Text -- Deuteronomy 31:1-6 (NET)

Succession of Moses by Joshua

31:1 Then Moses went and spoke these words to all Israel. 31:2 He said to them, “Today I am a hundred and twenty years old. I am no longer able to get about, and the Lord has said to me, ‘You will not cross the Jordan.’ 31:3 As for the Lord your God, he is about to cross over before you; he will destroy these nations before you and dispossess them. As for Joshua, he is about to cross before you just as the Lord has said. 31:4 The Lord will do to them just what he did to Sihon and Og, the Amorite kings, and to their land, which he destroyed. 31:5 The Lord will deliver them over to you and you will do to them according to the whole commandment I have given you. 31:6 Be strong and courageous! Do not fear or tremble before them, for the Lord your God is the one who is going with you. He will not fail you or abandon you!”

Commentary -- Word/Phrase Notes (per phrase)

Wesley: Deu 31:1

Continued to speak, an usual Hebrew phrase.

Wesley: Deu 31:2

Perform the office of a leader or governor, because the time of my death approaches.

JFB: Deu 31:1

It is probable that this rehearsal of the law extended over several successive days; and it might be the last and most important day on which the return of Moses to the place of assembly is specially noticed. In drawing his discourse towards a conclusion, he adverted to his advanced age; and although neither his physical nor intellectual powers had suffered any decay (Deu 34:7), yet he knew, by a special revelation, that the time had arrived when he was about to be withdrawn from the superintendence and government of Israel.

JFB: Deu 31:2-8

Should be "for the Lord hath said" thou shalt not go over this Jordan. While taking a solemn leave of the people, Moses exhorted them not to be intimidated by the menacing opposition of enemies; to take encouragement from the continued presence of their covenanted God; and to rest assured that the same divine power, which had enabled them to discomfit their first assailants on the east of Jordan, would aid them not less effectually in the adventurous enterprise which they were about to undertake, and by which they would obtain possession of "the land which He had sworn unto their fathers to give them."

Clarke: Deu 31:2

I am a hundred and twenty years old - The life of Moses, the great prophet of God and lawgiver of the Jews, was exactly the same in length as the time Noah employed in preaching righteousness to the antediluvian world. These one hundred and twenty years were divided into three remarkable periods: forty years he lived in Egypt, in Pharaoh’ s court, acquiring all the learning and wisdom of the Egyptians; (see Act 7:20, Act 7:23); forty years he sojourned in the land of Midian in a state of preparation for his great and important mission; (Act 7:29, Act 7:30); and forty years he guided, led, and governed the Israelites under the express direction and authority of God: in all, one hundred and twenty years.

Clarke: Deu 31:3

Joshua, he shall go over before thee - See on Num 27:17 (note), etc.

Clarke: Deu 31:6

Be strong - חזקו chizku , the same word that is used Exo 4:21 (note), Exo 9:15 (note), for hardening Pharaoh’ s heart. See the notes there. The Septuagint, in this and the following verse, have, Ανδριζου και ισχυε, Play the man, and be strong; and from this St. Paul seems to have borrowed his ideas, 1Co 16:13 : Στηκετε εν τῃ πιστει· ανδριζεσθε, κρατιουσθε : Stand firm in the faith; play the man - act like heroes; be vigorous.

Calvin: Deu 31:1

1.And Moses went and spake these words By the word went he signifies that, having received the commands from God, he came to the people to report them. Hence we gather that they were warned in good time to beware, if they had been sensibly disposed. And it was necessary that the people should hear from his own mouth these addresses, which were by no means gratifying, as being full both of cruel threats and severe reproofs; for, if they had been delivered after his death, they would have straightway all exclaimed that they had been deceitfully devised by some one else, and thus that his name was falsely attached to them.

Moreover, the peculiar time of their delivery did not a little avail to enhance their weight, so that the people should not only submit themselves with meekness and teachableness to his instruction at the moment, but also that it might remain hereafter deeply impressed upon their hearts. We know with what attention the last words of the dying are usually received; and Moses, ²³⁰ now ready to meet death at God’s command, addressed the people as if bidding them finally farewell. To the credit and dignity belonging to his office as a Prophet, there was consequently added all the force and authority of a testamentary disposition.

As throughout his life he had been incredibly anxious for the people’s welfare, so he now carries his more than paternal care still further. And assuredly it becomes all pious teachers to provide, as far as in them lies, that the fruit of their labors should survive them. Of this solicitude Peter sets himself before us as an example:

“I think it meet (he says), as long as I am in this tabernacle, to stir you up by putting you in remembrance; moreover, I will endeavor that ye may be able after my decease to have these things always in remembrance.” (2Pe 1:13)

Calvin: Deu 31:2

2.And he said unto them, I am an hundred and twenty years old Although Moses had been often proudly and disdainfully rejected, it could not but be the case, nevertheless, that his departure would both awaken the deepest sorrow, and inspire them with much alarm. By setting before them his age, therefore, he consoles their anxiety, and mitigates their grief; and also, by another reason, he represses their lamentations, i.e., that God had fixed his term of life. He adduces it, then, as an alleviation, because both his death was more than mature, and he was no longer fitted in his extreme old age for enduring fatigue. Here, however, the question arises, why he should say that he was failing, and broken in strength, when we shall see a little further on that he retained his senses in their rigor even until his death? But the reply is obvious, that he would not have been useless in his old age, because his eyes were dim or his members tremulous, but because his age no longer allowed him to perform his usual duties. For he had been marvelously and preternaturally preserved up to that time; but, since he had now arrived at the end of his course, it was necessary that he should suddenly sink, and be deprived of his faculties.

“To go out, and come in,” is equivalent to performing the functions of life: thus it is said in the Psalm, “Thou has known my going out and coming in.” ²³¹ (Psa 121:8.) And in this sense David is said to have gone out and come in, when he performed the duty intrusted to him by Saul. (1Sa 18:5.)

In the latter clause, where he refers to his exclusion from the land of Canaan, and his being prevented from entering it, he indirectly rebukes the people, for whose offense God had been wroth with himself and Aaron. Thus by this tacit reproof the Israelites were admonished to bear patiently the penalty of their ingratitude. At the same time., as he shows himself to be submissive to the divine decree, he bids them also acquiesce in it.

Calvin: Deu 31:3

3.The Lord thy God, he will go over By no ordinary consolation does he encourage their minds to renewed alacrity, because they should experience, even when he was dead, the unceasing favor of God. Hence we gather a lesson of especial usefulness, that whenever God raises up to us men endowed with excellent gifts, He is wont so to make use of their labors for a time, as still to retain others in His hand, and constantly to substitute others, unless our sins stand in the way. Hence it follows that the power of God is not to be tied to the illustrious qualities of men, as if their death was His destruction. It is true, indeed, that eminent men are rarely succeeded by their equals, ²³² because our wickedness stifles the light of spiritual gifts, and, as far as it can, extinguishes them; still let this be deemed certain that, when God promotes our welfare by ministers of special eminence, He gives us a taste of His goodness, in order that we may expect its continuance; “because he forsakes not the work of his own hands.” (Psa 138:8.) Moses says, therefore, that although he may be taken away by death, still God will undertake the office of their leader, or rather that He will continue to be their leader, as the Israelites had before experienced Him to be.

But h sustains their infirmity by another consolation also, pointing out Joshua as his successor; otherwise the people might have been ready to object that, if God was willing to go before them, why did he not manifest it by the election of a representative, by whose hand He might continue what He had begun by Moses. In this respect, therefore, he also shows that God’s favor was by no means obscure, since Joshua was already chosen to sustain the care and burden of governing the people: for it is not by his own authority that he obtrudes Joshua and sets him over them, but he declares him to be called by God. Still, it is not a matter hitherto unknown which he puts before them, but only bids them remember what God had long ago revealed, as we have elsewhere seen.

Calvin: Deu 31:4

4.And the Lord shall do unto them He promises that, when they shall come into the land of Canaan, they shall be conquerors of all its nations: and this he confirms by experience; for, as God had delivered Sihon king of the Arnorites, and Og king of Bashan, into their hands, so also He would give them the same success in subduing their other enemies. The world is indeed subject to many revolutions, but God still remains like Himself, not only because His counsel is never changed, but because His power is never diminished. By a real proof, therefore, as it is called, he encourages the expectations of the people, and at the same time exhorts them resolutely to execute God’s command, viz., that they should purge the land of Canaan by the destruction of all its inhabitants. In appearance, indeed, this was fierce and cruel, to leave not even one alive; but, since God had justly devoted them to extinction, it was not lawful for the Israelites to inquire what was to be done, but to abandon all discussion, and to obey God’s command. In that they spared many, so much the worse was their remissness, since God had often prepared them to execute the vengeance which He had decreed.

Calvin: Deu 31:6

6.Be strong and of good courage After he had shown that God would be with them, for their help, he exhorts the people to firmness and magnanimity. And surely this is one means of confirming our courage, to be assured that the assistance which God promises will suffice for us: so far is it from being the case, that our zeal and energy in acting aright is impaired, by our ascribing to the grace of God what foolish men attribute to their own free will. For those who are aroused to strenuous action in reliance on their own strength, do no more than cast themselves headlong in their senseless temerity and pride. Let us understand, then, that all exhortations are fleeting and ineffective, which are founded on anything else but simple confidence in the grace of God. Thus Moses assumes, as his ground of exhortation, that God will fight for the Israelites. It must, however, be observed that the people were animated to the perseverance of hope, when God declares that He will be their helper even to the end, by which lesson that impious hallucination is refuted, whereby the Popish theologians have fascinated the world. They deny that believers ²³³ can be certain of God’s grace, except as to their present state. Thus do they hold faith in suspense, so that we may only believe for a day, and even from moment to moment, whilst we are in uncertainty as to what God will do with us on the morrow. Whereas, if faith corresponds with God’s promises, and is, as it were, in harmony with them, it must needs extend itself to our whole life, nay, even beyond death itself; for God removes all doubt as to the future by these words, “I will not leave thee nor forsake thee.”

TSK: Deu 31:2

I am an : The life of Moses, the great prophet of Jehovah and lawgiver of the Jews, was exactly the same in length as the time Noah employed in preaching righteousness to the antediluvian world. These one hundred and twenty years were divided into three remarkable periods. Forty years he lived in Egypt, in the court of Pharaoh, acquiring all the learning and wisdom of the Egyptians (Act 7:20, Act 7:23); forty years he sojourned in Midian, in a state of preparation for his great and important mission (Act 7:29, Act 7:30); and forty years he guided, led, and governed the Israelites under the express direction and authority of Godcaps1 . icaps0 n all 120 years. Deu 34:7; Exo 7:7; Jos 14:10, Jos 14:11; Psa 90:10; Act 7:23

I can no more : Deu 34:7; Num 27:17; 2Sa 21:17; 1Ki 3:7

Thou shalt not : Deu 3:26, Deu 3:27, Deu 4:21, Deu 4:22, Deu 32:48-52; Num 20:12, Num 27:13, Num 27:14; Act 20:25; 2Pe 1:13, 2Pe 1:14

TSK: Deu 31:3

thy God : Deu 9:3; Gen 48:21; Psa 44:2, Psa 44:3, Psa 146:3-6

and Joshua : Deu 31:7, Deu 31:8, Deu 31:14, Deu 31:23, Deu 3:28, Deu 34:9; Num 27:18-21; Jos 1:2, Jos 3:7, Jos 4:14; Act 7:45; Heb 4:8, Jesus

TSK: Deu 31:4

Deu 2:33, Deu 3:3-11, Deu 3:21, Deu 7:2, Deu 7:16; Exo 23:28-31; Num 21:24-35

TSK: Deu 31:5

And the Lord : Deu 7:2, Deu 7:18

according : Deu 7:23-25, Deu 20:16, Deu 20:17; Exo 23:32, Exo 23:33, Exo 34:12-16; Num 33:52-56

TSK: Deu 31:6

Be strong : Deu 31:7, Deu 31:23, Deu 20:4; Jos 1:6, Jos 1:7, Jos 1:9, Jos 10:25; 1Ch 22:13, 1Ch 28:10, 1Ch 28:20; 2Ch 32:7; Psa 27:14; Isa 43:1-5; Hag 2:4; Zec 8:13; 1Co 16:13; Eph 6:10; 2Ti 2:1

fear not : Deu 1:29, Deu 7:18, Deu 20:1, Deu 20:3, Deu 20:4; Num 14:9; Psa 27:1; Isa 41:10, Isa 51:12; Luk 12:32; Rev 21:8

he will not fail : Deu 4:31; Jos 1:5; 1Ch 28:20; Isa 41:13-17; Heb 13:5

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Deu 31:2

I am an hundred and twenty years old - The 40 years of the wandering had passed since Moses, then 80 years old, "spake unto Pharaoh"(Exo 7:7; Compare Deu 34:7).

I can, no more go out and come in - Render I shall not longer be able to go out and come in: i. e., discharge my duties among you. There is no inconsistency with Deu 34:7. Moses here adverts to his own age as likely to render him in future unequal to the active discharge of his office as leader of the people: the writer of Deu 34:1-12, one of Moses’ contemporaries, remarks of him that up to the close of life "his eye was not dim, nor his natural force abated"Deu 31:7; i. e. that he was to the last, in the judgment of others, in full possession of faculties and strength.

Poole: Deu 31:1

Went and spake i.e. proceeded or continued to speak, a usual Hebrew phrase. Or, went to the place where he had assembled the people, that he might speak to them.

Poole: Deu 31:2

Go out and come in i.e. perform the office of a leader or governor, either because I now find a decay of my mind and body, which seems not well to agree with Deu 34:7 , or because I foresee the time of my death approaches.

Poole: Deu 31:4

Which he gave to you to possess.

Poole: Deu 31:5

Before your face i.e. into your power. See Poole "Deu 1:8" .

Haydock: Deu 31:1

Despise, ( detrahent ,) "detract," (Haydock) and represent me as an unjust and weak God. Hebrew, "they will despise, or blaspheme," &c. Septuagint, "they will irritate me." (Calmet)

Haydock: Deu 31:1

Went. Began. (Menochius) ---

"Concluded." Septuagint, continued, or, just before he dismissed the audience, he spoke to them as follows. Josephus (iv. 8,) thinks that this took place the day after his first harangue. (Calmet)

Haydock: Deu 31:2

Come in, to conduct you. (Menochius) ---

Especially. Hebrew, "and the Lord." It was not the want of strength which hindered Moses from continuing to perform his arduous functions, as he was still full of vigour both in soul and body; (chap. xxxiv. 7.; Calmet) but it was his submission to the will of God, who had resolved thus to punish his former diffidence. (Haydock)

Haydock: Deu 31:3

Then. This word is not in Hebrew or the Septuagint; neither does Moses mean to insinuate, that God would take his place in conducting the people; but only that after he should be no more, the divine Providence would no less watch over his people, and direct the councils of Josue, who stood beside him. (Haydock) ---

The ark preceded the army, (Josue iii.) and God invisibly put the enemies of Israel to flight. (Menochius)

Gill: Deu 31:1

And Moses went and spake these words unto all Israel. The following words, even to the whole body of the people summoned together on this occasion. It seems that after Moses had made the covenant with them he was directed to, he dismissed the people to their tents, and went to his own, and now returned, having ordered them to meet him again, very probably at the tabernacle; with which agrees the Targum of Jonathan, he"went to the tabernacle of the house of doctrine;''though, according to Aben Ezra, he went to the each tribes separately, as they lay encamped; his words are these,"he went to every tribe and tribe, to acquaint them that he was about to die, and that they might not be afraid, and to strengthen their hearts;''he adds,"in my opinion he then blessed them, though their blessings are afterwards written;''which is not improbable.

Gill: Deu 31:2

And he said unto them, I am an hundred and twenty years old this day,.... Whether the meaning is, that that day precisely was his birthday, is a question; it may be the sense is only this, that he was now arrived to such an age; though Jarchi takes it in the first sense, to which are objected his words in Deu 31:14; yet it seems by Deu 32:48 that having delivered to the children of Israel the song he was ordered this day to write, on the selfsame day he was bid to go up to Mount Nebo and die: and it is a commonly received tradition with the Jews, that Moses died on the same day of the month he was born; See Gill on Deu 34:7.

I can no more go out and come in; not that he could no longer go out of his tent and return without great trouble and difficulty, being so decrepit; but that he could not perform his office as their ruler and governor, or go out to battle and return as their general; and this not through any incapacity of body or mind, both being vigorous, sound, and well, as is clear from Deu 34:7; but because it was the will of God that he should live no longer to exercise such an office, power, and authority:

also the Lord hath said unto me, or "for the Lord has said" ^r, and so is a reason of the foregoing; the Targum is,"the Word of the Lord said:"

thou shalt not go over this Jordan: to which he and the people of Israel were nigh, and lay between them and the land of Canaan, over which it was necessary to pass in order to go into it; but Moses must not lead them there, this work was reserved for Joshua, a type of Christ; not Moses and his law, or obedience to it, is what introduces any into the heavenly Canaan only Jesus and his righteousness; see Deu 3:27.

Gill: Deu 31:3

The Lord thy God, he will go over before thee,.... This he said to encourage the people of Israel; that though he should die, and not go over with them, their ever living and true God, the great Jehovah, the Lord of hosts, he would go before them, and fight their battles for them; so that they had nothing to fear from their enemies:

and he will destroy those nations from before thee; the seven nations which then inhabited the land:

and thou shalt possess them; their countries, cities, and houses, fields, and vineyards:

and Joshua, he shall go over before thee; as their general to fight for them, subdue their enemies, and put them into the possession of the land, and divide it to them:

as the Lord hath said; Deu 3:28.

Gill: Deu 31:4

And the Lord shall do unto them as he did unto Sihon, and to Og, kings of the Amorites,.... Deliver them up into their hands; see the history of this in Num 21:10,

and unto the land of them whom he destroyed; put them into the possession of the land of Canaan, as they were now in possession of the land of those two kings he destroyed by them. This instance is given to encourage their faith, assuring them that what had been done to them would be done to the Canaanitish kings, and their subjects, and their lands.

Gill: Deu 31:5

And the Lord shall give them up before your face,.... To ruin and destruction; the Targum of Jonathan is,"the Word of the Lord shall deliver them up:"

that ye may do unto them according to all the commandments which I have commanded you; that is, utterly destroy them, make no covenant with them, enter into no alliances nor contract any marriages with them; but demolish their altars, cut down their groves, and break their images in pieces; of which last Aben Ezra interprets the words; but they are not to be restrained to that single instance; see Deu 7:1.

Gill: Deu 31:6

Be strong and of a good courage,.... The Septuagint version is,"play the men, and be strong;''be strong in the Lord, and in the power of his might, trusting and relying on him that goes before you; and so take heart, and be of good courage, and act the manly part; the apostle seems to refer to this passage, 1Co 16:13,

fear not, nor be afraid of them; their enemies, though so numerous, so mighty, and some of them of a gigantic stature, and their cities strong and well fenced:

for the Lord thy God, he it is that doth go with thee: in comparison of whom, numbers of men, their strength of body, and fortified places, signify nothing:

he will not fail thee, nor forsake thee; not fail to fulfil his promises to them, not leave them till he had given them complete victory over their enemies, put them into the possession of their land, and settled them in it. This promise, though made to literal Israel, belongs to the spiritual Israel of God, and is made good to every true believer in the Lord; see Heb 13:5.

Commentary -- Verse Notes / Footnotes

NET Notes: Deu 31:1

¹ tc For the MT reading וַיֵּלֶךְ (vayyelekh, “he went”), the LXX and Qumran have וַיְכַל (vaykhal, “he finished”): “So Moses finished speaking,” etc. The difficult reading of the MT favors its authenticity.

² tn In the MT this refers to the words that follow (cf. NIV, NCV).

NET Notes: Deu 31:2

¹ tn Or “am no longer able to lead you” (NIV, NLT); Heb “am no longer able to go out and come in.”

Geneva Bible: Deu 31:2

And he said unto them, I [am] an hundred and twenty years old this day; I ^{( a )} can no more go out and come in: also the LORD hath said unto me, Thou shalt not go over this Jordan.

^{( a )} I can no longer execute my office.

Geneva Bible: Deu 31:5

And the LORD shall give them up ^{( b )} before your face, that ye may do unto them according unto all the commandments which I have commanded you.

^{( b )} Into your hands.

Commentary -- Verse Range Notes

TSK Synopsis: Deu 31:1-30

1 Moses encourages the people.

7 He encourages Joshua.

9 He delivers the law unto the priests to be read in the seventh year to the people.

14 God gives a charge to Joshua;

19 and a song to testify against the people.

24 Moses delivers the book of the law to the Levites to keep.

28 He makes a protestation.

MHCC: Deu 31:1-8

Moses assures Israel of the constant presence of God with them. This is applied by the apostle to all God's spiritual Israel, to encourage their faith and hope; unto us is this gospel preached, as well as unto them; he will never fail thee, nor forsake thee, Heb 13:5. Moses commends Joshua to them for a leader; one whose wisdom, and courage, and affection they had long known; one whom God had appointed to be their leader; and therefore would own and bless. Joshua is well pleased to be admonished by Moses to be strong and of good courage. Those shall speed well, who have God with them; therefore they ought to be of good courage. Through God let us do valiantly, for through him we shall do victoriously; if we resist the devil, he will flee from us.

Matthew Henry: Deu 31:1-8

Loth to part (we say) bids oft farewell. Moses does so to the children of Israel: not because he was loth to go to God, but because he was loth to leave them, fearing that when he had left them they would leave God. He had finished what he had to say to them by way of counsel and exhortation: here he calls them together to give them a word of encouragement, especially with reference to the wars of Canaan, in which they were now to engage. It was a discouragement to them that Moses was to be removed at a time when he could so ill be spared: though Joshua was continued to fight for them in the valley, they would want Moses to intercede for them on the hill, as he did, Exo 17:10. But there is no remedy: Moses can no more go out and come in, Deu 31:2. Not that he was disabled by any decay either of body or mind; for his natural force was not abated, Deu 24:7. But he cannot any longer discharge his office; for, 1. He is 120 years old, and it is time for him to think of resigning his honour and returning to his rest. He that had arrived at so great an age then, when seventy or eighty was the ordinary stint, as appears by the prayer of Moses (Psa 90:10), might well think that he had accomplished as a hireling his day. 2. He is under a divine sentence: Thou shalt not go over Jordan. Thus a full stop was put to his usefulness; hitherto he must go, hitherto he must serve, but no further. So God had appointed it and Moses acquiesces: for I know not why we should any of us desire to live a day longer than while God has work for us to do; nor shall we be accountable for more time than is allotted us. But, though Moses must not go over himself, he is anxious to encourage those that must.

I. He encourages the people; and never could any general animate his soldiers upon such good grounds as those on which Moses here encourages Israel. 1. He assures them of the constant presence of God with them (Deu 31:3): The Lord thy God. that has led thee and kept thee hitherto will go over before thee; and those might follow boldly who were sure that they had God for their leader. He repeats it again (Deu 31:6) with an emphasis: " The Lord thy God, the great Jehovah, who is thine in covenant, he it is, he and no less, he and no other, that goes before thee; not only who by his promise has assured thee that he will go before thee; but by his ark, the visible token of his presence, shows thee that he does actually go before thee. "And he repeats it with enlargement: "Not only he goes over before thee at first, to bring thee in, but he will continue with thee all along, with thee and thine; he will not fail thee nor forsake thee; he will not disappoint thy expectations in any strait, nor will he ever desert thy interest; be constant to him, and he will be so to thee."This is applied by the apostle to all God's spiritual Israel, for the encouragement of their faith and hope; unto us is this gospel preached, as well as unto them He will never fail thee, nor forsake thee, Heb 13:5. 2. He commends Joshua to them for a leader: Joshua, he shall go over before thee, Deu 31:3. One whose conduct, and courage, and sincere affection to their interest, they had had long experience of; and one whom God had ordained and appointed to be their leader, and therefore, no doubt, would own and bless, and make a blessing to them. See Num 27:18. Note, It is a great encouragement to a people when, instead of some useful instruments that are removed, God raises up others to carry on his work. 3. He ensures their success. The greatest generals, supported with the greatest advantages, must yet own the issues of war to be doubtful and uncertain; the battle is not always to the strong nor to the bold; an ill accident unthought of may turn the scale against the highest hopes. But Moses had warrant from God to assure Israel that, notwithstanding the disadvantages they laboured under, they should certainly be victorious. A coward will fight when he is sure to be a conqueror. God undertakes to do the work - he will destroy these nations; and Israel shall do little else than divide the spoil - thou shalt possess them, Deu 31:3. Two things might encourage their hopes of this: - (1.) The victories they had already obtained over Sihon and Og (Deu 31:4), from which they might infer both the power of God, that he could do what he had done, and the purpose of God, that he would finish what he had begun to do. Thus must we improve our experience. (2.) The command God had given them to destroy the Canaanites (Deu 7:2; Deu 12:2), to which he refers here (Deu 31:5, that you may do unto them according to all which I have commanded you ), and from which they might infer that, if God had commanded them to destroy the Canaanites, no doubt he would put it into the power of their hands to do it. Note, What God has made our duty we have reason to expect opportunity and assistance from him for the doing of. So that from all this he had reason enough to bid them be strong and of a good courage, Deu 31:6. While they had the power of God engaged for them they had no reason to fear all the powers of Canaan engaged against them.

II. He encourages Joshua, Deu 31:7, Deu 31:8. Observe, 1. Though Joshua was an experienced general, and a man of approved gallantry and resolution, who had already signalized himself in many brave actions, yet Moses saw cause to bid him be of good courage, now that he was entering upon a new scene of action; and Joshua was far from taking it as an affront, or as a tacit questioning of his courage, to be thus charged, as sometimes we find proud and peevish spirits invidiously taking exhortations and admonitions for reproaches and reflections. Joshua himself is very well pleased to be admonished by Moses to be strong and of good courage. 2. He gives him this charge in the sight of all Israel, that they might be the more observant of him whom they saw thus solemnly inaugurated, and that he might set himself the more to be an example of courage to the people who were witnesses to this charge here given to him as well as to themselves. 3. He gives him the same assurances of the divine presence, and consequently of a glorious success, that he had given the people. God would be with him, would not forsake him, and therefore he should certainly accomplish the glorious enterprise to which he was called and commissioned: Thou shalt cause them to inherit the land of promise. Note, Those shall speed well that have God with them; and therefore they ought to be of good courage. Through God let us do valiantly, for through him we shall do victoriously; if we resist the devil, he shall flee, and God shall shortly tread him under our feet.

Keil-Delitzsch: Deu 31:1-13

Deu 31:1-13 describe how Moses promised the help of the Lord in the conquest of the land, both to the people generally, and also to Joshua, their leader into Canaan (Deu 31:2-8), and commanded the priests to keep the book of the law, and read it publicly every seventh year (Deu 31:9-13); and Deu 31:14-23, how the Lord appeared to Moses before the tabernacle, and directed him to compose an ode as a testimony against the apostasy of the people, and promised Joshua His assistance. And lastly, Deu 31:24-27 relate how the book of the law, when brought to completion, was handed over to the Levites; and Deu 31:28-30 describe the reading of the ode to the people.

Deu 31:1-8

In Deu 31:1 Moses' final arrangements are announced. ויּלך does not mean "he went away"(into his tent), which does not tally with what follows ("and spake"); nor is it merely equivalent to porro , amplius . It serves, as in Exo 2:1 and Gen 35:22, as a pictorial description of what he was about to do, in the sense of "he prepared himself,"or rose up. After closing the exposition of the law, Moses had either withdrawn, or at any rate made a pause, before he proceeded to make his final arrangements for laying down his office, and taking leave of the people.

Deu 31:2

These last arrangements he commences with the declaration, that he must now bid them farewell, as he is 120 years old (which agrees with Exo 7:7), and can no more go out and in, i.e., no longer work in the nation and for it (see at Num 27:17); and the Lord has forbidden him to cross over the Jordan and enter Canaan (see Num 20:24). The first of these reasons is not at variance with the statement in Deu 34:7, that up to the time of his death his eyes were not dim, nor his strength abated. For this is merely an affirmation, that he retained the ability to see and to work to the last moment of his life, which by no means precludes his noticing the decline of his strength, and feeling the approach of his death.

Deu 31:3-5

But although Moses could not, and was not to lead his people into Canaan, the Lord would fulfil His promise, to go before Israel and destroy the Canaanites, like the two kings of the Amorites; only they (the Israelites) were to do to them as the Lord had commanded them, i.e., to root out the Canaanites (vid., Deu 7:2.; Num 33:51.; Exo 34:11.).

Deu 31:6

Israel was therefore to be of good courage, and not to be afraid of them (vid., Deu 1:21; Deu 20:3).

Deu 31:7-8

Moses then encourages Joshua in the same way in the presence of all the people, on the strength of the promise of God in Deu 1:38 and Num 27:18. את־העם תּבוא , "thou wilt come with this people into the land." These words are quite appropriate; and the alteration of תּבוא into תּביא , according to Deu 31:23 ( Samar ., Syr ., Vulg .), is a perfectly unnecessary conjecture; for Joshua was not appointed leader of the people here, but simply promised an entrance with all the people into Canaan.

Deu 31:9-13

Moses then handed over the law which he had written to the Levitical priests who carried the ark of the covenant, and to all the elders of Israel, with instructions to read it to the people at the end of every seven years, during the festal season of the year of release ("at the end,"as in Deu 15:1), viz., at the fast of Tabernacles (see Lev 23:34), when they appeared before the Lord. It is evident from the context and contents of these verses, apart from Deu 31:24, that the ninth verse is to be understood in the way described, i.e., that the two clauses, which are connected together by vav. relat. ("and Moses wrote this law," " and delivered it "), are not logically co-ordinate, but that the handing over of the written law was the main thing to be recorded here. With regard to the handing over of the law, the fact that Moses not only gave the written law to the priests, that they might place it by the ark of the covenant, but also "to all the elders of Israel," proves clearly enough that Moses did not intend at this time to give the law-book entirely out of his own hands, but that this handing over was merely an assignment of the law to the persons who were to take care, that in the future the written law should be kept before the people, as the rule of their life and conduct, and publicly read to them. The explanation which J. H. Mich. gives is perfectly correct, "He gave it for them to teach and keep."The law-book would only have been given to the priests, if the object had been simply that it should be placed by the ark of the covenant, or at the most, in the presence of the elders, but certainly not to all the elders, since they were not allowed to touch the ark. The correctness of this view is placed beyond all doubt by the contents of Deu 31:10. The main point in hand was not the writing out of the law, or the transfer of it to the priests and elders of the nation, but the command to read the law in the presence of the people at the feast of Tabernacles of the year of release. The writing out and handing over simply formed the substratum for this command, so that we cannot infer from them, that by this act Moses formally gave the law out of his own hands. He entrusted the reading to the priesthood and the college of elders, as the spiritual and secular rulers of the congregation; and hence the singular, "Thou shalt read this law to all Israel."The regulations as to the persons who were to undertake the reading, and also as to the particular time during the seven days' feast, and the portions that were to be read, he left to the rulers of the congregation. We learn from Neh 8:18, that in Ezra's time they read in the book of the law every day from the first to the last day of the feast, from which we may see on the one hand, that the whole of the Thorah (or Pentateuch), from beginning to end, was not read; and on the other hand, by comparing the expression in Deu 31:18, "the book of the law of God,"with "the law,"in Deu 31:14, that the reading was not restricted to Deuteronomy: for, according to v. 14, they had already been reading in Leviticus (ch. 23) before the feast was held - an evident proof that Ezra the scribe did not regard the book of Deuteronomy like the critics of our day, as the true national law-book, an acquaintance with which was all that the people required. Moses did not fix upon the feast of Tabernacles of the sabbatical year as the time for reading the law, because it fell at the beginning of the year,

(Note: It by no means follows, that because the sabbatical year commenced with the omission of the usual sowing, i.e., began in the autumn with the civil year, it therefore commenced with the feast of Tabernacles, and the order of the feasts was reversed in the sabbatical year. According to Exo 23:16, the feast of Tabernacles did not fall at the beginning, but at the end of the civil year. The commencement of the year with the first of Tisri was an arrangement introduced after the captivity, which the Jews had probably adopted from the Syrians (see my bibl. Archaeol. i. §74, note 15). Nor does it follow, that because the year of jubilee was to be proclaimed on the day of atonement in the sabbatical year with a blast of trumpets (Lev 25:9), therefore the year of jubilee must have begun with the feast of Tabernacles. The proclamation of festivals is generally made some time before they commence.)

as Schultz wrongly supposes, that the people might thereby be incited to occupy this year of entire rest in holy employment with the word and works of God. And the reading itself was nether intended to promote a more general acquaintance with the law on the part of the people, - an object which could not possibly have been secured by reading it once in seven years; nor was it merely to be a solemn promulgation and restoration of the law as the rule for the national life, for the purpose of removing any irregularities that might have found their way in the course of time into either the religious or the political life of the nation (Bähr, Symbol. ii. p. 603). To answer this end, it should have been connected with the Passover, the festival of Israel's birth. The reading stood rather in close connection with the idea of the festival itself; it was intended to quicken the soul with the law of the Lord, to refresh the heart, to enlighten the eyes, - in short, to offer the congregation the blessing of the law, which David celebrated from his own experience in Ps. 19:8-15, to make the law beloved and prized by the whole nation, as a precious gift of the grace of God. Consequently (Deu 31:12, Deu 31:13), not only the men, but the women and children also, were to be gathered together for this purpose, that they might hear the word of God, and learn to fear the Lord their God, as long as they should live in the land which He gave them for a possession. On Deu 31:11, see Exo 23:17, and Exo 34:23-24, where we also find לראות for להראות (Exo 34:24).

Constable: Deu 29:2--31:1

VI. MOSES' THIRD MAJOR ADDRESS: AN EXHORTATION TO OBEDIENCE 29:2--30:20

"The rest of chapter 29 contains many reminiscences of the Near Eastern treaty pattern. It is not presented in a systematic manner but in narrative form. However, elements of the pattern are clearly discernible, making it extremely likely that some kind of covenant ceremony underlies the events here reported."³¹¹

The form of this section argues for its being a covenant renewal. There is a historical prologue (29:2-9), reference to the parties covenanting (29:10-15), and basic stipulations (29:16-19). Then follow the curse (29:20-28), Moses' preaching of repentance and restoration (29:29-30:14), and the covenantal decision (30:15-20). The last section has three parts: the choice (30:15-18), the witnesses (30:19a), and the call for decision (30:19b-20).³¹²

"There is general consensus that chaps. 29 and 30 of Deuteronomy (as well as 31:1-8) are not strictly part of the covenant document as such documents were ordinarily crafted.³¹³ This does not mean, of course, that this section does not serve a covenant function in Moses' own unique creation of the book as a covenant instrument.³¹⁴ But even if it doesn't, it is very much at home here as a parenesis that looks to the past, present, and future of the elect nation. It provides a summation of God's past dealings with Israel, restates the present occasion of covenant offer and acceptance, and addresses the options of covenant disobedience and obedience respectively. Finally, it exhorts the assembled throng to covenant commitment. It is most fitting that these summaries and exhortations follow the body of the covenant text and precede the formalizing of the agreement by the Lord and his chosen vassal."³¹⁵

Constable: Deu 31:1--34:12

VII. MOSES' LAST ACTS chs. 31--34

Having completed the major addresses to the Israelites recorded to this point in Deuteronomy, Moses needed only to make a few final arrangements before Israel was ready to enter the land. The record of these events concludes the book. Chapters 31-34 constitute several appendices to the main body of Deuteronomy (cf. Judg. 17-21; 2 Sam. 21-24).

"This final section of the covenant document has as its unifying theme the perpetuation of the covenant relationship. Of special importance is the subject of the royal succession, which is also prominent in the extra-biblical suzerainty treaties . . . This succession is provided for by the appointment and commissioning of Joshua as dynastic heir to Moses in the office of mediatorial representative of the Lord (ch. 31). The testamentary assignment of kingdom inheritance to the several tribes of Israel (ch. 33) reckons with the status of all God's people as royal heirs. Included also are two other standard elements in the international treaties. One is the invocation of covenant witnesses, here represented chiefly by the Song of Witness (ch. 32). The other is the directions for the disposition of the treaty document after the ceremony (31:9-13). By way of notarizing the document, an account of the death of Moses is affixed at the end (ch. 34)."³²⁸

Constable: Deu 31:1-29

A. The duties of Israel's future leaders 31:1-29

"Israel was not to be a nation of anarchists or even of strong human leaders. It was a theocratic community with the Lord as King and with his covenant revelation as fundamental constitution and law. The theme of this section is the enshrinement of that law, the proper role of Mosaic succession, and the ultimate authority of covenant mandate over human institutions."³²⁹

Constable: Deu 31:1-8

1. The presentation of Joshua 31:1-8

Moses presented Joshua to the nation as God's chosen leader who would take over the leadership of Israel very soon. He charged the people (v. 6) and then Joshua (vv. 7-8) to be strong and courageous as they entered the land in view of God's promises, presence, and power.

"Courage is only fear soaked in prayer."³³⁰

"Commissioning of the community's leader(s), therefore, as encountered in this model, is to a task, not to a position. Authority and standing are dependent upon the nature of the task, not vice versa."³³¹

We observe this too in the commissioning of Paul and Barnabas to their missionary task (Acts. 13:2-3).

Guzik: Deu 31:1-30

Deuteronomy 31 - Some Final Instructions from Moses

A. Moses charges the people, Joshua, and the priests.

1. (1-2) Moses at one hundred and twenty.

Then Moses went and spoke these words to all Israel. And he said to them: "I am one hundred and twenty years old today. I can no longer go out and come in. Also the LORD has said to me, 'You shall not cross over this Jordan.'"

a. I am one hundred and twenty years old today: Moses, at 120 years, was not limited by his physical condition (in a short time he will climb to the top of a mountain). Instead, he could no longer go out and come in because he was limited by God's command - the decree that Moses would not enter the Promised Land (Numbers 20:7-12).

b. You shall not cross over this Jordan: These specific words of God to Moses are not recorded in the Numbers 20 account; this must be a further elaboration of the decree you shall not bring this congregation into the land which I have given them (Numbers 20:12).

i. There is a difference between you shall not bring this congregation into the land and you shall not cross over this Jordan. By the first statement, it is allowable that Moses could go into the Promised Land, but not as the leader of the nation, having passed the torch of leadership to Joshua. But God made it even more clear to Moses: you shall not cross over this Jordan.

ii. God's correction of Moses was hard; not only will he not lead Israel into the Promised Land, he will not even go there. That which he had dreamed of, and felt called to, as a child in the palaces of Egypt - to deliver God's people - will not be completed. Another will finish the job, and Moses' feet will never touch the soil of the land that God had promised to the covenant descendants of Abraham, Isaac, and Jacob. Why was it such a severe punishment? What did Moses do?

iii. Essentially, at Meribah (Numbers 20:7-12), when Israel complained and cried out for water, Moses misrepresented God. He misrepresented God by lecturing the nation harshly and unnecessarily. Moses misrepresented God by acting as if God needed him to provide water for the people. And Moses both misrepresented and disobeyed God by angrily striking the rock twice, instead of just speaking to the rock as God had told him to.

iv. This may seem an excessively harsh punishment for Moses; after all, with only one slip-up, he now must die short of the Promised Land? But Moses was being judged by a stricter standard because of his leadership position with the nation, and because he had a uniquely close relationship with God. It is right for teachers and leaders to be judged by a stricter standard (James 3:1); though it is unrighteous to hold teachers and leaders to a perfect standard. It is true the people's conduct was worse than Moses' but it is irrelevant.

v. Worst of all, Moses defaced a beautiful picture of Jesus' redemptive work through the rock which provided water in the wilderness. The New Testament makes it clear this water-providing, life-giving rock was a picture of Jesus (1 Corinthians 10:4). Jesus, being struck once, provided life for all who would drink of Him (John 7:37). But was unnecessary - and unrighteous - that Jesus would be struck again, much less again twice, because the Son of God needed only to suffer once (Hebrews 10:10-12). Jesus can now be come to with words of faith (Romans 10:8-10), as Moses should have only used words of faith to bring life-giving water to the nation of Israel. Moses "ruined" this picture of the work of Jesus God intended.

vi. So now, Moses must face his destiny. Not only you shall not bring this congregation into the land but also, you shall not cross over this Jordan.

2. (3-6) The charge to the children of Israel.

The LORD your God Himself crosses over before you; He will destroy these nations from before you, and you shall dispossess them. Joshua himself crosses over before you, just as the LORD has said. And the LORD will do to them as He did to Sihon and Og, the kings of the Amorites and their land, when He destroyed them. The LORD will give them over to you, that you may do to them according to every commandment which I have commanded you. Be strong and of good courage, do not fear nor be afraid of them; for the LORD your God, He is the One who goes with you. He will not leave you nor forsake you.

a. The LORD your God Himself crosses over before you: Moses had led Israel for 40 years; he was the only leader most of these people had ever known. Yet the nation could be confident and Moses could go his way in peace because He knew God was with Israel. Israel, Moses, or Joshua did not have to be afraid. Instead, they could Be strong and of good courage, because the LORD your God, He is the One who goes with you.

i. Moses was a great man; one of the greatest to ever walk this earth. But Moses was not irreplaceable. God being with them, Israel was in good hands, with or without Moses.

b. Be strong and of good courage: It was now time for the nation to take courage in the LORD and not fear nor be dismayed. Moses passes from the scene, but God has not abandoned Israel.

3. (7-8) The charge to Joshua.

Then Moses called Joshua and said to him in the sight of all Israel, "Be strong and of good courage, for you must go with this people to the land which the LORD has sworn to their fathers to give them, and you shall cause them to inherit it. And the LORD, He is the one who goes before you. He will be with you, He will not leave you nor forsake you; do not fear nor be dismayed."

a. Then Moses called Joshua and said to him in the sight of all Israel: Bringing the people into the Promised Land was God's work. He was going to do it. But God almost always does His work through men and women who make themselves available to Him.

i. Sometimes people wrongly say, "It is all the LORD, it's all the LORD." True, God does His work, but He does it through people.

b. Be strong and of good courage: Since God was going to use Joshua, he must be strong and of good courage. But Moses knew Joshua, and knew that he would. So he confidently said, you shall cause them to inherit it.

i. Men of encouragement like Moses are a blessing. Moses knew that Joshua might be wavering, so he encouraged him, and pushed him forward to be more than he perhaps thought he could be. God uses encouraging people to help us fulfill the destiny He has for us.

ii. Joshua was the man; but the work was the LORD's: He is the one who goes before you.

4. (9-13) The charge to the priests.

So Moses wrote this law and delivered it to the priests, the sons of Levi, who bore the ark of the covenant of the LORD, and to all the elders of Israel. And Moses commanded them, saying: "At the end of every seven years, at the appointed time in the year of release, at the Feast of Tabernacles, when all Israel comes to appear before the LORD your God in the place which He chooses, you shall read this law before all Israel in their hearing. Gather the people together, men and women and little ones, and the stranger who is within your gates, that they may hear and that they may learn to fear the LORD your God and carefully observe all the words of this law, and that their children, who have not known it, may hear and learn to fear the LORD your God as long as you live in the land which you cross the Jordan to possess."

a. Moses wrote this law: Just as the kings of Israel were to write their own copy of God's law (Deuteronomy 17:18), so Moses wrote this law. He, as an uncrowned king over Israel, loved God's word and wanted to pass it on to the generation behind him.

b. You shall read this law before all Israel in their hearing: Part of the job of the Levites was to minister the word of God to the nation, as they were scattered throughout the nation. Every seven years they were to have a public reading and explanation of the law of God, as was modeled in Nehemiah 8:1-8.

i. The first we know of a public reading of the law is in Joshua 8:30. The next we hear of it is during the reign of Jehoshaphat (2 Chronicles 17:7), more than 500 years later. Then, in the reign of Josiah there was another public reading of the law (2 Chronicles 34:30), more than 250 years after Jehoshaphat. Of course, there might have been public readings of the law as commanded here which are not recorded; but the fact that some are recorded probably means they were unusual, not typical. With this kind of neglect of God's word, no wonder Israel was so often in trouble!

c. And that their children . . . may hear and learn to fear the LORD: This seven-year national focus on God's word was especially important for the children among the people of Israel. Through His word, they could come to a personal relationship with the LORD.

B. Moses insures his legacy.

1. (14-15) The preface to Joshua's inauguration as leader of Israel.

Then the LORD said to Moses, "Behold, the days approach when you must die; call Joshua, and present yourselves in the tabernacle of meeting, that I may inaugurate him." So Moses and Joshua went and presented themselves in the tabernacle of meeting. Now the LORD appeared at the tabernacle in a pillar of cloud, and the pillar of cloud stood above the door of the tabernacle.

a. Present yourselves in the tabernacle of meeting: Through the wilderness journey, we find Moses and Joshua together before the LORD often. Exodus 33:11 says, his servant Joshua the son of Nun, a young man, did not depart from the tabernacle. Joshua was qualified to serve because he was at home in the presence of the LORD.

b. Now the LORD appeared: This begins a solemn and important chapter in the history of God's people. This will be Moses' retirement ceremony and Joshua's inauguration ceremony.

2. (16-22) A song of Moses to warn Israel in a time of future apostasy.

And the LORD said to Moses: "Behold, you will rest with your fathers; and this people will rise and play the harlot with the gods of the foreigners of the land, where they go to be among them, and they will forsake Me and break My covenant which I have made with them. Then My anger shall be aroused against them in that day, and I will forsake them, and I will hide My face from them, and they shall be devoured. And many evils and troubles shall befall them, so that they will say in that day, 'Have not these evils come upon us because our God is not among us?' And I will surely hide My face in that day because of all the evil which they have done, in that they have turned to other gods. Now therefore, write down this song for yourselves, and teach it to the children of Israel; put it in their mouths, that this song may be a witness for Me against the children of Israel. When I have brought them to the land flowing with milk and honey, of which I swore to their fathers, and they have eaten and filled themselves and grown fat, then they will turn to other gods and serve them; and they will provoke Me and break My covenant. Then it shall be, when many evils and troubles have come upon them, that this song will testify against them as a witness; for it will not be forgotten in the mouths of their descendants, for I know the inclination of their behavior today, even before I have brought them to the land of which I swore to give them." Therefore Moses wrote this song the same day, and taught it to the children of Israel.

a. This people will rise and play the harlot with the gods of the foreigners of the land: Because of this future idolatry in Israel, God instructed Moses to compose sort of a national anthem for ancient Israel.

b. Therefore Moses wrote this song the same day, and taught it to the children of Israel: Yet this was a strange national anthem, because the purpose of this anthem was to testify against them as a witness. God knew that words are more memorable when set to music, so He told Moses to compose the sermon in a song found in the following chapter, Deuteronomy 32.

3. (23) The inauguration of Joshua.

Then He inaugurated Joshua the son of Nun, and said, "Be strong and of good courage; for you shall bring the children of Israel into the land of which I swore to them, and I will be with you."

a. Be strong and of good courage: It is remarkable how often this exhortation is directed towards Joshua. He hears it seven different times (Deuteronomy 31:6, 7, and 23; Joshua 1:6, 7, 9, and 18).

i. This exposes Joshua's weakness; there was a need for such a command, because even a great leader like Joshua needed such encouragement.

ii. Most of us, God forgive us, are too big for God to use; we are too full of our own schemes and our own ways of doing things. Joshua needed to take strength and courage in the LORD, and was small enough to be big in God.

iii. Wonderfully, the last time this phrase is used in connection with Joshua, he is encouraging others to be strong and of good courage (Joshua 10:25). He could encourage others with the encouragement the LORD, through others, had given him.

b. Be strong and of good courage: This was a manly way to speak to Joshua. God (and Moses) would not pander to Joshua's weak and timid nature. He didn't hear, "Oh Joshua, you're so wonderful." "Oh Joshua, you're so strong." "Oh Joshua, you're so courageous." Instead, he heard, "Now is the time. Step up to the challenge. Be strong and of good courage!"

c. You shall bring the children of Israel into the land: Joshua, by nature weak and lacking courage, needed to hear this from Moses. He needed to hear, "You are going to do it. It is going to happen."

4. (24-27) Moses preserves the Law of God as a witness against Israel.

So it was, when Moses had completed writing the words of this law in a book, when they were finished, that Moses commanded the Levites, who bore the ark of the covenant of the LORD, saying: "Take this Book of the Law, and put it beside the ark of the covenant of the LORD your God, that it may be there as a witness against you; for I know your rebellion and your stiff neck. If today, while I am yet alive with you, you have been rebellious against the LORD, then how much more after my death?"

a. When Moses had completed writing the words of this law: Moses finished the first five books of the Bible and gave this to Israel, and to all creation, as the inspired words of God.

i. Some raise objections at this point, wondering who wrote the last three chapters of Deuteronomy, because the text says that Moses finished here. No doubt, Joshua had the remainder of Moses' words and deeds recorded and added to the end of his magnificent work.

b. Put it beside the ark of the covenant: The Ten Commandments were placed inside the ark of the covenant (Hebrews 9:4). But the whole book of the law - Genesis through Deuteronomy - was placed beside the ark of the covenant.

c. That it may be there as a witness against you: Moses knew Israel would rebel. He knew this both from the promise of God (Deuteronomy 31:16-17), and from common sense (If today, while I am yet alive with you, you have been rebellious against the LORD, how much more after my death?). Therefore the law would stand as a witness against a rebellious Israel.

i. We love to find refuge in God's word in our times of stress and trouble, but we don't often consider that God's word, if we reject Jesus and rebel against God, is no friend to us. It is a witness against us, a witness that rises up to testify against us.

5. (28-30) The elders and officers of Israel gather for the song of Moses.

"Gather to me all the elders of your tribes, and your officers, that I may speak these words in their hearing and call heaven and earth to witness against them. For I know that after my death you will become utterly corrupt, and turn aside from the way which I have commanded you; and evil will befall you in the latter days, because you will do evil in the sight of the LORD, to provoke Him to anger through the work of your hands." Then Moses spoke in the hearing of all the assembly of Israel the words of this song until they were ended:

a. Then Moses spoke in the hearing of all the assembly of Israel the words of this song until they were ended: "In fact, the song of chapter 32 is strongly reminiscent in its structure and content of a well-known secular political form, namely, the formulation of a complaint against a rebel vassal by his overlord with the threat of punishment. It is not impossible that some, at least, in Israel would have understood such a pattern and Moses would certainly have met it in the pharaoh's court." (Thompson)

© 2006 David Guzik - No distribution beyond personal use without permission

Introduction / Outline

JFB: Deuteronomy (Book Introduction)

DEUTERONOMY, the second law, a title which plainly shows what is the object of this book, namely, a recapitulation of the law. It was given in the form of public addresses to the people; and as Moses spoke in the prospect of his speedy removal, he enforced obedience to it by many forcible appeals to the Israelites, concerning their long and varied experience both of the mercies and the judgments of God. The minute notices of the heathen people with whom they had come in contact, but who afterward disappeared from the pages of history, as well as the accounts of the fertility and products of Canaan, and the counsels respecting the conquest of that country, fix the date of this book and the time of its composition by the hand of Moses. The close, however, must have been added by another; and, indeed, it is supposed by some to have formed the original preface to the Book of Joshua.

JFB: Deuteronomy (Outline)

• MOSES' SPEECH AT THE END OF THE FORTIETH YEAR. (Deu. 1:1-46)
• THE STORY IS CONTINUED. (Deu. 2:1-37)
• CONQUEST OF OG, KING OF BASHAN. (Deu. 3:1-20)
• AN EXHORTATION TO OBEDIENCE. (Deu 4:1-13)
• A PARTICULAR DISSUASIVE AGAINST IDOLATRY. (Deu. 4:14-40)
• A COMMEMORATION OF THE COVENANT IN HOREB. (Deu. 5:1-29)
• MOSES EXHORTS ISRAEL TO HEAR GOD AND TO KEEP HIS COMMANDMENTS. (Deu. 6:1-25)
• ALL COMMUNION WITH THE NATIONS FORBIDDEN. (Deu. 7:1-26)
• AN EXHORTATION TO OBEDIENCE. (Deu. 8:1-20)
• MOSES DISSUADES THEM FROM THE OPINION OF THEIR OWN RIGHTEOUSNESS. (Deu. 9:1-25)
• GOD'S MERCY IN RESTORING THE TWO TABLES. (Deu. 10:1-22)
• AN EXHORTATION TO OBEDIENCE. (Deu. 11:1-32)
• MONUMENTS OF IDOLATRY TO BE DESTROYED. (Deu 12:1-15)
• BLOOD PROHIBITED. (Deu 12:16-25)
• HOLY THINGS TO BE EATEN IN THE HOLY PLACE. (Deu 12:26-32)
• ENTICERS TO IDOLATRY TO BE PUT TO DEATH. (Deu 13:1-5)
• WITHOUT REGARD TO NEARNESS OF RELATION. (Deu 13:6-18)
• GOD'S PEOPLE MUST NOT DISFIGURE THEMSELVES IN MOURNING. (Deu 14:1-2)
• WHAT MAY BE EATEN, AND WHAT NOT. (Deu. 14:3-21)
• OF BEASTS. (Deu 14:4-8)
• THE SEVENTH YEAR, A YEAR OF RELEASE FOR THE POOR. (Deu 15:1-11)
• HEBREW SERVANTS' FREEDOM. (Deu 15:12-19)
• THE FEAST OF THE PASSOVER. (Deu. 16:1-22)
• THINGS SACRIFICED MUST BE SOUND. (Deu 17:1)
• IDOLATERS MUST BE SLAIN. (Deu 17:2-7)
• THE PRIESTS AND JUDGES TO DETERMINE CONTROVERSIES. (Deu 17:8-13)
• THE ELECTION AND DUTY OF A KING. (Deu 17:14-20)
• THE LORD IS THE PRIESTS' AND THE LEVITES' INHERITANCE. (Deu 18:1-8)
• THE ABOMINATIONS OF THE NATIONS ARE TO BE AVOIDED. (Deu 18:9-14)
• CHRIST THE PROPHET IS TO BE HEARD. (Deu 18:15-19)
• OF THE CITIES OF REFUGE. (Deu 19:1-13)
• THE LANDMARK IS NOT TO BE REMOVED. (Deu 19:14)
• TWO WITNESSES REQUIRED. (Deu 19:15)
• PUNISHMENT OF A FALSE WITNESS. (Deu 19:16-21) But if convicted of perjury, it will be sufficient for his own condemnation, and his punishment shall be exactly the same as would have overtaken the object of his malignant prosecution. (See on Exo 21:23; see also Lev 24:20).
• THE PRIESTS' EXHORTATION TO ENCOURAGE THE PEOPLE TO BATTLE. (Deu. 20:1-20)
• EXPIATION OF UNCERTAIN MURDER. (Deu 21:1-9)
• THE TREATMENT OF A CAPTIVE TAKEN TO WIFE. (Deu 21:10-23)
• OF HUMANITY TOWARD BRETHREN. (Deu 22:1-4)
• THE SEX TO BE DISTINGUISHED BY APPAREL. (Deu 22:5-12)
• WHO MAY AND WHO MAY NOT ENTER INTO THE CONGREGATION. (Deu. 23:1-25)
• OF DIVORCES. (Deu. 24:1-22)
• STRIPES MUST NOT EXCEED FORTY. (Deu. 25:1-19)
• THE CONFESSION OF HIM THAT OFFERS THE BASKET OF FIRST FRUITS. (Deu 26:1-15)
• THE PEOPLE ARE TO WRITE THE LAW UPON STONES. (Deu 27:1-10)
• THE TRIBES DIVIDED ON GERIZIM AND EBAL. (Deu 27:11-13)
• THE BLESSINGS FOR OBEDIENCE. (Deu. 28:1-68)
• AN EXHORTATION TO OBEDIENCE. (Deu. 29:1-29)
• THE COMMANDMENT IS MANIFEST. (Deu 30:11-14)
• DEATH AND LIFE ARE SET BEFORE THE ISRAELITES. (Deu 30:15-20)
• MOSES ENCOURAGES THE PEOPLE AND JOSHUA. (Deu 31:1-8)
• HE DELIVERS THE LAW TO THE PRIESTS, TO READ IT EVERY SEVENTH YEAR TO THE PEOPLE. (Deu 31:9-13)
• MOSES' SONG, WHICH SETS FORTH THE PERFECTIONS OF GOD. (Deu. 32:1-43)
• THE MAJESTY OF GOD. (Deu. 33:1-28)
• MOSES FROM MOUNT NEBO VIEWS THE LAND. (Deu 34:1-12)

TSK: Deuteronomy (Book Introduction)

The book of Deuteronomy marks the end of the Pentateuch, commonly called the Law of Moses; a work every way worthy of God its author, and only less than the New Testament, the Law and Gospel of our Lord and Saviour Jesus Christ. Its antiquity places it at the head of all the writings in the world; and the various subjects it embraces render it of the utmost importance to every part of the civilized world. Its philosophy, history, geography, and chronology entitle it to the respect of the whole human race; while its system of theology and religion demonstrably proves it to be a revelation from God. The Law of Moses is more properly the Law of Jehovah, יהוה [Strong’s 03068] תורה [Strong’s 08451], torah yehowah , the grand title of the Pentateuch. Could we conceive Moses to have been the author of this system, we must consider him more than mortal - no wisdom of man has ever yet invented such a Code of Laws. His merit, however, has been disputed, and his laws severely criticised, by persons whose interest it was to prove religion a cheat, because they had none themselves. To some, whose mental taste and feeling are strangely perverted, everything in heathenism wears not only the most fascinating aspect, but appears to lay claim to and possess every excellence; and hence they have called up Confucius, Menu, Zoraster, and Mohammed himself, to dispute the palm with Moses! On this subject in general, it may be just necessary to add, that the utmost that can be said of all laws, merely human, is, that they restrain vices, through the terror of punishment. God’s law not only restrains vice, but it infuses virtue. It alone brings man to the footstool of his Maker; and keeps him dependent on the strong for strength, on the wise for wisdom, and on the merciful for grace. It abounds with promises of support, and salvation for the present life, which no false system dared ever to propose. every where, Moses, in the most confident manner, pledges his God for the fulfilment of all the exceeding great and precious promises, with which his laws are so plentifully interspersed; and while they were obedient they could say, " Not one word hath failed us, of all the good things which the Lord our God spake concerning us." Who that dispassionately reads the Pentateuch, that considers it in itself and in its reference to that glorious Gospel which it was intended to introduce, can for a moment deny it the palm of infinite superiority over all the systems ever framed or imagined by man? Well might the Israelitish people triumphantly exclaim, " There is none like the God of Jeshurun!" and with what striking propriety does the glorious legislator add, " Happy art thou, O Israel! who is like unto thee? O people, saved of the Lord!" Finally, the treasures of wisdom and knowledge, which are amassed in these five books, have enriched the whole civilized earth, and, indeed, greatly promoted that very civilization. They have been a kind of text-book to almost every writer on geology, geography, chronology, astronomy, natural history, ethics, jurisprudence, political economy, theology, poetry, and criticism, from the time of Moses to the present day - books to which the choicest writers and philosophers in Pagan antiquity, have been deeply indebted; and which were the text-books to all the prophets - books from which the flimsy writers against Divine Revelation have derived their natural religion, and all their moral excellence - books written in all the energy, and purity, of the incomparable language in which they are composed; and lastly, books, which for importance of matter, variety of information, dignity of sentiment, accuracy of facts, impartiality, simplicity, and sublimity of narration, tending to improve and ennoble the intellect and ameliorate the physical and moral condition of man, have never been equalled, and can only be paralleled by the Gospel of the Son of God! Fountain of endless mercy, justice, truth, and beneficence! How much are thy gifts and bounties neglected by those who do not read this law; and by those who having read it, are not morally improved by it, and made wise unto salvation!

TSK: Deuteronomy 31 (Chapter Introduction)

Overview

Deu 31:1, Moses encourages the people; Deu 31:7, He encourages Joshua; Deu 31:9, He delivers the law unto the priests to be read in the seventh year to the people; Deu 31:14, God gives a charge to Joshua; Deu 31:19, and a song to testify against the people; Deu 31:24, Moses delivers the book of the law to the Levites to keep; Deu 31:28, He makes a protestation.

Poole: Deuteronomy (Book Introduction)

FIFTH BOOK of MOSES, CALLED DEUTERONOMY

THE ARGUMENT

Moses, in the two last months of his life, rehearseth what God had done for them, and their frequent murmurings, rebellions, and constant ingratitude. He begs to enter into the land, but is permitted only to see it. He forbiddeth any communion with the nations for several reasons, De 8 . He gives a short repetition of those sundry laws, moral, ceremonial, judicial, and military, which he had given them, from whence this book is called DEUTERONOMY. Then, after many exhortations, he prophesieth of Christ; afterwards he shows how matters of war are to be managed, and, giving many other particular directions with reference to duties, conditions, and persons of both sexes, he pronounceth blessings on the obedient, and curses on the disobedient: he then gives a charge for laying up and reading of the law at certain times, and every seven years to be solemnly read before all the people; he composeth a song for common use, comprising the wonderful things here mentioned: he prophesieth of Christ’ s coming, and the calling of the Gentiles, seeth the land, and dieth, leaving Joshua, after he had consecrated him, to succeed.

Poole: Deuteronomy 31 (Chapter Introduction)

CHAPTER 31

Moses declares to the people his approaching death, and encourageth them, and Joshua, Deu 31:1-8 . He delivereth the law unto the priests to read it every seventh year to the people, Deu 31:9-13 . God putteth Joshua into his office; foretelleth to Moses and him the future disobedience and misery of the people; enjoineth Moses a song to testify against the people, Deu 31:14-23 . Moses chargeth the Levites to lay up the book of the law beside the ark of the covenant, Deu 31:24-27 assembleth all the people to hear his song, Deu 31:28-30 .

MHCC: Deuteronomy (Book Introduction)

This book repeats much of the history and of the laws contained in the three foregoing books: Moses delivered it to Israel a little before his death, both by word of mouth, that it might affect, and by writing, that it might abide. The men of that generation to which the law was first given were all dead, and a new generation was sprung up, to whom God would have it repeated by Moses himself, now they were going to possess the land of Canaan. The wonderful love of God to his church is set forth in this book; how he ever preserved his church for his own mercies sake, and would still have his name called upon among them. Such are the general outlines of this book, the whole of which shows Moses' love for Israel, and marks him an eminent type of the Lord Jesus Christ. Let us apply the exhortations and persuasions to our own consciences, to excite our minds to a believing, grateful obedience to the commands of God.

MHCC: Deuteronomy 31 (Chapter Introduction)

(Deu 31:1-8) Moses encourages the people, and Joshua.

(Deu 31:9-13) The law to be read every seventh year.

(Deu 31:14-22) The Israelites' apostasy foretold, A song given to be witness against them.

(Deu 31:22-30) The law delivered to the Levites.

Matthew Henry: Deuteronomy (Book Introduction)

An Exposition, with Practical Observations, of The Fifth Book of Moses, Called Deuteronomy

This book is a repetition of very much both of the history and of the laws contained in the three foregoing books, which repetition Moses delivered to Israel (both by word of mouth, that it might affect, and by writing, that it might abide) a little before his death. There is no new history in it but that of the death of Moses in the last chapter, nor any new revelation to Moses, for aught that appears, and therefore the style here is not, as before, The Lord spoke unto Moses, saying. But the former laws are repeated and commented upon, explained and enlarged, and some particular precepts added to them, with copius reasonings for the enforcing of them: in this Moses was divinely inspired and assisted, so that this is as truly the word of the Lord by Moses as that which was spoken to him with an audible voice out of the tabernacle of the congregation , Lev 1:1. The Greek interpreters call it Deuteronomy, which signifies the second law, or a second edition of the law, not with amendments, for there needed none, but with additions, for the further direction of the people in divers cases not mentioned before. Now, I. It was much for the honour of the divine law that it should be thus repeated; how great were the things of that law which was thus inculcated, and how inexcusable would those be by whom they were counted as a strange thing! Hos 8:12. II. There might be a particular reason for the repeating of it now; the men of that generation to which the law was first given were all dead, and a new generation had sprung up, to whom God would have it repeated by Moses himself, that, if possible, it might make a lasting impression upon them. Now that they were just going to take possession of the land of Canaan, Moses must read the articles of agreement to them, that they might know upon what terms and conditions they were to hold and enjoy that land, and might understand that they were upon their good behaviour in it. III. It would be of great use to the people to have those parts of the law thus gathered up and put together which did more immediately concern them and their practice; for the laws which concerned the priests and Levites, and the execution of their offices, are not repeated: it was enough for them that they were once delivered. But, in compassion to the infirmities of the people, the laws of more common concern are delivered a second time. Precept must be upon precept, and line upon line, Isa 28:10. The great and needful truths of the gospel should be often pressed upon people by the ministers of Christ. To write the same things (says Paul, Phi 3:1) to me indeed is not grievous, but for you it is safe. What God has spoken once we have need to hear twice, to hear many times, and it is well if, after all, it be duly perceived and regarded. In three ways this book of Deuteronomy was magnified and made honourable: - 1. The king was to write a copy of it with his own hand, and to read therein all the days of his life, ch. 17, 18, 19. 2. It was to be written upon great stones plastered, at their passing over Jordan, Deu 27:2, Deu 27:3. 3. It was to be read publicly every seventh year, at the feast of tabernacles, by the priests, in the audience of all Israel, Deu 31:9, etc. The gospel is a kind of Deuteronomy, a second law, a remedial law, a spiritual law, a law of faith; by it we are under the law of Christ, and it is a law that makes the comers thereunto perfect.

This book of Deuteronomy begins with a brief rehearsal of the most remarkable events that had befallen the Israelites since they came from Mount Sinai. In the fourth chapter we have a most pathetic exhortation to obedience. In the twelfth chapter, and so on to the twenty-seventh, are repeated many particular laws, which are enforced (ch. 27 and 28) with promises and threatenings, blessings and curses, formed into a covenant, ch. 29 and 30. Care is taken to perpetuate the remembrance of these things among them (ch. 31), particularly by a song (ch. 32), and so Moses concludes with a blessing, ch. 33. All this was delivered by Moses to Israel in the last month of his life. The whole book contains the history but of two months; compare Deu 1:3 with Jos 4:19, the latter of which was the thirty days of Israel's mourning for Moses; see how busy that great and good man was to do good when he knew that his time was short, how quick his motion when he drew near his rest. Thus we have more recorded of what our blessed Saviour said and did in the last week of his life than in any other. The last words of eminent persons make or should make deep impressions. Observe, for the honour of this book, that when our Saviour would answer the devil's temptations with, It is written, he fetched all his quotations out of this book, Mat 4:4, Mat 4:7, Mat 4:10.

Matthew Henry: Deuteronomy 31 (Chapter Introduction)

In this chapter Moses, having finished his sermon, I. Encourages both the people who were now to enter Canaan (Deu 31:1-6), and Joshua who was to lead them (Deu 31:7, Deu 31:8, Deu 31:23). And, II. He takes care for the keeping of these things always in their remembrance after his decease, 1. By the book of the law which was, (1.) Written. (2.) Delivered into the custody of the priests (Deu 31:9, and Deu 31:24-27). (3.) Ordered to be publicly read every seventh year (Deu 31:10-13). 2. By a song which God orders Moses to prepare for their instruction and admonition. (1.) He calls Moses and Joshua to the door of the tabernacle (Deu 31:14, Deu 31:15). (2.) He foretels the apostasy of Israel in process of time, and the judgments they would thereby bring upon themselves (Deu 31:16-18). (3.) He prescribes the following song to be a witness against them (Deu 31:19-21). (4.) Moses wrote it (Deu 31:22). And delivered it to Israel, with an intimation of the design of it, as he had received it from the Lord (Deu 31:28, etc.).

Constable: Deuteronomy (Book Introduction)

Introduction

Title

The title of this book in the Hebrew Bible was its first two words, elleh haddebarim, which translate into English as "these are the words" (1:1). Ancient Near Eastern suzerainty treaties began with exactly the same words.¹ So the Jewish title gives a strong clue to the literary character of Deuteronomy.

The English title comes from the Septuagint (Greek) translation. "Deuteronomy" means "second law" in Greek. We might suppose that this title arose from the idea that Deuteronomy records the law as Moses repeated it to the new generation of Israelites who were preparing to enter the land. This is not the case. It came from a mistranslation of a phrase in 17:18. There God commanded Israel's kings to prepare "a copy of this law" for themselves. The Septuagint translators mistakenly rendered this phrase "this second [repeated] law." The Vulgate (Latin) translation, influenced by the Septuagint, translated the phrase "second law" as deuteronomium from which Deuteronomy is a transliteration. Deuteronomy is to some extent, however, a repetition to the new generation of the Law God gave at Mt. Sinai. Thus God overruled the translators' error and gave us a title for the book in English that is appropriate in view of the contents of the book.

Date and Writer

Moses evidently wrote this book on the plains of Moab shortly before his death, which occurred about 1406 B.C.

The Mosaic authorship of this book is quite easy to establish. The book claims to be the words of Moses (1:5, 9; 5:1; 27:1, 8; 29:2; 31:1, 30; 33:1, 29) and his writing (31:9, 22, 24). Other Old Testament books also assert the Mosaic authorship of Deuteronomy (1 Kings 2:3; 8:53; 2 Kings 14:6; 18:6, 12). Jesus Christ believed Moses wrote Deuteronomy (Matt. 19:7-8; Mark 10:3-5; 12:19; John 5:46-47) as did the Apostle Peter (Acts 3:22), Stephen (Acts 7:37-38), Paul (Rom. 10:19; 1 Cor. 9:9), and the author of the Epistle to the Hebrews (Heb. 10:28).

"The authorship of no other book in the Old Testament is so explicitly emphasized."²

The form in which Moses wrote Deuteronomy is very similar to that of ancient Near Eastern suzerainty-vassal treaties dating before and during the Mosaic era. This structural evidence confirms an early date of composition.³

Most conservative commentators prefer to regard the record of Moses' death and a few editorial comments as the work of a later writer or writers. Of course, Moses could have written these verses too.

In spite of such conclusive evidence some scholars prefer a later date for Deuteronomy. The critics favor a post-Mosaic but pre-seventh century date, a seventh century date in King Josiah's era, or a postexilic date.⁴

Scope

Deuteronomy is similar to Leviticus in that both books contain a record of instructions and speeches almost exclusively. Deuteronomy is not so much a book of history, as Genesis, Exodus, and Numbers are, as it is a book of law. In contrast to Leviticus, however, Moses addressed Deuteronomy to all the Israelites more than to the priests and Levites.

The scope of history covered in Deuteronomy is very brief. All the events recorded took place on the plains of Moab probably within a few weeks just before Israel's entrance into Canaan.

"According to the Index locorum of Nestle's Novum Testamentum Graece Deuteronomy is quoted or otherwise cited at least 95 times in the New Testament (compared to 103 for Genesis, 113 for Exodus, 35 for Leviticus, and 20 for Numbers), making it one of the favorite Old Testament books of Jesus and the apostles."⁵

Character

"The book of Deuteronomy is the document prepared by Moses as a witness to the dynastic covenant which the Lord gave to Israel in the plains of Moab (cf. 31:26)."⁶

Theology

"In line with the general correspondence of the form of a thing to its function, it is safe to say that one cannot understand the theology of Deuteronomy without reference to its covenant form and structure . . . It is no exaggeration to maintain that the concept of covenant lies at the very heart of the book and may be said to be the center of its theology.

"Covenant by its very definition demands at least three elements--the two contracting parties and the document that describes and outlines the purpose, nature, and requirements of the relationship. Thus the three major rubrics of the theology of Deuteronomy are (1) Yahweh, the Great King and covenant initiator; (2) Israel, the vassal and covenant recipient; and (3) the book itself, the covenant organ, complete with the essentials of standard treaty documents. This means, moreover, that all the revelation of the book must be seen through the prism of covenant and not abstractly removed from the peculiar historical and ideological context in which it originated."⁷

"The theological values of Deuteronomy can hardly be exaggerated. It stands as the wellspring of biblical historical revelation. It is a prime source for both OT and NT theology. Whether the covenant, the holiness of God, or the concept of the people of God is the unifying factor of OT theology, each finds emphasis and remarkable definition in Deuteronomy."⁸

Message⁹

Let me share with you a couple of quotations that point out the importance of this book.

"Deuteronomy is one of the greatest books of the Old Testament. Its significance on the domestic and personal religion of all ages has not been surpassed by any other book in the Bible. It is quoted over eighty times in the New Testament . . . in all but six books . . . and thus it belongs to a small group of four Old Testaments books (Genesis, Deuteronomy, Psalms, and Isaiah) to which the early Christians made frequent reference."¹⁰

"The book of Deuteronomy is the most important book in the Old Testament from the standpoint of God's revelation to man."¹¹

Deuteronomy is not just a recapitulation of things previously revealed in Exodus, Leviticus, and Numbers. It is a selective digest of matters most important to the average Israelite in his or her relationship with God. Moses spoke as an aged father to his children. These are the parting words of the man who communed with God face to face. His words in Deuteronomy spring from a personal and intimate knowledge of God that had matured over 120 years.

One of the striking features of this book is the frequent references to love that recur throughout it. God's love for the patriarchs and later the whole nation of Israel is obvious in the previous four books of the Pentateuch, but Moses never articulated it directly. In Deuteronomy for the first time Moses revealed that it was God's love for Israel that motivated Him to deal with the Israelites as He had.

One of the great revelations of this book is the motivation of God. God's love for people moved Him to bless. Moses referred to God's love for people as the motivation of His government in three of the book's major sections.

It constitutes the climax of Moses' first address to the people (1:6-4:40) in which he reviewed God's faithfulness to the Israelites. It was because God loved them that He had treated them as He had (4:32-40, esp. v. 37).

In the second address, which is an exposition of the Mosaic Law (chs. 5-26), Moses explained that God's love motivated His laws (7:7-11; 10:12-22, esp. v. 15; 15:16; 23:5; et al.).

In the conclusion of the book, which records Moses' blessing of the nation (ch. 33), he again reminded the people of God's love for them (33:2-5, esp. v. 3a).

Not only does Deuteronomy reveal that God's love is what motivates Him to govern His people as He does. It also emphasizes that man's love for God should be what motivates us to obey God (cf. 1 John 4:19). This theme too recurs throughout the book.

In Moses' review of the law (chs. 5-26) he called on the Israelites to love God (5:9-10; 6:4-5; 7:9; 10:12-13; 11:1, 13-14, 22-23; 13:1-13, esp. vv. 1-3; 19:8-9). The Israelites' obedience to God's laws expressed their love for God. Love is the most proper and adequate motivation for obedience and service.

We hear this theme again in Moses' third address (chs. 29-30) in which Moses exhorted the new generation of Israelites to obey their covenant, the Mosaic Covenant (30:6, 15-20).

The message of the book then is that God's love for man is the motivation of His government, and man's love for God should be the motivation of his obedience.

This emphasis on love appears even more striking in comparison with other ancient Near Eastern suzerain-vassal treaties. The ancient Near Eastern kings delineated clearly the rights of the ruler and the responsibilities of the subjects in these documents. However the motivation was self-interest, the opposite of love. Concern for others was present, but self-interest predominated.

Since Moses set Deuteronomy in the form of a suzerain-vassal treaty we can learn much about how he viewed Israel's relationship to God.

To quote Thompson again, "Both the literary shape of Deuteronomy and its underlying central concept provide an important clue to the basic theology of the book. Yahweh, the God of Israel, appears in a strong covenantal setting. He is the great King, the Lord of the covenant. From this central concept Israel's finest theological ideas derived."¹²

These "ideas" include the fact that Yahweh is the Lord of the covenant and the God of history.

Obedience to God and His covenant brings blessing whereas disobedience incurs curses. Israel was the people of the covenant.

The people were to worship their Lord by loving Him with their hearts and remembering Him and His acts with their minds.

There are perhaps four basic implications of this revelation and these correspond to four major sections of the book.

1. It is important to remember God's past faithfulness to appreciate His love (1:6-4:40). God commanded the Israelites to remember. Forgetfulness was a sin that would lead them to ingratitude and ultimately to apostasy. To forget was to rebel against God. Remembering the past would remind the people of God's love and rekindle their love for Him. Love as well as trust rests on confidence. We can love God only when we have confidence in Him.

2. God's laws are an expression of His love (chs. 5-26). Because man is a sinner he needs divine laws. God's provision of these laws is an expression of His love for mankind. The specific laws in the Mosaic Code expressed God's love because God intended them to result in Israel's blessing and welfare. Often we think laws are undesirable because they curb our freedom. However, God curbs our freedom to keep us from evil, not to keep us from good.

3. Only love for God will adequately motivate a person to be obedient to God's laws (chs. 27-28). These laws in Israel were so severe that the only motive strong enough to produce consistent obedience was love. Moses urged the Israelites to cultivate their love for God as they prepared to renew the covenant. Self-confidence had failed their fathers, and it would fail them too. Obedience to God can be a joyful or a bitter experience depending on one's motivation.

When we know God we love Him, and when we love God we will want to obey Him.

4. Obedience to God demonstrates love for Him (chs. 29-30). While it is possible to obey God with lesser motives, it is impossible to be consistently obedient without love for God. Consistent obedience is not the same as sinless perfection. The measure of one's love for God is the measure of his or her obedience to the revealed will of God (1 John 5:3). The degree of our commitment to do the will of God is the true measure of our love for God. The real test of our love for God is what we do more than how we feel.

Constable: Deuteronomy (Outline)

Outline

I. Introduction: the covenant setting 1:1-5

II. Moses' first major address: a review of God's faithfulness 1:6-4:40

A. God's past dealings with Israel 1:6-3:29

1. God's guidance from Sinai to Kadesh 1:6-46

2. The march from Kadesh to the Amorite frontier 2:1-23

3. The conquest of the kingdom of Sihon 2:24-37

4. The conquest of the kingdom of Og 3:1-11

5. A review of the distribution of the conquered land 3:12-20

6. Moses' anticipation of future blessing 3:21-29

B. An exhortation to observe the law faithfully 4:1-40

1. The appeal to hearken and obey 4:1-8

2. God's appearance at Mt. Horeb 4:9-14

3. The prohibition of idolatry 4:15-24

4. The consequences of idolatry 4:25-31

5. The uniqueness of Yahweh and Israel 4:32-40

III. Historical interlude: preparation for the covenant text 4:41-49

A. The appointment of cities of refuge in Transjordan 4:41-43

B. Introduction to the second address 4:44-49

IV. Moses' second major address: an exposition of the law chs. 5-26

A. The essence of the law and its fulfillment ch. 5-11

1. Exposition of the Decalogue and its promulgation ch. 5

2. Exhortation to love Yahweh ch. 6

3. Examples of the application of the principles chs. 7-11

B. An exposition of selected covenant laws 12-25

1. Laws arising from the first commandment 12:1-31

2. Laws arising from the second commandment 12:32-13:18

3. Laws arising from the third commandment 14:1-21

4. Laws arising from the fourth commandment 14:22-16:17

5. Laws arising from the fifth commandment 16:18-18:22

6. Laws arising from the sixth commandment 19:1-22:8

7. Laws arising from the seventh commandment 22:9-23:18

8. Laws arising from the eighth commandment 23:19-24:7

9. Laws arising from the ninth commandment 24:8-25:4

10. Laws arising from the tenth commandment 25:5-19

C. Covenant celebration, confirmation, and conclusion ch. 26

1. Laws of covenant celebration and confirmation 26:1-15

2. Summary exhortation 26:16-19

V. Preparations for renewing the covenant chs. 27:1-29:1

A. The ceremony at Shechem 27:1-13

B. The curses that follow disobedience to specific stipulations 27:14-26

C. The blessings that follow obedience 28:1-14

D. The curses that follow disobedience to general stipulations 28:15-68

E. Narrative interlude 29:1

VI. Moses' third major address: an exhortation to obedience chs. 29:2-30:20

A. An appeal for faithfulness 29:2-29

1. Historical review 29:2-8

2. The purpose of the assembly 29:9-15

3. The consequences of disobedience 29:16-29

B. A call to decision ch. 30

1. The possibility of restoration 30:1-10

2. The importance of obedience 30:11-20

VII. Moses' last acts chs. 31-34

A. The duties of Israel's future leaders 31:1-29

1. The presentation of Joshua 31:1-8

2. The seventh year covenant renewal ceremony 31:9-13

3. The commissioning of Joshua 31:14-23

4. The preservation of God's words 31:24-29

B. The Song of Moses 31:30-32:44

1. The introduction to the song 31:30

2. The song itself 32:1-43

3. The conclusion to the song 32:44

C. Narrative interlude 32:45-52

1. Moses' exhortation to obedience 32:45-47

2. The announcement of Moses' death 32:48-52

D. Moses' blessing of the tribes ch. 33

E. Moses' death and burial: narrative epilogue ch. 34

You will notice that there is a general alternation between narrative (sections I, III, V, and VII) and didactic (sections II, IV, and VI) material. However there is some mixture of narrative and didactic material in sections V and VII.

We can also divide the revelation in this book according to the general arrangement of the typical form of a suzerain-vassal treaty that was common in the ancient Near East.¹³

I. Preamble: Covenant mediator 1:1-5

II. Historical prologue: Covenant history 1:6-4:49

III. Stipulations: Covenant life chs. 5-26

A. The Great Commandment chs. 5-11

B. Ancillary commandments chs. 12-26

IV. Sanctions: Covenant ratification chs. 27-30

V. Dynastic disposition: Covenant continuity chs. 31-34

Constable: Deuteronomy

Deuteronomy

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Copyright 2003 by Thomas L. Constable

Haydock: Deuteronomy (Book Introduction)

INTRODUCTION.

THE BOOK OF DEUTERONOMY.

This Book is called Deuteronomy, which signifies a second law , because it repeats and inculcates the ordinances formerly given on Mount Sinai, with other precepts not expressed before. The Hebrews, from the first words in the Book, call it Elle Haddebarim . (Challoner) --- It may be divided into many discourses, which Moses made to the people during the last two months of his life. (Haydock) --- The first was delivered by him on the first day of the eleventh month of the fortieth year, since the deliverance of the Hebrews out of Egypt, and relates various particulars which had occurred to them. In chap. iv. 41, and following, and a supplement from the Book of Numbers is given to this discourse. Chap. v., a fresh exhortation to the people commences, which continues until chap. xxii., where the famous blessings and maledictions, from the mountains of Garizim and Hebal, are related. In the following chapters, Moses exhorts the people, in the most pathetic manner, to be faithful to the Lord, adding the strongest threats and promises to enforce their compliance; and having appointed Josue to succeed him, and repeated that beautiful canticle which God ordered them to write, (chap. xxxi. 19,) he gives the Book of Deuteronomy, to be kept with care, (ver. 9,) blesses the tribes like a good and tender father, and gives up his soul to God on Mount Nebo in the 120th year of his age. (Calmet) --- There can be no doubt but that Moses was the author of this book, as well as of the four preceding ones; though the last chapter may, perhaps, form a part of the Book of Josue, which formerly was written immediately after the works of Moses, without any such marks of distinction as we find at present. The whole Bible seemed to make but one verse. How easily, therefore, might the account of the death of Moses be taken in, as forming a part of the Pentateuch, when the different books came to be distinguished by separate titles! Such an insertion cannot hurt the general claim of Moses to be the author of the Pentateuch; or, if it should be thought to do so, no absolute proof can be brought to shew that he did not write this chapter also, by the spirit of prophecy. All the people spoke to Esdras, the scribe, to bring the book of the law of Moses, which the Lord had commanded, to Israel. The whole nation of the Jews has all along maintained, that Moses wrote these books: and he himself repeatedly asserts that he was ordered to leave on record many things of importance. Hence both internal and external evidence concur to establish his title to them; and if we be not disposed to cavil with all other authors, and to deny that Demosthenes, for example, Cæsar, and others, have written the works which bear their names, we must confess that the Pentateuch is to be attributed to the Jewish legislator. Yet if this were a matter of doubt, the things contained in these books could not, on that account, be controverted. How many anonymous works have been published which are of unquestionable authority! Many of the books of Scripture are of this nature. But as we have every reason to believe, that they have come down to us without any material corruption, and were written by people of veracity, by divine inspiration, they deserve to be regarded as authentic records. This is true, whether we speak of the originals or of the versions authorized by the Church; though it should suffice to stop the mouths of infidels, if we can procure an authentic history of the Bible by the collation of the different copies which are extant. Thus, where the Hebrew editions appear to be incorrect, they may receive great light from the Samaritan copy of the Pentateuch, and from the versions of the Septuagint, and of other respectable authors on the whole Bible. The variations, which we may discover, are not of such moment, but that, if the very worst copy were selected, we should find the same great outlines of Scripture history, the same precepts of faith and morality. The laws of Moses, which are scattered through his five books, may be seen all together in their natural order, collected by Cornelius a Lapide and Calmet. But the spirit of God was pleased to intersperse historical facts among them, which both shew the occasion on which they were given, and enable us to read them with greater pleasure and satisfaction. The four preceding books might be compared to the four Gospels; Deuteronomy represents the whole, (Ven. Bede) and may be styled a Diatessaron, as it recalls to our mind the great Creator of all things, who was about to fulfil the promises which he had made to the Patriarchs. Almost all those to whom Moses addresses himself, had been unborn or very young, when their parents received God's commands at Sinai, and wandered in the desert. He therefore gives them an account of what had happened during the last eventful period of forty years. He shews what had brought on so many disasters, and cautions his hearers, that if they imitate the perfidy of their fathers, as he foresees, with sorrow, that they will, (chap. xxxi.) they must expect to be treated with no less severity. This prediction we behold verified, at the present day, in the persons of the scattered remnants of Israel. How sublime! how terrifying are the truths which Moses enforces with so much earnestness! The same threats which he denounces against the perfidious Jews, regard us in some measure. If we feel not their effects at present, in being driven out from our country, we have more reason to fear lest we should be excluded from our heavenly inheritance, if we do not repent. (Haydock)

Gill: Deuteronomy (Book Introduction)

INTRODUCTION TO DEUTERONOMY

This book is sometimes called "Elleh hadebarim", from the words with which it begins; and sometimes by the Jews "Mishneh Torah", the repetition of the law; and so in the Syriac version, with which agrees the Arabic title of it; and when the Greeks, and we after them, call it "Deuteronomy", it is not to be understood of a second, a new, or another law, but of the law formerly delivered, but now repeated, and also more largely explained; to which are likewise added several particular laws, instructions, and directions; all which were necessary, on account of the people of Israel, who were now a new generation, that either were not born, or not at an age to hear and understand the law when given on Mount Sinai; the men that heard it there being all dead, excepting a very few; and these people were also now about to enter into the land of Canaan, which they were to enjoy as long as they kept the law of God, and no longer, and therefore it was proper they should be reminded of it; and besides, Moses was now about to leave them, and having an hearty desire after their welfare, spends the little time he had to be with them, by inculcating into them and impressing on them the laws of God, and in opening and explaining them to them, and enforcing them on them, which were to be the rule of their obedience, and on which their civil happiness depended. And sometimes the Jews call this book "the book of reproofs", because there are in it several sharp reproofs of the people of Israel for their rebellion and disobedience; and so the Targums of Jonathan and Jerusalem begin it by calling it the words of reproof which Moses spake, &c. That this book was written by Moses there can be no doubt, from Deu 1:1, only the eight last verses, which give an account of his death, and of his character, were wrote by another hand, equally inspired by God, as either Eleazar the priest, as some, or Samuel the prophet, as others; or, as it is the more commonly received opinion of the Jews, Ezra; though it is highly probable they were wrote by Joshua his successor. This book was written and delivered by Moses, at certain times in the last month of his life, and towards the close of the fortieth year of the children of Israel's coming out of Egypt. And that it is of divine authority need not be questioned, when the several quotations out of it are observed, as made by the apostles of Christ, in Act 3:22, Heb 10:30 out of Deu 18:15 and by our Lord himself, Mat 18:16 from Deu 19:15. Yea, it is remarkable, that all the passages of Scripture produced by Christ, to repel the temptations of Satan, are all taken out of this book, Mat 4:7 compared with Deu 8:3, and the voice from heaven, directing the apostles to hearken to him, refers to a prophecy of him in Deu 18:15.

Gill: Deuteronomy 31 (Chapter Introduction)

INTRODUCTION TO DEUTERONOMY 31

Moses being old, and knowing he should quickly die, and must not go over Jordan with the people of Israel, acquaints them with it, and encourages them and Joshua to go over notwithstanding, and not be afraid of their enemies, since the Lord would go with them, and deliver them into their hands, Deu 31:1; and having written the law, he delivered it to the priests, and ordered that it should be read at the end of every seven years before all the people, that they and theirs might learn it, and fear the Lord, Deu 31:9; and whereas the death of Moses was very near, and the Lord foreseeing the people would quickly fall into idolatry, which would bring great calamities upon them, he directed Moses to write a song, which should be a witness for him, and against them, in ages to come; which Moses accordingly did, Deu 31:14; and Moses having given a charge to Joshua, and finished the writing of the law in a book, gave it to the Levites to put it in the side of the ark, Deu 31:23; and then ordered the chief of the tribes to be gathered together, that he might deliver the song, which by the direction and under the inspiration of God he had written, Deu 31:28; which song is recorded in Deu 32:1.