s hands.
(257) “Abnepotes,” — Lat. ; i. e. , their grandchild’s grandchildren.
(258) “When he calls heaven and earth to witness, he calls all things which are in heaven and in earth, by metonomy; and especially angels and men, who are properly called witnesses. Thus Theodoret. So the Poet says:
Vos aeterni ignes, and non violabile numen
Tester; (Virg.Aen., 2. 154;)
for the Platonists thought that the heavenly fires, i. e. , the stars, were animated by their intelligences, or guardian angels, whom they worshipped as inferior gods.” — Corn. a Lapide in loco.
De Lyra’s note is, “i. e. , every intellectual creature existing in heaven and earth, since none but an intellectual creature can properly bear witness.”
(259) “Des marmousets sans sens;” senseless puppets. — Fr.
29. But if from thence thou shalt seek the Lord. In this passage also he exhorts and encourages them in the confidence of obtaining pardon, and thus anticipates them, so that they might not be overwhelmed with sorrow when smitten by God’s hand; for despair awakens such rage in the wretched that they cannot submit themselves to God. He sets before them, then, another object in their punishments, that they may not cease to taste of God’s goodness in the midst of their afflictions, whereby He invites them to repentance. For the sinner will never set about seeking God, unless he deems Him to be accessible to prayer. Moreover, he warns them to return truly and sincerely to a sound mind, because they will gain nothing by false profession. We know that nothing is more common than to make complaint to God whenever we are oppressed with troubles, but, when they are at all intermitted, immediately to return to our natural state. Sincere conversion is, therefore, prescribed; for “all the heart” is precisely equivalent to an upright heart, (integrum,) which is contrasted with a double or feigned one; and this must be noted, (260) lest a sense of our infirmity should disturb us; for, since it is not possible for men to give themselves wholly to God, the knowledge of their own inability is apt to induce listlessness; whereas, provided we do not deal deceitfully, it is declared that our penitence is approved by God.
(260) Addition in Fr. , “car s’il avoit une pleine perfection requise;” for if entire perfection were here required.
30. When thou art in tribulation. He here shews the advantage of punishments, on the ground of their usefulness and profit; for what the Apostle says is confirmed by experience, that
“no chastening for the present seemeth to be joyous, but grievous; nevertheless afterward it yieldeth the peaceable fruit of righteousness to them that are exercised thereby.”
(Heb 12:11.)
Lest, therefore, they should be provoked to wrath by God’s stripes, he reminds them of their usefulness to them, because they would never turn to God unless aided by this remedy. He tells them that, after they shall have been afflicted by the curses of God, if they sought after Him, they should find Him: and further, he gives them grounds for hope both in God’s nature and in His covenant. He assures them that God will be willing to be appeased, because He is by nature merciful; but he adds another confirmation of this, which is more certain and familiar, viz., because God had adopted them by a perpetual covenant.
32. For ask now. Moses here more forcibly extols and pronounces magnificent praises upon the miracles which he had before more simply related to have taken place at the promulgation of the Law, his object being to produce a fuller conviction of its dignity. He magnifies, too, by comparison, the testimonies whereby its authority had been ratified, viz., because nothing like it had ever occurred; for if any such instance had previously taken place, some portion of its preciousness or honor would have been taken from it. But since from the beginning of the world only one such illustrious manifestation of His power had been given by God, it afforded the greater sanction to the Law. He adds, too, that if they were to search over the whole world they would nowhere find anything similar. For I do not approve of the more refined exposition which some give of this clause, as if he said that all creatures above and below were witnesses that God’s might had never been manifested by so many and such illustrious miracles; as also the sense appears too restricted which others give, understanding “the days that are past” to mean annals or chronicles; for I make no question that Moses simply desires them to inquire and to examine whether from the creation of the world, or in any most remote region, any such thing had come to pass.
33. Did ever people hear? He points out more openly the greatness and extraordinary transcendency of the matter which he has just mentioned, viz., that they heard the voice of God speaking out of the fire. It is true, indeed, that the superstitions of the Gentiles had been confirmed of old by many apparitions, yet amongst the portents which wretched men have imagined for their willing self-deception, there is nothing approaching to this miracle. Many have individually lied, and their false and foolish tales have been rashly believed; but here we have not to do with unfounded and scattered rumors, nor with the dreams of some single person, but Moses produces more than 700,000. witnesses, to whom God’s glory had clearly and certainly appeared; he subjoins, therefore, that God had never assayed to do the same, but had afforded this solitary instance to render His Law illustrious in all ages. (228) Yet in this verse he not only alludes to the promulgation of the Law, but to the whole course of their deliverance, since he names in general His “temptations and signs.” He says that God “took him a nation from the midst of another nation,” for by His incomparable power He rescued the descendants of Abraham, who, though dispersed through Egypt, and, as it were, enclosed in its bowels, were yet an obscure and ignoble part of a most famous nation; whereof no similar example is to be found. (229)
(228) Ce chef-d’-oeuvre unique. — Fr.
(229) Addition in the Fr., “Si quelqu’un aime mieux prendre le nombre singulier pour le pluriel, lors le sens sera tel: Combien que tous peuples fussent pareils, ou d’estat indifferent quant a leur nature, neantmoins que Dieu en a pris un d’entre tousles autres;” if any should prefer taking the singular number instead of the plural, then the sense will be, Although all people were equal, or of the same condition by nature, nevertheless God chose out one of them from amongst all the others.
35. Unto thee it was shewed. He first says that God had so proved His divinity by miracles and prodigies, that the Israelites might know certainly that He was God. Whence, too, he concludes that He is the only God; for although God’s holy name be torn in pieces by various opinions, whilst each one manufactures his own gods for himself, yet is it still sure that the power and dominion of God cannot be withdrawn from Him, but reside in a single subject, as the logicians say. Therefore the essence of the one God overthrows and annihilates all the other deities which we foolishly invent for ourselves. And this we must carefully remark, for this has been the common error of all ages, to seek for a mixture of many gods, whereas all these imaginations should vanish before the brightness of the true God. In the following verse he confirms this declaration, because God instructed His people out of heaven, and in the fire. Is it, however, asked how these two points accord which seem to be opposed to each other, that God’s voice was heard from heaven and from the midst of the fire? I reply, that Moses simply means that the voice which flowed out of the fire into the people’s ears was distinguished by plain indications which proved it to be heavenly.
37. And because he loved. These words admit of two meanings; for the copulative conjunction stands at the beginning of the verse, — “And because he loved thy fathers,” and also before the next clause, “and he chose their seed;” the reasons here assigned might, therefore, be taken in connection with the previous sentence, viz., that so many miracles were wrought because God had chosen Abraham and his seed. Others understand it differently, that this people was honored with so many blessings by God because He loved their fathers. In this case they omit the copula in the middle of the verse, as must be often done. In the main, there is little discrepancy; for Moses desires to shew that whatever good things God has conferred upon His people are gratuitous, by which circumstance he commends God’s grace the more. He had said that by unusual favor this nation was taken from the midst of another; and he now adds that this was done on no other account but because God had embraced Abraham, Isaac, and Jacob with His love, and persevered in the same love towards their posterity. But we must remark that by the word “love” is expressed that favor which springs of mere generosity, so as to exclude all worthiness in the person beloved, as may be more clearly gathered from other passages, viz., Deu 7:8, and Psa 78:68, and as is pretty plain from the context here, wherein he attributes the election of the people to the love with which God had honored their fathers. If any object that God’s election is eternal, the objection is readily solved, for the seed of Abraham was separated from all nations, because God had gratuitously adopted their father. We now understand the meaning of Moses, that the deliverance of the people was only to be ascribed to God’s goodness. He thus amplifies this blessing by another circumstance, viz., that God had preferred to great and mighty nations this ignoble people, whose own proper worthiness could not have acquired His favor.
39. Know therefore this day. He again inculcates what we have lately spoken of, that the glory of the one true God was proved by the miracles, but he does so by way of exhortation. For he desires them carefully and attentively to consider what God had shewn them, because in so plain a matter there would be no excuse for error or ignorance. He therefore infers from what had gone before, that the people must beware of shutting their eyes against the clear revelation of God’s power, and therefore urges them to keep it in memory, because man’s ingratitude is but too prone to forgetfulness. He afterwards reminds them wherefore God would be known, viz., that they might keep His Law and obey His statutes. The sum is, that they would be inexcusable if they did not obediently receive the Law, which they knew to have come from God; for they must needs be worse than stupid if the majesty of God, known and understood by so many proofs, did not awaken them to reverence. And lest they should undervalue the doctrine as proceeding from a mortal man, he expressly confesses, indeed, that he is the minister, and yet that he had set before them nothing which he had not received from God.
God had destined, as we have before seen, (221) six cities for refuge, in case any one had killed a man, provided he could prove his innocence before the judges. As to the three which He had appointed on the other side of Jordan, Moses records that he had faithfully performed what God had commanded. Hence it appears that, although he could not immediately comply with God’s command to its full extent, still he did not wait until the three other cities could be added; but that, as far as circumstances permitted, he discharged his duty. Hence let us learn that, even when we cannot at once entirely carry out what God commands us to do, we are still to be by no means idle. For nothing but sheer laziness stands in our way, unless we speedily commence at God’s command what it is His will to finish and accomplish by the hands of others.
(221) See ante, on Num 35:10; vol. 3, pp. 62,et seq.
44. And this is the Law. This last passage refers to the same thing, viz., that the Law was promulgated anew when the people had now reached the threshold of the promised land, in order that they might be more disposed to obedience, especially when the two tribes and a half had now, by the conquest of the Amorites, obtained a resting-place and a home; for this is the reason why their habitation is mentioned, because the taste of the favor already received ought to stir up their zeal to proceed more cheerfully. We shall elsewhere remark on the country and names of places. It is sufficient here to recollect, that the memory of the Law was renewed, after their inheritance without the promised land had been obtained by the sons of Reuben and Gad, and half the tribe of Manasseh, and when their assured possession was before the eyes of the rest. But Moses shews that, although he might explain the Law at fuller length, still nothing had been added to that summary which was originally promulgated; but he rather indicates, that whatever he had taught them during the forty years, had had no other object than that they might more faithfully and exactly keep the Law of God.
Ver. 1. Now therefore hearken, O Israel- Having laid before them a long train of divine dispensations towards their nation, Moses now calls upon the whole assembly, in the most serious and solemn manner, to consider what influence these things ought to have upon their conduct; and exhorts them to strict obedience; to an exact observance of the statutes, i.e. the laws which concerned the worship of their God; and of the judgments, i.e. all the moral precepts of religion which have man for their object. That ye may live, evidently means, as the next clause shews, may enjoy national peace and prosperity, and not perish, as your fathers have done, in their rebellion. See ver. 3 and chap. Deu 13:1. Moses, says St. Paul, Rom 10:5 describeth the righteousness which is of the law, that the man who doeth these things shall live by them; and this life was a type of the eternal life which Jesus Christ hath merited for true faith, Joh 1:17. Rom 13:14; Rom 6:23.
Ver. 2. Ye shall not add unto the word which I command you, &c.- The meaning of these words, is plainly to be learned from a similar passage, chap. Deu 12:32. What thing soever I command you, observe to do it: thou shalt not add thereto, nor diminish from it: In which words the intention of the divine law-giver plainly is, only to preclude the people from any additions or diminutions to the law, of their own heads, and without a divine commission: but they cannot be supposed at all to refer to whatever God might be pleased to do in this case by any future prophet whom he should commission. Calmet explains this passage as follows, understanding it as a prohibition against the vain traditions of men. "You shall not add any thing to that which the Lord hath forbidden; and ye shall not omit any thing of that which he hath commanded: you shall not give yourselves the liberty to interpret my precepts according to your own will; but shall pay an exact and precise observance to my law, without turning aside from it, and without forming any worship after your own inclination." Mr. Allix, observing with what exactness the Jews had always acknowledged the divinity of their law, adds, "nay, we see, not without wonder, that after the greatest part of the ten tribes of Israel were transported into Assyria, those who were sent from Assyria to inhabit their country [of Samaria] did receive that law, and that their posterity have kept it all along to this day, as uncorrupted as the Jews, although they continue their mortal enemies, and have been exposed to all the changes and revolutions that can befal a nation during the long interval of two thousand four hundred years." See Allix on the Scriptures, vol. 1: p. 144.
Ver. 6. This is your wisdom-in the sight of the nations- See Psa 2:10. In consequence of this, Herodotus, Diod. Siculus, and other heathen writers, who treat of the Jewish affairs, applaud their wisdom in adhering steadfastly to the institutions of their country, and rejecting all foreign rites; nay, the most ancient legislators have taken from them the greater part of their laws; witness the ancient Attic laws, and those of the twelve tables among the Romans. Hence the famous oracle, "that the Hebrews were the only wise people, because they honoured God, the eternal king, in all purity." The testimony of many Greek Writers, to the same purpose, will be found in Clem. Alex. Strom. I. and Euseb. Prep. Evang. lib. ix. cap. 10. See also Macrob. Saturnal. lib. i. c. 18. It would be a pleasing speculation, and one which would abundantly demonstrate the truth of what Moses advances in the next verses, to trace the original of the most ancient laws, and to shew how the greater part of them was derived from those of Moses. Houbigant very well observes upon this passage, "If, as some pretend, the laws of Moses had been formed upon the model of the neighbouring nations, how could these laws have been appealed to, as something new and unheard of, and worthy the admiration of those nations? It is evidently collected from these words, that if the laws of the nations bore any similitude with those of Moses, they must have copied from him, and not he from them."
Ver. 8. What nation is there so great, &c.- That which constitutes the principal glory of a nation, is a pure worship, sincerely offered to the true God, and a right administration of justice. Upon this principle, what nation was there so great as that of the Jews? For, though their country was but small, and they were often oppressed by enemies who desired their extirpation; yet they recovered themselves, and kept their laws in their worst condition, when, commonly, they best observed them: insomuch that, as a very learned person of the Church of England long ago observed, after so many changes and alterations as there were in their state, from better to worse, and back again; after so many victories gained by them over others, and so many captivities of their persons, and desolations of their country, as others had wrought;-they continued still one and the same people, governed by the same laws, under several great and potent monarchies; the successive rise and fall of three of which they were preserved to behold; and, in their declining state, were able to stand out a great while against a fourth, the mightiest that ever was on earth, and that, when this monarchy was in its full strength. This is a plain demonstration of the truth of these words of Moses, that no nation was so great as they. See Dr. Jackson on the Creed, Book I. chap. 21:
Ver. 10, 11, 12. Thou stoodest before the Lord thy God- See on ch. Deu 1:9. Unto the midst of heaven, ver. 11 is, in the Heb. in the heart of heaven, i.e. in the air. So Tyre is said to be in the heart of the sea, Eze 28:2 and Jesus Christ in the heart of the earth, Mat 12:40. Two things are expressed in the 12th verse; the first, that God, who could have manifested himself under a human form, or any other sensible representation, in giving the law, chose not to do so. The second, that he pronounced the words of this law, in a manner distinct, articulate, and intelligible to the whole assembly; whence the Israelites might naturally draw these two consequences; first, that God would be extremely offended, if they presumed to represent him under any visible form, as the heathens represented their false gods; and, secondly, that they could have no reason to run after idols, under the pretext of receiving verbal answers and oracles from them, since the eternal, though invisible, had given them his commandments in a living voice, and as intelligibly as it was possible. Nothing could be more worthy of the wisdom of God than these precautions. The reader will find some judicious remarks upon the subject in Abernethy's Sermons, serm. 4:
Ver. 16. Lest ye corrupt yourselves- God having a just title to their highest love, and religious veneration, their suffering any object whatever to come in competition with him, was a corrupting of themselves; a depravation and perfidious alienation of their affections from that God, whose they were, and whom they were to serve. The Jews have so well understood the force of this exhortation, that, to this day, they found the third article of their Creed upon the immateriality of God. Indeed, we must acknowledge, that the most ancient legislators, and the wisest of the philosophers, agreed with Moses in condemning all representations of the Deity by any image or sensible object whatever. Among other excellent institutions of religion, Numa taught the Romans to abstain from all use of images in the worship of the gods; a doctrine, which he is said to have derived from Pythagoras, whom Clemens Alexandrinus alleges to have been beholden for it to Moses's writings. Porphyry, in the life of Pythagoras, tells us, that he had travelled into Judea, as well as into Egypt, in order to improve himself in wisdom and knowledge. But let us hear Plutarch on the subject: "Pythagoras," says he, "supposed that the Supreme Being was not an object of sense, or capable of any suffering or infirmity; but was incorruptible, invisible, and to be comprehended only by the mind. Numa forbad the Romans to represent God in the form of man or beast; nor was there any picture or statue of a deity admitted among them formerly: for, during the space of the first hundred and seventy years, they built temples, and erected chapels, but made no images, thinking that it was a great impiety to represent the most excellent Beings by things so base and unworthy; and that it was by the understanding only, that men could form any conception of the Deity." Life of Numa, p. 166. Similar hereto, and very strong upon the subject, is the following passage from Sophocles: "There is one God; there is in truth but one; who formed the heaven and the earth, the sea and air; but many of us mortals, wandering in the paths of error, have devised, for our own solace, various forms and divinities, made of stone or brass, of gold or ivory; and when we offer sacrifices to these, and celebrate public festivals in their honour, we would be thought religious." Their refined apprehension of the Deity made the ancient Persians reject, not only images, statues, and pictures, but also temples, altars, and sacrifices, conceiving them all to be unsuitable to the spiritual nature of the Supreme Being. See Herodot. lib. 2: cap. 131. The Phenicians too, in the earliest ages, were without images, as appears from the description of the temple which they had built to Hercules at Gades.
---Nulla effigies, simulachraque nota deorum, Majestate locum et sacro implevere timore. SIL. ITAL. lib. 3:
No representation or well known images of the gods filled the temple with majesty and sacred fear.
Tacitus tells us the same of the Germans, de Morib. German. c. ix. The learned reader will find a variety of passages to the same purpose in Grotius and Le Clerc, to whom we are indebted for the above collection; and the latter of whom observes, that all these, in his opinion, are the remains of that religion which Noah taught his children, and which was propagated by them over the earth. So that Moses herein seems not so much to have founded a new institution, as to have revived the old, which had been corrupted: an opinion, the reader will recollect, which we have endeavoured to support throughout this comment. It should, however, be observed, that though these sound notions of religion were early found among some of the wisest, a general corruption soon ensued, and the most debasing ideas of the Deity generally prevailed.
Ver. 17-19. The likeness of any beast that is on the earth, &c.- It is justly observed by Dr. Chandler, in his Vindication, p. 480 that this is the very picture of Egypt, which had gods of all sorts; dead persons deified, male and female, and numerous images of them; and which worshipped as deities, bulls, cows, sheep, goats, dogs, cats, birds, the ibis and hawk, serpents, crocodiles, river-horses, together with the sun, moon, and stars of heaven; and, therefore, Moses adds, ver. 20 but the Lord hath taken, and brought you forth out of the iron furnace, even out of Egypt, to be unto him a people of inheritance, as ye are this day: plainly intimating their redemption from these Egyptian idolatries to be the establishment of a peculiar kingdom to himself. And, in truth, that worship of almost all sorts of brute beasts, birds, fishes, reptiles, was so horribly absurd and stupid, that it could never enter into the heart of a legislator to forbid it, unless he had been himself a witness to these mean and monstrous absurdities. See Exo 20:4. Concerning these false gods of Egypt, we refer the reader to the incomparable Pantheon of Egypt by Jablonski.
Ver. 19. Which the Lord thy God hath divided, &c.- i.e. Distributed, or imparted. The force of the argument is this: as Jehovah, the true God, whom you adore, has dispensed to all nations under heaven the benefit of the sun, moon, and stars, which he has created; you ought therefore to worship him alone, who is the Lord of them all, and has made them ministers to the sons of men. Nothing can be more reasonable than this inference, that we are not made for the sun, but the sun for us; it is not the luminary itself that we ought to worship, but God, who created it for our use. But the nations, struck with the visible splendour of the heavenly bodies, and with the sensible benefit which they derived from them, stopped short in the blind admiration of their beautiful appearance, instead of turning their attentive minds to the adoration of that invisible Intelligence by whom they were created. See book of Wisd. chap. 13: The worship of the sun and planets was, in all probability, the first and leading instance of idolatry, and in use, no doubt, long before the time of Moses, See chap. Deu 17:3. But on this subject, we refer to Young on the Rise and Progress of Idolatry, Maimonides, de Idol. lib. 1: sect. 3 and Prideaux's Connection, vol. 1 b. 3: p. 177.
See commentary on Deu 4:17
Ver. 20. Iron furnace- The same phrase is used, 1Ki 8:51 and Jer 11:4 to express the most cruel servitude, wherein God suffered them to be tried, like metals in a furnace of iron. Moses, in the next verse, repeats again, though he had mentioned it twice before, that the Lord was angry with him; which not only shews how near it went to his heart, but, at the same time, admonished them, that if the principal head of their nation, and a person so peculiarly favoured by God, was debarred from so desirable a blessing for a single offence; what must they expect, if revolting from the religion of a God so jealous of his honour, and so fearful in power.
Ver. 24. For the Lord thy God is a consuming fire- That is, inflexibly just in punishing the contemners of his law; and who, from the rectitude of his nature, will be as far from letting moral evil pass with impunity, as fire is from not consuming its proper fuel. The same metaphor is used, (chap. Deu 9:3.) to express the awful and speedy vengeance which the providence of God was to take upon the idolatrous Canaanites. In this place it alludes to the awful appearance of the divine glory when the law was given from mount Sinai. Bishop Huet conjectures, that the ancient Persians took occasion from these words to worship the fire; at first as the image, or, to use Maximus Tyrius's expression, (Dissert. 38. p. 397.) as the symbol of the Divinity, and afterwards as the Divinity himself. It is also very probable, that divers traces in the fabulous history of Bacchus have been derived from an ignorant tradition of these particulars. The cry used by the Bacchanals was composed of two words, each of which, as Bochart observes, signifies fire. See his Canaan, lib. i. c. 18.
Ver. 26. I call heaven and earth to witness against you- These expressions, says Calmet, are lively and animated. Moses again addresses the heaven and the earth, in the sacred song which he delivers before his death, ch. Deu 32:1. Here he in a manner conjures them, by all that is most respectable both in heaven and earth, not to incur those evils which await their disobedience. The best heathen writers make use of this mode of expression. See Virg. AEn. 12: ver. 176. 201. Esto nunc sol testis, & haec mihi terra precanti, &c.
Ver. 27-29. And the Lord shall scatter you, &c.- See the notes on ch. 28: and 30: When it is said of the idols, in ver. 28 that they neither see nor hear, &c. the sacred writer intends only to represent the gross stupidity of the heathens, who paid adoration to things which had neither intelligence nor sense; to mere statues, which were so far from having any just title to religious worship, that they had less perfection than even the makers of them. See the fine passages referred to in the margin.
Ver. 33. Did ever people hear, &c.- Three prodigies are pointed out in this verse: 1st, God speaking with a distinct and articulate voice. 2nd, Out of the midst of fire. And, 3rdly, Without any person's dying. See R. Isaac Munimentum Fidei, apud Wagenseil. p. 103.
Ver. 34. Hath God assayed, &c.- Another prodigy; that God, by the ministry of two men like Moses and Aaron, should deliver his people from the midst of a nation so powerful as the Egyptians. This might be rendered, more properly, perhaps, Or who besides God hath assayed? or, hath any god assayed? because the expression, hath God assayed, sounds somewhat harsh, when applied to the true God, who never assays to do, but actually does whatever he pleases. In what follows of this verse, Moses attributes the deliverance of the Israelites to seven different means employed by God: these were, 1st, Temptations; or, as Onkelos renders it, miracles, by which God used to try, or to endeavour to bend to his obedience the Egyptians, as well as the Israelites. Indeed, the word miracles, with the two following, which we may render signs and prodigies, are found joined together in more than one place of the New Testament, Act 2:22. Heb 2:4. 2Co 12:12; 2Co 12:21. Houbigant understands by temptations, the adversities, in general, which the Israelites experienced both in Egypt and in the desart, and which were the trials whereby God proved the faith of his people. 2nd, Signs, mentioned Exo 9:3 rdly, Wonders, or prodigies, by which we may particularly understand the ten plagues of Egypt. 4thly, War; see Exo 14:27; Exo 28:5 thly, A mighty hand: not by the wiles and stratagems of war, but by a force superior to another, Exo 6:6 thly, A stretched-out arm, Exo 6:6 by redoubled strokes, or by the hand of the destroying angel. 7thly, Great terrors; such as he spread over the souls of the greater part of the enemies of his people, Exo 9:20; Exo 10:7; Exo 12:30.
Ver. 36. Out of heaven he made thee to hear,-and upon earth he shewed thee- God is said to dwell in light inaccessible, and full of glory: i.e. his throne is encompassed with such splendours, as would be insufferable to mortals, though they constitute a part of the glorious beatific vision of the celestial inhabitants. Now Moses here puts the Israelites in mind, that God had vouchsafed to communicate to them somewhat of this happiness, shewing them even upon earth his great or wonderful fire; some rays or glimpses of that transcendant brightness with which he is said to clothe himself, and which shines out in all its glory to the angels and saints in light.
We must not wonder that mention is so frequently made of their deliverance from Egypt; for this was the highest national benefit, and in some sort the basis and commencement of their republic.
Ver. 37. Because he loved thy fathers- The Jews have, with great arrogance, piqued themselves on being the favourites of the Deity, on account of their separation; and infidels have made use of their boast, to argue against the justice of their separation, representing it as inconsistent with the attributes of the Deity: for, indeed, to pretend that the Israelites were chosen as favourites, is both unjust and absurd. Their separation was not made peculiarly for their own sakes, but for the sake of mankind in general, though one people became the honoured instrument, in reward of their forefathers' virtues. And this is the language of those very Scriptures, which, as they pretend, furnish the objection. Where God, by the prophet Ezekiel, promises to restore the Israelites, after a short dispersion through the countries, to their own land, he declares this to be the end of their separation, Eze 36:22-23. What God himself says of the people, St. Paul says of the law, Gal 3:19. It was added, says the apostle, to what? to the patriarchal religion of the Unity: to what end? because of transgressions; i.e. the transgressions of polytheism and idolatry, into which the rest of mankind were already absorbed, and the Jews at that time hastening apace; and from which there was no other means of restraining them, than by this addition: an addition which kept them separate from all others, and preserved the doctrine of the Unity, till the coming of the promised seed. Div. Leg. b. 5: sect. 1: p. 4.
In his sight- Or, By his presence.
REFLECTIONS.-The review of God's providences towards Israel is here earnestly applied, as an argument for their fidelity and obedience, with the most solemn charge to enforce it upon their consciences.
Moses begins with commanding deep and serious attention to so awful a subject. The word of God can never be heard with sufficient reverence and godly fear. It is the character of the man to whom God will look, that he trembleth at his word. 1. Moses charges them with careful preservation of the sacred trust committed to them. They must hear God's word, that they may keep it, obey the precepts, observe the ordinances, and judge according to the laws prescribed: and herein they cannot be too solicitously careful, when compassed with temptations, a deceitful heart within, and an ensnaring world without, against which all their watchfulness, diligence, and prayer would be but enough. Note; This charge is equally applicable to ourselves: we owe a like scrupulous attention to God's word, and need the same diligence to keep our hearts, and to walk before God in his holy ways. 2. A particular caution is given them against idolatry. They must make no representation of God in any form, by image or picture. They saw no likeness of any thing in Horeb; nor can any similitude be conceived of him who is a spirit, and will have those who worship him, to worship him in spirit and in truth. The nations around them worshipped the hosts of heaven; but they must abhor the thought of giving that honour to the creature, which was due only to the Creator: the sun, moon, and stars, might tempt their eye; and examples of others be apt to ensnare them; but how absurd, as well as impious, were it to worship that which was made to serve us? They are the works of God; and, whatever glory they possess, the praise is due to him alone. What a mercy to be delivered from blind idolatry! While we pity those who worship the visible luminaries of heaven, may every view of them lead up our hearts in adoration to him who formed them! 3. They are not only to take heed to themselves, but to teach their children. Parents have an awful trust reposed in them, to instruct their children in the knowledge of God's ways, and to lead them by precept and example to walk therein. 4. He repeats his warning, not to forget the covenant of the Lord; assured, that if they bore in mind the riches of the promises therein made, and the faithfulness of God engaged for their fulfilment, then nothing would ever be able to shake their constancy and fidelity. Note; A constant remembrance of God's covenant is the most quickening means to our diligent obedience.
Moses supports this charge with the most forcible arguments, for, to be godly in Christ Jesus, is the most reasonable service imaginable. 1. He urges the benefit of their obedience, and the danger of rebellion. They would be unspeakable gainers by the one, and as great losers by the other. Note; Interest, as well as duty, is on the side of religion. 2. He mentions their relation to God, as their own and their fathers' God, with the obligations thence resulting to serve and obey him. Note; If God be our God, it is highly reasonable that we should approve ourselves his faithful people. 3. He pleads the wisdom of such fidelity: it is most agreeable to reason, as well as most conducive to their own happiness; and could not but procure them the respect and admiration of the nations around them. Religion is the truest wisdom, and even those who reject it themselves, stand in awe of it, and reverence it in others. 4. He enforces their duty, by the privileges they enjoyed. [1.] As being near to God, and having his ears open to hear and grant every request. Note; (1.) God's Israel are a praying people; a prayerless soul is truly heathenish. (2.) None wait upon him in faith, who go without an answer of peace. [2.] As being possessed of a code of laws so excellent and equitable in themselves, so conducive to promote personal and national security and felicity. [3.] As having heard God himself speaking to them from the midst of the fire; a singular favour, of which no other nation could boast. We now no more hear this audible voice, but we have his gentler and sweeter call in the written word; and this voice, whosoever is of the truth receives with delight, and obeys in simplicity. [4.] As having experienced such singular mercies in their deliverance from Egypt, and in all the wonders they had seen in the wilderness, and having still greater mercies in prospect. Nothing is so powerful to engage the heart, as a deep and grateful sense of God's goodness to us. [5.] Moses urges the glorious character of God. (1.) He is a jealous God, and a consuming fire; his eye keen to discern, and his arm strong to punish every disobedience. We need be jealous over ourselves therefore, lest we provoke that wrath, which, if it be kindled against us, will burn to the nethermost hell. (2.) He is a merciful God; and since he will not forsake us, we ought never to leave or forsake him. (3.) He is the only true God; besides him, there is no other. In heaven he makes the bright displays of his radiant glory; and earth is the footstool of his throne, and not beneath his care and government. To him, therefore, are we bound to submit, and him only to serve. [6.] The fatal consequences of apostacy from God, are strongly pressed upon them. They should be utterly destroyed, scattered among the nations, and given up to the vilest service of idols. Note; The sin by which we have provoked God, he may in just judgment give us up to as our punishment. [7.] Yet there is a reserve of mercy promised, whenever they sought God, humbled under his chastisements. Wherever they may be, in whatever corner of the earth dispersed, if they cry unto God in their misery, he will hear them, for the sake of the covenant he made with their fathers, and recover them. When our state is ever so bad, it is still a mercy that it is not utterly desperate. Note; (1.) The chief end of afflictions is to bring us to God. (2.) Whenever we seek God in simplicity, however we have before provoked him, he will not utterly forsake us. (3.) His covenant in Christ affords us ground to be assured that he will never cast out those who come to him in this Son of his Love.
Ver. 41. Then Moses severed three cities- After the foregoing exhortation, the two conquered countries being now ready to be disposed of to the two tribes and a half, according to agreement, Moses set apart the three cities of refuge, which were to be taken out of them. See Num 35:11.
Ver. 48. Even unto mount Sion, which is Hermon- See ch. Deu 3:9. The mountain of Hermon is probably called Sion, by an abbreviation of Sirion. We must take care not to confound this with that mount Sion which was on the other side of Jordan, and in after-times the royal seat of David. In the Syriac version we read Sirion; and possibly this is a mere fault of the copyists. Benjamin of Tudela, in his Itinerary, says, that Jordan is called, at Tiberias, the sea of Gennesareth; and that coming from thence, with a great force, it falls at the foot of this hill into the sea of Sodom, which is called the Salt Sea. This account perfectly agrees with Moses's description in the next verse.
