Text -- Deuteronomy 4:32 (NET)

The Uniqueness of Israel’s God

4:32 Indeed, ask about the distant past, starting from the day God created humankind on the earth, and ask from one end of heaven to the other, whether there has ever been such a great thing as this, or even a rumor of it.

Commentary -- Word/Phrase Notes (per phrase)

Wesley: Deu 4:32

That is, of the earth under heaven. Ask all the inhabitants of the world.

Calvin: Deu 4:32

32.For ask now Moses here more forcibly extols and pronounces magnificent praises upon the miracles which he had before more simply related to have taken place at the promulgation of the Law, his object being to produce a fuller conviction of its dignity. He magnifies, too, by comparison, the testimonies whereby its authority had been ratified, viz., because nothing like it had ever occurred; for if any such instance had previously taken place, some portion of its preciousness or honor would have been taken from it. But since from the beginning of the world only one such illustrious manifestation of His power had been given by God, it afforded the greater sanction to the Law. He adds, too, that if they were to search over the whole world they would nowhere find anything similar. For I do not approve of the more refined exposition which some give of this clause, as if he said that all creatures above and below were witnesses that God’s might had never been manifested by so many and such illustrious miracles; as also the sense appears too restricted which others give, understanding “the days that are past” to mean annals or chronicles; for I make no question that Moses simply desires them to inquire and to examine whether from the creation of the world, or in any most remote region, any such thing had come to pass.

Defender: Deu 4:32

"The days that are past," to which Moses referred, "since the day that God created man upon the earth," had been some 2500 years (assuming no gaps in the received chronological genealogies of Genesis 5 and 11). That was a long time, of course, but was at least a reasonable point of reference to which the people could relate - nothing like the eternal evolutionary ages postulated by the Egyptians, Canaanites and other ancient pagan nations."

TSK: Deu 4:32

ask now : Job 8:8; Psa 44:1; Joe 1:2

from the one : Deu 30:4; Mat 24:31; Mar 13:27

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Deu 4:29-40

Unwilling, as it might seem, to close his discourse with words of terror, Moses makes a last appeal to them in these verses in a different strain.

Deu 4:34

Temptations - Compare Deu 7:18-19; Deu 29:2-3; not, "i. e."the tribulations and persecutions undergone by the Israelites, out the plagues miraculously inflicted on the Egyptians.

Deu 4:37

He chose their seed after them - literally, "his seed after him."Speaking of the love of God to their fathers in general, Moses has more especially in mind that one of them who was called "the Friend of God"Jam 2:23.

Brought thee out in his sight - literally, "by His face:""i. e."by the might of His personal presence. Compare Exo 33:14; where God promises "My presence (literally ‘ My face’ ) shall go with thee."

Poole: Deu 4:32

From the one side of heaven i.e. of the earth under heaven. Ask all the inhabitants of the world. Compare Mat 24:31 , with Mar 13:27 .

Haydock: Deu 4:32

Heaven. To our senses the sky seems to rest upon the horizon. So Jesus says, Then he....shall gather....his elect....from the uttermost part of earth, to the uttermost part of heaven, Matthew xxiv. 31. Vatable translates, "from the east to the west." In no age or place did God ever declare his will, as he had done at Sinai. (Calmet)

Gill: Deu 4:32

For ask now of the days that are past, which were before thee,.... Inquire into and consult the annals of former times, of ages past:

since the day that God created man upon the earth; trace them quite up to the creation of the world, and men in it:

and ask from the one side of heaven to the other; traverse the whole globe, and examine the records of every nation in it in both hemispheres:

whether there hath been any such thing as this great thing is, or hath been heard like it? whether they can give any account of anything seen, heard, or done like what follows; suggesting that they cannot furnish out an instance to be mentioned with it.

Commentary -- Verse Notes / Footnotes

NET Notes: Deu 4:32

¹ tn The Hebrew term אָדָם (’adam) may refer either to Adam or, more likely, to “man” in the sense of the human race (“mankind,” “humankind”). The idea here seems more universal in scope than reference to Adam alone would suggest.

² tn The verb is not present in the Hebrew text but has been supplied in the translation for clarification. The challenge has both temporal and geographical dimensions. The people are challenged to (1) inquire about the entire scope of past history and (2) conduct their investigation on a worldwide scale.

Geneva Bible: Deu 4:32

For ask now of the days that are past, which were before thee, since the day that God created man upon the earth, and ^{( x )} [ask] from the one side of heaven unto the other, whether there hath been [any such thing] as this great thing [is], or hath been heard like it?

^{( x )} Man's negligence is partially the cause for his ignorance of God.

Commentary -- Verse Range Notes

TSK Synopsis: Deu 4:1-49

1 An exhortation to obedience.

41 Moses appoints the three cities of refuge on that side of Jordan.

44 Recapitulation.

MHCC: Deu 4:24-40

Moses urged the greatness, glory, and goodness of God. Did we consider what a God he is with whom we have to do, we should surely make conscience of our duty to him, and not dare to sin against him. Shall we forsake a merciful God, who will never forsake us, if we are faithful unto him? Whither can we go? Let us be held to our duty by the bonds of love, and prevailed with by the mercies of God to cleave to him. Moses urged God's authority over them, and their obligations to him. In keeping God's commandments they would act wisely for themselves. The fear of the Lord, that is wisdom. Those who enjoy the benefit of Divine light and laws, ought to support their character for wisdom and honour, that God may be glorified thereby. Those who call upon God, shall certainly find him within call, ready to give an answer of peace to every prayer of faith. All these statutes and judgments of the Divine law are just and righteous, above the statutes and judgments of any of the nations. What they saw at mount Sinai, gave an earnest of the day of judgment, in which the Lord Jesus shall be revealed in flaming fire. They must also remember what they heard at mount Sinai. God manifests himself in the works of the creation, without speech or language, yet their voice is heard, Psa 19:1, Psa 19:3; but to Israel he made himself known by speech and language, condescending to their weakness. The rise of this nation was quite different from the origin of all other nations. See the reasons of free grace; we are not beloved for our own sakes, but for Christ's sake. Moses urged the certain benefit and advantage of obedience. This argument he had begun with, Deu 4:1, That ye may live, and go in and possess the land; and this he concludes with, Deu 4:40, That it may go well with thee, and with thy children after thee. He reminds them that their prosperity would depend upon their piety. Apostasy from God would undoubtedly be the ruin of their nation. He foresees their revolt from God to idols. Those, and those only, shall find God to their comfort, who seek him with all their heart. Afflictions engage and quicken us to seek God; and, by the grace of God working with them, many are thus brought back to their right mind. When these things are come upon thee, turn to the Lord thy God, for thou seest what comes of turning from him. Let all the arguments be laid together, and then say, if religion has not reason on its side. None cast off the government of their God, but those who first abandon the understanding of a man.

Matthew Henry: Deu 4:1-40

This most lively and excellent discourse is so entire, and the particulars of it are so often repeated, that we must take it altogether in the exposition of it, and endeavour to digest it into proper heads, for we cannot divide it into paragraphs.

I. In general, it is the use and application of the foregoing history; it comes in by way of inference from it: Now therefore harken, O Israel, Deu 4:1. This use we should make of the review of God's providences concerning us, we should by them be quickened and engaged to duty and obedience. The histories of the years of ancient times should in like manner be improved by us.

II. The scope and drift of his discourse is to persuade them to keep close to God and to his service, and not to forsake him for any other god, nor in any instance to decline from their duty to him. Now observe what he says to them, with a great deal of divine rhetoric, both by way of exhortation and direction, and also by way of motive and argument to enforce his exhortations.

1. See here how he charges and commands them, and shows them what is good, and what the Lord requires of them.

(1.) He demands their diligent attention to the word of God, and to the statutes and judgments that were taught them: Hearken, O Israel. He means, not only that they must now give him the hearing, but that whenever the book of the law was read to them, or read by them, they should be attentive to it. "Hearken to the statutes, as containing the great commands of God and the great concerns of your own souls, and therefore challenging your utmost attention."At Horeb God had made them hear his words (Deu 4:10), hear them with a witness; the attention which was then constrained by the circumstances of the delivery ought ever after to be engaged by the excellency of the things themselves. What God so spoke once, we should hear twice, hear often.

(2.) He charges them to preserve the divine law pure and entire among them, Deu 4:2. Keep it pure, and do not add to it; keep it entire, and do not diminish from it. Not in practice, so some: "You shall not add by committing the evil which the law forbids, nor diminish by omitting the good which the law requires."Not in opinion, so others: "You shall not add your own inventions, as if the divine institutions were defective, nor introduce, much less impose, any rites of religious worship other than what God has appointed; nor shall you diminish, or set aside, any thing that is appointed, as needless or superfluous."God's work is perfect, nothing can be put to it, nor taken from it, without making it the worse. See Ecc 3:14. The Jews understand it as prohibiting the alteration of the text or letter of the law, even in the least jot or tittle; and to their great care and exactness herein we are very much indebted, under God, for the purity and integrity of the Hebrew code. We find a fence like this made about the New Testament in the close of it, Rev 22:18, Rev 22:19.

(3.) He charges them to keep God's commandments (Deu 4:2), to do them (Deu 4:5, Deu 4:14), to keep and do them (Deu 4:6), to perform the covenant, Deu 4:13. Hearing must be in order to doing, knowledge in order to practice. God's commandments were the way they must keep in, the rule they must keep to; they must govern themselves by the moral precepts, perform their devotion according to the divine ritual, and administer justice according to the judicial law. He concludes his discourse (Deu 4:40) with this repeated charge: Thou shalt keep his statutes and his commandments which I command thee. What are laws made for but to be observed and obeyed?

(4.) He charges them to be very strict and careful in their observance of the law (Deu 4:9): Only take heed to thyself, and keep thy soul diligently; and (Deu 4:15), Take you therefore good heed unto yourselves; and again (Deu 4:23), Take heed to yourselves. Those that would be religious must be very cautious, and walk circumspectly. Considering how many temptations we are compassed about with, and what corrupt inclinations we have in our own bosoms, we have great need to look about us and to keep our hearts with all diligence. Those cannot walk aright that walk carelessly and at all adventures.

(5.) He charges them particularly to take heed of the sin of idolatry, that sin which of all others they would be most tempted to by the customs of the nations, which they were most addicted to by the corruption of their hearts, and which would be most provoking to God and of the most pernicious consequences to themselves: Take good heed, lest in this matter you corrupt yourselves, Deu 4:15, Deu 4:16. Two sorts of idolatry he cautions them against: - [1.] The worship of images, however by them they might intend to worship the true God, as they had done in the golden calf, so changing the truth of God into a lie and his glory into shame. The second commandment is expressly directed against this, and is here enlarged upon, Deu 4:15-18. "Take heed lest you corrupt yourselves, "that is, "lest you debauch yourselves;"for those that think to make images of God form in their minds such notions of him as must needs be an inlet to all impieties; and it is intimated that it is a spiritual adultery. "And take heed lest you destroy yourselves. If any thing ruin you, this will be it. Whatever you do, make no similitude of God, either in a human shape, male of female, or in the shape of any beast or fowl, serpent or fish; "for the heathen worshipped their gods by images of all these kinds, being either not able to form, or not willing to admit, that plain demonstration which we find, Hos 8:6 : The workman made it, therefore it is not God. To represent an infinite Spirit by an image, and the great Creator by the image of a creature, is the greatest affront we can put upon God and the greatest cheat we can put upon ourselves. As an argument against their making images of God, he urges it very much upon them that when God made himself known to them at Horeb he did it by a voice of words which sounded in their ears, to teach them that faith comes by hearing, and God in the word is nigh us; but no image was presented to their eye, for to see God as he is is reserved for our happiness in the other world, and to see him as he is not will do us hurt and no good in this world. You saw no similitude (Deu 4:12), no manner of similitude, Deu 4:15. Probably they expected to have seen some similitude, for they were ready to break through unto the Lord to gaze, Exo 19:21. But all they saw was light and fire, and nothing that they could make an image of, God an infinite wisdom so ordering his manifestation of himself because of the peril of idolatry. It is said indeed of Moses that he beheld the similitude of the Lord (Num 12:8), God allowing him that favour because he was above the temptation of idolatry; but for the people who had lately come from admiring the idols of Egypt, they must see no resemblance of God, lest they should have pretended to copy it, and so should have received the second commandment in vain; "for"(says bishop Patrick) "they would have thought that this forbade them only to make any representation of God besides that wherein he showed himself to them, in which they would have concluded it lawful to represent him."Let this be a caution to us to take heed of making images of God in our fancy and imagination when we are worshipping him, lest thereby we corrupt ourselves. There may be idols in the heart, where there are none in the sanctuary. [2.] The worship of the sun, moon, and stars, is another sort of idolatry which they were cautioned against, Deu 4:19. This was the most ancient species of idolatry and the most plausible, drawing the adoration to those creatures that not only are in a situation above us, but are most sensibly glorious in themselves and most generally serviceable to the world. And the plausibleness of it made it the more dangerous. It is intimated here, First, How strong the temptation is to sense; for the caution is, Lest thou shouldest be driven to worship them by the strong impulse of a vain imagination and the impetuous torrent of the customs of the nations. The heart is supposed to walk after the eye, which, in our corrupt and degenerate state, it is very apt to do. " When thou seest the sun, moon, and stars, thou wilt so admire their height and brightness, their regular motion and powerful influence, that thou wilt be strongly tempted to give that glory to them which is due to him that made them, and made them what they are to us - gave them their beings, and made them blessings to the world."It seems there was need of a great deal of resolution to arm them against this temptation, so weak was their faith in an invisible God and an invisible world. Secondly, Yet he shows how weak the temptation would be to those that would use their reason; for these pretended deities, the sun, moon, and stars, were only blessings which the Lord their God, whom they were obliged to worship, had imparted to all nations. It is absurd to worship them, for they are man's servants, were made and ordained to give light on earth; and shall we serve those that were made to serve us? The sun, in Hebrew is called shemesh , which signifies a servant, for it is the minister-general of this visible world, and holds the candle to all mankind; let it not then be worshipped as a lord. Moreover, they are God's gifts; he has imparted them; whatever benefit we have by them, we owe it to him; it is therefore highly injurious to him to give that honour and praise to them which is due to him only.

(6.) He charges them to teach their children to observe the laws of God: Teach them to thy sons, and thy sons' sons (Deu 4:9), that they may teach their children, Deu 4:10. [1.] Care must be taken in general to preserve the entail of religion among them, and to transmit the knowledge and worship of God to posterity; for the kingdom of God in Israel was designed to be perpetual, if they did not forfeit the privilege of it. [2.] Parents must, in order hereunto, particularly take care to teach their own children the fear of God, and to train them up in an observance of all his commandments.

(7.) He charges them never to forget their duty: Take heed lest you forget the covenant of the Lord your God, Deu 4:23. Though God is ever mindful of the covenant, we are apt to forget it; and this is at the bottom of all our departures from God. We have need therefore to watch against all those things which would put the covenant out of our minds, and to watch over our own hearts, lest at any time we let it slip; and so we must take heed lest at any time we forget our religion, lest we lose it or leave it off. Care and caution, and holy watchfulness, are the best helps against a bad memory. These are the directions and commands he gives them.

2. Let us see now what are the motives or arguments with which he backs these exhortations. How does he order the cause before them, and fill his mouth with arguments! He has a great deal to say on God's behalf. Some of his topics are indeed peculiar to that people, yet applicable to us. But, upon the whole, it is evident that religion has reason on its side, the powerful charms of which all that are irreligious wilfully stop their ears against.

(1.) He urges the greatness, glory, and goodness, of God. Did we consider what a God he is with whom we have to do, we should surely make conscience of our duty to him and not dare to sin against him. He reminds them here, [1.] That the Lord Jehovah is the one and only living and true God. This they must know and consider, Deu 4:39. There are many things which we know, but are not the better for, because we do not consider them, we do not apply them to ourselves, nor draw proper inferences from them. This is a truth so evident that it cannot but be known, and so influential that, if it were duly considered, it would effectually reform the world, That the Lord Jehovah he is God, an infinite and eternal Being, self-existent and self-sufficient, and the fountain of all being, power, and motion - that he is God in heaven above, clothed with all the glory and Lord of all the hosts of the upper world, and that he is God upon earth beneath, which, though distant from the throne of his glory, is not out of the reach of his sight or power, and though despicable and mean is not below his care and cognizance. And there is none else, no true and living God but himself. All the deities of the heathen were counterfeits and usurpers; nor did any of them so much as pretend to be universal monarchs in heaven and earth, but only local deities. The Israelites, who worshipped no other than the supreme Numen - Divinity, were for ever inexcusable if they either changed their God or neglected him. [2.] That he is a consuming fire, a jealous God, Deu 4:24. Take heed of offending him, for, First, He has a jealous eye to discern an affront; he must have your entire affection and adoration, and will by no means endure a rival. God's jealousy over us is a good reason for our godly jealousy over ourselves. Secondly, He has a heavy hand to punish an affront, especially in his worship, for therein he is in a special manner jealous. He is a consuming fire; his wrath against sinners is so; it is dreadful and destroying, it is a fiery indignation which will devour the adversaries, Heb 10:27. Fire consumes that only which is fuel for it, so the wrath of God fastens upon those only who, by their own sin, have fitted themselves for destruction, 1Co 3:13; Isa 27:4. Even in the New Testament we find the same argument urged upon us as a reason why we should serve God with reverence (Heb 12:28, Heb 12:29), because though he is our God, and a rejoicing light to those that serve him faithfully, yet he is a consuming fire to those that trifle with him. Thirdly, That yet he is a merciful God, Deu 4:31. It comes in here as an encouragement to repentance, but might serve as an inducement to obedience, and a consideration proper to prevent their apostasy. Shall we forsake a merciful God, who will never forsake us, as it follows here, if we be faithful unto him? Whither can we go to better ourselves? Shall we forget the covenant of our God, who will not forget the covenant of our fathers? Let us be held to our duty by the bonds of love, and prevailed with by the mercies of God to cleave to him.

(2.) He urges their relation to this God, his authority over them and their obligations to him. "The commandments you are to keep and do are not mine,"says Moses, "not my inventions, not my injunctions, but they are the commandments of the Lord, framed by infinite wisdom, enacted by sovereign power. He is the Lord God of your fathers (Deu 4:1), so that you are his by inheritance: your fathers were his, and you were born in his house. He is the Lord your God (Deu 4:2), so that you are his by your own consent. He is the Lord my God (Deu 4:5), so that I treat with you as his agent and ambassador;"and in his name Moses delivered unto them all that, and that only, which he had received from the Lord.

(3.) He urges the wisdom of being religious: For this is your wisdom in the sight of the nations, Deu 4:6. In keeping God's commandments, [1.] They would act wisely for themselves; This is your wisdom. It is not only agreeable to right reason, but highly conducive to our true interest; this is one of the first and most ancient maxims of divine revelation. The fear of the Lord, that is wisdom, Job 28:28. [2.] They would answer the expectations of their neighbours, who, upon reading or hearing the precepts of the law that was given them, would conclude that certainly the people that were governed by this law were a wise and understanding people. Great things may justly be looked for from those who are guided by divine revelation, and unto whom are committed the oracles of God. They must needs be wiser and better than other people; and so they are if they are ruled by the rules that are given them; and if they are not, though reproach may for their sakes be cast upon the religion they profess, yet it will in the end certainly return upon themselves to their eternal confusion. Those that enjoy the benefit of divine light and laws ought to conduct themselves so as to support their own reputation for wisdom and honour (see Ecc 10:1), that God may be glorified thereby.

(4.) He urges the singular advantages which they enjoyed by virtue of the happy establishment they were under, Deu 4:7, Deu 4:8. Our communion with God (which is the highest honour and happiness we are capable of in this world) is kept up by the word and prayer; in both these Israel were happy above any people under heaven. [1.] Never were any people so privileged in speaking to God, Deu 4:7. He was nigh unto them in all that they called upon him for, ready to answer their enquiries and resolve them by his oracle, ready to answer their requests and to grant them by a particular providence. When they had cried unto God for bread, for water, for healing, they had found him near them, to succour and relieve them, a very present help, and in the midst of them (Psa 46:1, Psa 46:5), his ear open to their prayers. Observe, First, It is the character of God's Israel that on all occasions they call upon him, in every thing they make their requests known to God. They do nothing but what they consult him in, they desire nothing but what they come to him for. Secondly, Those that call upon God shall certainly find him within call, and ready to give an answer of peace to every prayer of faith; see Isa 58:9, " Thou shalt cry, as the child for a nurse, and he shall say, Here I am, what does my dear child cry for?" Thirdly, This is a privilege which makes the Israel of God truly great and honourable. What can go further than this to magnify a people or a person? Is any name more illustrious than that of Israel, a prince with God? What nation is there so great? Other nations might boast of greater numbers, larger territories, and more ancient incorporations; but none could boast of such an interest in heaven as Israel had. They had their gods, but not so nigh to them as Israel's God was; they could not help them in a time of need, as 1Ki 18:27. [2.] Never were any people so privileged in hearing from God, by the statutes and judgments which were set before them, Deu 4:8. This also was the grandeur of Israel above any people. What nation is there so great, that hath statutes and judgments so righteous? Observe, First, That all these statutes and judgments of the divine law are infinitely just and righteous, above the statutes and judgments of any of the nations. The law of God is far more excellent that the law of nations. No law so consonant to natural equity and the unprejudiced dictates of right reason, so consistent with itself in all the parts of it, and so conducive to the welfare and interest of mankind, as the scripture-law is, Psa 119:128. Secondly, The having of these statutes and judgments set before them is the true and transcendent greatness of any nation or people. See Psa 147:19, Psa 147:20. It is an honour to us that we have the Bible in reputation and power among us. It is an evidence of a people's being high in the favour of God, and a means of making them high among the nations. Those that magnify the law shall be magnified by it.

(5.) He urges God's glorious appearances to them at Mount Sinai, when he gave them this law. This he insists much upon. Take heed lest thou forget the day that thou stoodest before the Lord thy God in Horeb, Deu 4:10. Some of them were now alive that could remember it, though they were then under twenty years of age, and the rest of them might be said to stand there in the loins of their fathers, who received the law and entered into covenant there, not for themselves only, but for their children, to whom God had an eye particularly in giving the law, that they might teach it to their children. Two things they must remember, and, one would think, they could never forget them: - [1.] What they saw at Mount Sinai, Deu 4:11. They saw a strange composition of fire and darkness, both dreadful and very awful; and they must needs be a striking foil to each other; the darkness made the fire in the midst of it look the more dreadful. Fires in the night are the most frightful, and the fire made the darkness that surrounded it look the more awful; for it must needs be a strong darkness which such a fire did not disperse. In allusion to this appearance upon Mount Sinai, God is said to show himself for his people, and against his and their enemies, in fire and darkness together, Psa 18:8, Psa 18:9. He tells them again (Deu 4:36) what they saw, for he would have them never forget it: He showed thee his great fire. One flash of lightning, that fire from heaven, strikes an awe upon us; and some have observed that most creatures naturally turn their faces towards the lightning, as ready to receive the impressions of it; but how dreadful then must a constant fire from heaven be! It gave an earnest of the day of judgment, in which the Lord Jesus shall be revealed in flaming fire. As he reminds them of what they saw, so he tells them what they saw not; no manner of similitude, from which they might form either an idea of God in their fancies or an image of God in their high places. By what we see of God sufficient ground is given us to believe him to be a Being of infinite power and perfection, but no occasion given us to suspect him to have a body such as we have. [2.] What they heard at Mount Sinai (Deu 4:12): " The Lord spoke unto you with an intelligible voice, in your own language, and you heard it."This he enlarges upon towards the close of his discourse, Deu 4:32, Deu 4:33, Deu 4:36. First, They heard the voice of God, speaking out of heaven. God manifests himself to all the world in the works of creation, without speech or language, and yet their voice is heard (Psa 19:1-3); but to Israel he made himself known by speech and language, condescending to the weakness of the church's infant state. Here was the voice of one crying in the wilderness, to prepare the way of the Lord. Secondly, They heard it out of the midst of the fire, which showed that it was God himself that spoke to them, for who else could dwell with devouring fire? God spoke to Job out of the whirlwind, which was terrible; but to Israel out of the fire, which was more terrible. We have reason to be thankful that he does not thus speak to us, but by men like ourselves, whose terror shall not make us afraid, Job 33:6, Job 33:7. Thirdly, They heard it and yet lived, Deu 4:33. It was a wonder of mercy that the fire did not devour them, or that they did not die for fear, when Moses himself trembled. Fourthly, Never any people heard the like. He bids them enquire of former days and distant places, and they would find this favour of God to Israel without precedent or parallel, Deu 4:32. This singular honour done them called for singular obedience from them. It might justly be expected that they should do more for God than other people, since God had done so much more for them.

(6.) He urges God's gracious appearances for them, in bringing them out of Egypt, from the iron furnace, where they laboured in the fire, forming them into a people, and then taking them to be his own people, a people of inheritance (Deu 4:20); this he mentions again, Deu 4:34, Deu 4:37, Deu 4:38. Never did God do such a thing for any people; the rise of this nation was quite different from that of all other nations. [1.] They were thus dignified and distinguished, not for any thing in them that was deserving or inviting, but because God had a kindness for their fathers: he chose them. See the reasons of free grace; we are not beloved for our own sakes, but for his sake who is the great trustee of the covenant. [2.] They were delivered out of Egypt by miracles and signs, in mercy to them and in judgment upon the Egyptians, against whom God stretched out his arm, which was signified by Moses's stretching out his hand in summoning the plagues. [3.] They were designed for a happy settlement in Canaan, Deu 4:38. Nations must be driven out from before them, to make room for them, to show how much dearer they were to God than any other people were. Egyptians and Canaanites must both be sacrificed to Israel's honour and interest. Those that stand in Israel's light, in Israel's way, shall find it is at their peril.

(7.) He urges God's righteous appearance against them sometimes for their sins. He specifies particularly the matter of Peor, Deu 4:3, Deu 4:4. This had happened very lately: their eyes had seen but the other day the sudden destruction of those that joined themselves to Baal-peor and the preservation of those that clave to the Lord, from which they might easily infer the danger of apostasy from God and the benefit of adherence to him. He also takes notice again of God's displeasure against himself: The Lord was angry with me for your sakes, Deu 4:21, Deu 4:22. He mentions this to try their ingenuousness, whether they would really be troubled for the great prejudice which they had occasioned to their faithful friend and leader. Others' sufferings for our sakes should grieve us more than our own.

(8.) He urges the certain advantage of obedience. This argument he begins with (Deu 4:1): That you may live, and go in and possess the land; and this he concludes with (Deu 4:40): That it may go well with thee, and with thy children after thee. He reminds them that they were upon their good behaviour, that their prosperity would depend upon their piety. If they kept God's precepts, he would undoubtedly fulfil his promises.

(9.) He urges the fatal consequences of their apostasy from God, that it would undoubtedly be the ruin of their nation. This he enlarges upon, Deu 4:25-31. Here, [1.] He foresees their revolt from God to idols, that in process of time, when they had remained long in the land and were settled upon their lees, they would corrupt themselves, and make a graven image; this was the sin that would most easily beset them, Deu 4:25. [2.] He foretels the judgments of God upon them for this: You shall utterly be destroyed (Deu 4:26), scattered among the nations, Deu 4:27. And their sin should be made their punishment (Deu 4:28): " There shall you serve gods, the work of men's hands, be compelled to serve them, whether you will or no, or, through your own sottishness and stupidity, you will find no better succours to apply yourselves in your captivity."Those that cast off the duties of religion in their prosperity cannot expect the comforts of it when they come to be in distress. Justly are they then sent to the gods whom they have served, Jdg 10:14. [3.] Yet he encourages them to hope that God would reserve mercy for them in the latter days, that he would by his judgments upon them bring them to repentance, and take them again into covenant with himself, Deu 4:29-31. Here observe, First, That whatever place we are in we may thence seek the Lord our God, though ever so remote from our own land or from his holy temple. There is no part of this earth that has a gulf fixed between it and heaven. Secondly, Those, and those only, shall find God to their comfort, who seek him with all their heart, that is, who are entirely devoted to him, earnestly desirous of his favour and solicitous to obtain it. Thirdly, Afflictions are sent to engage and quicken us to see God, and, by the grace of God working with them, many are thus reduced to their right mind, "When these things shall come upon thee, it is to be hoped that thou wilt turn to the Lord they God, for thou seest what comes of turning from him;"see Dan 9:11, Dan 9:12. Fourthly, God's faithfulness to his covenant encourages us to hope that he will not reject us, though we be driven to him by affliction. If we at length remember the covenant, we shall find that he has not forgotten it.

Now let all these arguments be laid together, and then say whether religion has not reason on its side. None cast off the government of their God but those that have first abandoned the understanding of a man.

Keil-Delitzsch: Deu 4:32-34

But in order to accomplish something more than merely preserving the people from apostasy by the threat of punishment, namely, to secure a more faithful attachment and continued obedience to His commands by awakening the feeling of cordial love, Moses reminds them again of the glorious miracles of divine grace performed in connection with the election and deliverance of Israel, such as had never been heard of from the beginning of the world; and with this strong practical proof of the love of the true God, he brings his first address to a close. This closing thought in Deu 4:32 is connected by כּי ( for ) with the leading idea in Deu 4:31. "Jehovah thy God is a merciful God,"to show that the sole ground for the election and redemption of Israel was the compassion of God towards the human race. " For ask now of the days that are past, from the day that God created man upon the earth, and from one end of the heaven unto the other, whether so great a thing has ever happened, or anything of the kind has been heard of: "i.e., the history of all times since the creation of man, and of all places under the whole heaven, can relate no such events as those which have happened to Israel, viz., at Sinai (Deu 4:33; cf. Deu 4:12). From this awfully glorious manifestation of God, Moses goes back in Deu 4:34 to the miracles with which God effected the deliverance of Israel out of Egypt. " Or has a god attempted (made the attempt) to come and take to himself people from people (i.e., to fetch the people of Israel out of the midst of the Egyptian nation), with temptations (the events in Egypt by which Pharaoh's relation to the Lord was put to the test; cf. Deu 6:22 and Deu 7:18-19), with signs and wonders (the Egyptian plagues, see Exo 7:3), and with conflict (at the Red Sea: Exo 14:14; Exo 15:3), and with a strong hand and outstretched arm (see Exo 6:6), and with great terrors? "In the three points mentioned last, all the acts of God in Egypt are comprehended, according to both cause and effect. They were revelations of the omnipotence of the Lord, and produced great terrors (cf. Exo 12:30-36).

Constable: Deu 1:6--4:41

II. MOSES' FIRST MAJOR ADDRESS: A REVIEW OF GOD'S FAITHFULNESS 1:6--4:40

". . . an explicit literary structure to the book is expressed in the sermons or speeches of Moses; a substructure is discernible in the covenantal character of the book; and a theological structure is revealed in its theme of the exclusive worship of the Lord as found in the Ten Commandments, particularly in the First Commandment and its positive expression in the Shema (Deut. 6:4-5)."¹⁹

The writer set forth God's acts for Israel as the basis on which he appealed to the new generation of Israelites to renew the Mosaic Covenant with Him.

". . . it is not an overstatement to propose that covenant is the theological center of Deuteronomy. . . .

". . . any attempt to deal with Deuteronomy theologically must do so with complete and appropriate attention to its form and its dominant covenant theme. This means that God's revelation of Himself and of other matters must be understood within a covenant context because it is His purpose in the document to represent Himself in a particularized role--Sovereign, Redeemer, covenant-maker, and benefactor."²⁰

"The preamble in the international suzerainty treaties was followed by a historical survey of the relationship of lord and vassal. It was written in an I-thou style, and it sought to establish the historical justification for the lord's continuing reign. Benefits allegedly conferred upon the vassal by the lord were cited, with a view to grounding the vassal's allegiance in a sense of gratitude complementary to the sense of fear which the preamble's awe-inspiring identification of the suzerain was calculated to produce. When treaties were renewed, the historical prologue was brought up to date. All these formal features characterize Deut 1:6-4:49."²¹

Moses pointed out Israel's unfaithfulness to emphasize God's faithfulness.

Constable: Deu 3:1--5:13

B. Entrance into the land 3:1-5:12

The entrance into the land was an extremely important event in the life of Israel. The writer marked it off in three major movements. Each one begins with a command of God to Joshua (3:7-8; 4:1-3; and 4:15-16) followed by the communication of the command to the people and then its execution. The way the narrator told the story seems designed to impress on the reader that it was Yahweh who was bringing His people miraculously into the land.

Constable: Deu 4:1-40

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

Moses turned in his address from contemplating the past to an exhortation for the future. This section is the climax of his first speech.

"The parallel between the literary structure of this chapter and that of the Near Eastern treaty is noteworthy. The author of the treaty is named (1, 2, 5, 10), reference is made to the preceding historical acts, the treaty stipulations are mentioned, the appeal is made for Israel to obey, the treaty sanctions, blessing and cursing, are referred to, witnesses are mentioned (26), and the obligation to transmit the knowledge of the treaty to the next generation is stated (10). While these elements in the Near Eastern treaty are not set out in a rigid legal form, but are woven into a speech without regard for strict formality, they can be clearly discerned."⁴⁵

"Moses stresses the uniqueness of God's revelation to them and their responsibility."⁴⁶

"He [Moses] would not enter the land and guide the people in God's Law, so he now gives them his explanation of the Law to use in his absence. His central purpose in this section is to draw out the chief ideas of the Sinai narratives, Exodus 19-33."⁴⁷

Constable: Deu 4:32-40

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

"The passage at hand is without comparison as a discourse on the doctrine of God."⁵⁶

Moses' three rhetorical questions (vv. 32-34) clearly point out the uniqueness of Yahweh.

"In addition to His self-disclosure in event, in history, Yahweh revealed Himself as sovereign in theophany. In this manner the glorious splendor of the King contributes to His aura of majesty and power and is thereby persuasive of His dignity and authority. Almost without exception the theophanic revelation was in the form of fire and its opposite, darkness (Deut. 1:33; 4:11-12, 33, 36; 5:4, 22-26; 9:10, 15; 10:4; 33:2; cf. Pss. 50:2; 80:2; 94:1). . . . The darkness speaks of His transcendence, His mysterium, His inaccessibility. On the other hand, the fire represented His immanence, the possibility of His being known even if in only a limited way (cf. Ezek. 1:4, 27-28; Dan. 7:9; Rev. 1:14).⁵⁷

Israel was not to miss the point (v. 35). The articulation of God's motivation in His great redemptive and saving acts for Israel as being His love for them (v. 37) brings this mounting crescendo of argument to its climax.⁵⁸

"What is important to note here is that the exodus deliverance was predicated on Israel's prior election by the Lord. It was precisely because of his love and choice that he acted to redeem. . . . The exodus and even the ensuing covenant did not make Israel the people of the Lord. Rather, it was because they were his people by virtue of having been descended from the patriarchs, the objects of his love and choice, that he was moved to save them and enter into covenant with them."⁵⁹

"From a literary point of view, these verses are among the most beautiful in Deuteronomy. They are prosaic in form, but poetic in their evocation of the marvelous acts of God."⁶⁰

The earliest reference to Israel's election in Deuteronomy is in verse 37 (cf. 7:6-8; 10:15-16; 14:2; 26:18; Exod. 19:6).

"National election does not guarantee the salvation of every individual within the nation since only individual election can do that. Nor does national election guarantee the physical salvation of every member of the nation. What national election does guarantee is that God's purpose(s) for choosing the nation will be accomplished and that the elect nation will always survive as a distinct entity. It guarantees the physical salvation of the nation and, in the case of Israel, even a national salvation. It is the national election of Israel that is the basis of Israel's status as the Chosen People."⁶¹

This whole address by Moses (1:6-4:40), and especially the exhortation to observe the law faithfully (4:1-40), is one of the greatest revelations of God's character in the Old Testament. The address builds to a climax, as every great sermon does. The total impression God and Moses intended must have been awe and humble gratitude in the hearts of the Israelites.

"One of the principal means by which God has revealed Himself is in historical event, that is, by acts the community of faith could recognize as divine.⁶² To Israel on the plains of Moab, these acts made up the constellation of mighty deeds Yahweh had displayed before them and on their behalf from the days of the patriarchs to their present hour. It was on the basis of such historical interventions, in fact, that Yahweh's claim as Sovereign could be made.

"Elsewhere in the Old Testament the foundational act of God is creation itself, but here the matter is less cosmic; the focus of Deuteronomy is not on God's universal concerns but on His special purposes for His people."⁶³

The best way to motivate people to obey God is to expound His character and conduct, as Moses did here. Note too that Moses appealed to the self-interest of the Israelites: ". . . that it may go well with you and with your children after you, and that you may live long on the land . . ." (v. 40; cf. 5:16; 6:3, 18; 12:25, 28; 19:13; 22:7; Prov. 3:1-2, 16; 10:27).

Guzik: Deu 4:1-49

Deuteronomy 4 - A Call to Obedience

A. Moses challenges the nation to obedience.

1. (1-8) Moses challenges Israel to learn from the example of Baal-Peor.

"Now, O Israel, listen to the statutes and the judgments which I teach you to observe, that you may live, and go in and possess the land which the LORD God of your fathers is giving you. You shall not add to the word which I command you, nor take from it, that you may keep the commandments of the LORD your God which I command you. Your eyes have seen what the LORD did at Baal Peor; for the LORD your God has destroyed from among you all the men who followed Baal of Peor. But you who held fast to the LORD your God are alive today, every one of you. Surely I have taught you statutes and judgments, just as the LORD my God commanded me, that you should act according to them in the land which you go to possess. Therefore be careful to observe them; for this is your wisdom and your understanding in the sight of the peoples who will hear all these statutes, and say, 'Surely this great nation is a wise and understanding people.' For what great nation is there that has God so near to it, as the LORD our God is to us, for whatever reason we may call upon Him? And what great nation is there that has such statutes and righteous judgments as are in all this law which I set before you this day?"

a. Now, O Israel, listen: Moses had reminded Israel of their many rebellions against God in the wilderness. Now, as they were ready to enter into the Promised Land, he wanted them to think about their need for present obedience in light of their past rebellions.

i. As noticed before, one of Satan's great strategies is to make us remember what we should forget, and forget what we should remember. If we don't remember our past sins and rebellions against God, we can easily repeat them, falling into the same sinful patterns and traps: Therefore let him who thinks he stands take heed lest he fall. (1 Corinthians 10:12)

b. That you may live: In the larger sense, spiritual life and death depended on Israel's obedience. Yet also in the more immediate sense, physical life and death depended on their obedience. Israel was about to attack a strong nation and to push them out of the Promised Land - if they didn't have the blessing of the LORD upon them, they would soon be in a lot of trouble.

i. In fact, Israel's first military loss in the Promised Land (at Ai, Joshua 7) came specifically because they had disobeyed God. 36 men died at Ai, because one man in Israel (Achan) did not obey the command of the LORD.

c. You shall not add to the word which I command you, nor take anything from it: This is an important principle regarding God's Word. We are not to add to it (in the sense of making the traditions and opinions of men equal to the law of God), nor are we to take away from it (by bad teaching or explaining away passages).

i. This same idea is repeated in Revelation 22:18-19: For I testify to everyone who hears the words of the prophecy of this book: If anyone adds to these things, God will add to him the plagues that are written in this book; and if anyone takes away from the words of the book of this prophecy, God shall take away his part from the Book of Life, from the holy city, and from the things which are written in this book.

d. Your eyes have seen what the LORD did at Baal Peor: At Baal Peor, Israel sinned by committing both sexual and spiritual immorality with the women of Moab. Moses warned the people of Israel that if they rejected God now as they did back then, the result would be the same. Many would die in the judgment of the LORD.

e. Surely this great nation is a wise and understanding nation: God's intention was that through Israel's obedience to the covenant, He would exalt them among the nations and make them a witness. This was so that foreigners, like the Queen of Sheba who visited Solomon at the height of his blessing, would see that the LORD God of Israel was indeed the LORD God (1 Kings 10).

2. (9-20) Moses challenges Israel to learn from the example at Mount Sinai (Horeb).

"Only take heed to yourself, and diligently keep yourself, lest you forget the things your eyes have seen, and lest they depart from your heart all the days of your life. And teach them to your children and your grandchildren, "especially concerning the day you stood before the LORD your God in Horeb, when the LORD said to me, 'Gather the people to Me, and I will let them hear My words, that they may learn to fear Me all the days they live on the earth, and that they may teach their children.' Then you came near and stood at the foot of the mountain, and the mountain burned with fire to the midst of heaven, with darkness, cloud, and thick darkness. And the LORD spoke to you out of the midst of the fire. You heard the sound of the words, but saw no form; you only heard a voice. So He declared to you His covenant which He commanded you to perform, the Ten Commandments; and He wrote them on two tablets of stone. And the LORD commanded me at that time to teach you statutes and judgments, that you might observe them in the land which you cross over to possess. Take careful heed to yourselves, for you saw no form when the LORD spoke to you at Horeb out of the midst of the fire, lest you act corruptly and make for yourselves a carved image in the form of any figure: the likeness of male or female, the likeness of any animal that is on the earth or the likeness of any winged bird that flies in the air, the likeness of anything that creeps on the ground or the likeness of any fish that is in the water beneath the earth. And take heed, lest you lift your eyes to heaven, and when you see the sun, the moon, and the stars, all the host of heaven, you feel driven to worship them and serve them, which the LORD your God has given to all the peoples under the whole heaven as a heritage. But the LORD has taken you and brought you out of the iron furnace, out of Egypt, to be His people, an inheritance, as you are this day."

a. Only take heed to yourself: After this warning, Moses then warned them to take the commands of God and teach them to your children and your grandchildren. Israel was not play the hypocritical game of "do what I say and not what I do" with their children. Instead they were to take heed to themselves first, then instruction their children.

b. Especially concerning the day: Moses told the nation to especially tell their children about the experience in Horeb (that is, Mount Sinai) - an experience most of these only knew as children, if at all.

i. At Horeb, the nation of Israel heard God speak (I will let them hear My words). The intention of such a personal encounter was so that they would obey God - but they did not.

c. He declared to you His covenant: At Mount Sinai, Israel did not only receive commandments from God; they also entered into a covenant with Him, promising to obey Him, and God promising to bless an obedient Israel (Exodus 24:1-8).

d. You heard the sound of the words, but saw no form; you only heard a voice: The commands at Horeb had to be obeyed. Because they saw no form of God, therefore God commanded that they must never make an image to represent Him.

i. Israel also was forbidden to worship the creation of God. Neither any beast or bird or the sun, the moon, and the stars are fit for our worship. This is worshipping the creature rather than the Creator (Romans 1:25).

e. The LORD has taken you and brought you out of the iron furnace: Because God has delivered us, He has rights over us. He did not deliver us so we could do our own thing, but so we could do His thing.

3. (21-24) Moses challenges Israel to learn from the example of his own failure.

"Furthermore the LORD was angry with me for your sakes, and swore that I would not cross over the Jordan, and that I would not enter the good land which the LORD your God is giving you as an inheritance. But I must die in this land, I must not cross over the Jordan; but you shall cross over and possess that good land. Take heed to yourselves, lest you forget the covenant of the LORD your God which He made with you, and make for yourselves a carved image in the form of anything which the LORD your God has forbidden you. For the LORD your God is a consuming fire, a jealous God."

a. The LORD was angry with me for your sakes: It was for the sake of Israel that God disciplined Moses, not allowing him to enter the Promised Land. Israel needed to see that no man, not even Moses was above the Law. They also had to understand that it was indeed better that Joshua lead them into the Promised Land instead of Moses.

b. I must die in this land . . . but you shall cross over and possess that good land: Moses was humble enough to recognize his own sin and failure before Israel, and he had enough faith to believe that they could make it - even without him.

i. Moses knew that he was replaceable. It is a dangerous thing when anybody in the ministry begins to think they are doing something no one else can do, or that they are irreplaceable. God can and does use anyone; if a ministry does depend on one irreplaceable person, then it is of man and not of God. Moses was humble enough, and wise enough, to know this.

c. For the LORD your God is a consuming fire: Moses' idea is simply, "If God did not spare me when I blew it, don't think He will spare you if you turn to other God. God is a consuming fire, and we must take Him and obedience to Him seriously." The same idea is echoed in Hebrews 12:29.

B. Moses warns the nation about the danger of disobedience.

1. (25-28) The price of serving other gods: exile among the nations.

"When you beget children and grandchildren and have grown old in the land, and act corruptly and make a carved image in the form of anything, and do evil in the sight of the LORD your God to provoke Him to anger, I call heaven and earth to witness against you this day, that you will soon utterly perish from the land which you cross over the Jordan to possess; you will not prolong your days in it, but will be utterly destroyed. And the LORD will scatter you among the peoples, and you will be left few in number among the nations where the LORD will drive you. And there you will serve gods, the work of men's hands, wood and stone, which neither see nor hear nor eat nor smell."

a. I call heaven and earth to witness against you this day: Creation itself would testify against an idol worshipping Israel. They would be destroyed in the land God promised to give them.

b. And the LORD will scatter you among the peoples: God gave Israel the Promised Land, but not unconditionally. If they persisted in idol worship, God would remove them from the land and scatter them among the nations.

i. This, of course, is exactly what happened. Some 550 years later, at the time of the Babylonian Exile of Judah.

c. There you will serve gods, the work of men's hands, which neither see nor hear nor eat nor smell: If Israel was exiled, they would then get their fill of idols. God would put them in a land filled with idols.

i. Often, God's chastisement on us is to give us what our sinful hearts long for. If Israel wanted idols, God would give them idols.

2. (29-31) God's mercy to exiled Israel.

"But from there you will seek the LORD your God, and you will find Him if you seek Him with all your heart and with all your soul. When you are in distress, and all these things come upon you in the latter days, when you turn to the LORD your God and obey His voice (for the LORD your God is a merciful God), He will not forsake you nor destroy you, nor forget the covenant of your fathers which He swore to them."

a. From there you will seek the LORD your God, and you will find Him: God would not totally abandon Israel in exile. When they were ready to turn back to the LORD, He would be ready to receive them.

b. If you seek Him with all your heart and with all your soul: However, if Israel was to find the LORD, they had to seek Him with all their heart and all their soul.

i. In this context, to seek God with the heart has the idea of passionately seeking Him, seeking Him because you really want to love the LORD. Seeking God with the soul has the idea of seeking God with our mind, will, and emotions; with giving all of ourselves to Him.

c. When you turn to the LORD your God and obey His voice: This shows that when we seek God with all our heart and all our soul, it will show itself in obedience.

3. (32-40) The sensibility of serving God.

"For ask now concerning the days that are past, which were before you, since the day that God created man on the earth, and ask from one end of heaven to the other, whether any great thing like this has happened, or anything like it has been heard. Did any people ever hear the voice of God speaking out of the midst of the fire, as you have heard, and live? Or did God ever try to go and take for Himself a nation from the midst of another nation, by trials, by signs, by wonders, by war, by a mighty hand and an outstretched arm, and by great terrors, according to all that the LORD your God did for you in Egypt before your eyes? To you it was shown, that you might know that the LORD Himself is God; there is none other besides Him. Out of heaven He let you hear His voice, that He might instruct you; on earth He showed you His great fire, and you heard His words out of the midst of the fire. And because He loved your fathers, therefore He chose their descendants after them; and He brought you out of Egypt with His Presence, with His mighty power, driving out from before you nations greater and mightier than you, to bring you in, to give you their land as an inheritance, as it is this day. Therefore know this day, and consider it in your heart, that the LORD Himself is God in heaven above and on the earth beneath; there is no other. You shall therefore keep His statutes and His commandments which I command you today, that it may go well with you and with your children after you, and that you may prolong your days in the land which the LORD your God is giving you for all time."

a. For ask now: Moses asked Israel to carefully consider the days that are past, and if God had ever dealt with any other nation the way He had dealt with Israel. Israel needed to know they had a special place in the plan of God.

b. To you it was shown, that you might know that the LORD Himself is God: Israel could know that the LORD was God, because of all the amazing things God did in the life of their nation.

i. In the same way, when we consider how God has touched our lives - how we have experienced the power to free us from sin, to give us hope when we are discouraged, to heal our bodies, to free our bitter hearts, to answer our prayers, to overcome the most difficult obstacles - when we consider these things, we can know that the LORD Himself is God.

c. The LORD Himself is God in heaven above and on the earth beneath, there is no other: Israel heard God's audible voice from heaven; they saw His holy fire, and benefited from His divine choice. They could know this from all God had done for them.

d. You shall therefore keep His statutes and His commandments: In light of who God is, and all He did for Israel, obedience to His commands made perfect sense. It was simply what should be done. We are fools to disobey such a God of love and power.

i. The LORD gives man the invitation: Come now, and let us reason together, says the LORD (Isaiah 1:18). When we consider the alternatives, serving God is the only option. We often think that we have it hard serving the LORD, but we would be in an even worse place without Him. It has been said, "Democracy is the worst form of government ever created, except for all the others." We could also say, "Serving God is the hardest way to live, except for all the other ways."

4. (41-43) Moses sets apart cities of refuge in the land east of the Jordan River.

Then Moses set apart three cities on this side of the Jordan, toward the rising of the sun, that the manslayer might flee there, who kills his neighbor unintentionally, without having hated him in time past, and that by fleeing to one of these cities he might live: Bezer in the wilderness on the plateau for the Reubenites, Ramoth in Gilead for the Gadites, and Golan in Bashan for the Manassites.

a. Then Moses set apart three cities on this side of the Jordan: This was part of the essential preparation for entering the Promised Land. God commanded that three cities of refuge be readied on each side of the Jordan River (Numbers 35:14), and here, the three cities on the east side of the Jordan were appointed.

b. Three cities on this side of the Jordan: Moses could not appoint all six cities of refuge, because they had not yet taken the land on the western side of the Jordan River. Still, though he could not obey all of God's command to appoint six cities of refuge, he did what he could - and appointed the three on the east of the Jordan.

i. "Hence let us learn that, even when we cannot at once entirely carry out what God commands us to do, we are still to be by no means idle. For nothing but sheer laziness stands in our way, unless we speedily commence at God's command what it is His will to finish." (Calvin)

5. (44-49) Moses will review the commandments of God with the people of Israel.

Now this is the law which Moses set before the children of Israel. These are the testimonies, the statutes, and the judgments which Moses spoke to the children of Israel after they came out of Egypt, on this side of the Jordan, in the valley opposite Beth Peor, in the land of Sihon king of the Amorites, who dwelt at Heshbon, whom Moses and the children of Israel defeated after they came out of Egypt. And they took possession of his land and the land of Og king of Bashan, two kings of the Amorites, who were on this side of the Jordan, toward the rising of the sun, from Aroer, which is on the bank of the River Arnon, even to Mount Sion (that is, Hermon), and all the plain on the east side of the Jordan as far as the Sea of the Arabah, below the slopes of Pisgah.

a. This is the law which Moses set before the children of Israel: As Moses addressed the nation they were on the threshold of the Promised Land. It had been some 38 years since they received the Law of God at Mount Sinai and now Moses reviewed and explained the Law of God with the new generation.

b. On this side of the Jordan: If they were going to take the Promised Land, they had to be trained in God's Word. They would not take it by a do-it-yourself spirituality, but only by obedience to the eternal word of God. The same is true for us - we will never walk in the abundant life God has for us unless we do it by His word.

© 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 4 (Chapter Introduction)

Overview

Deu 4:1, An exhortation to obedience; Deu 4:41, Moses appoints the three cities of refuge on that side of Jordan; Deu 4:44, Recapitulation.

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 4 (Chapter Introduction)

CHAPTER 4

An exhortation to obey the law, Deu 4:1-13 ; and warning against idolatry, Deu 4:14-24 ; from the mischief of it upon themselves and children, Deu 4:25-28 ; God’ s promise upon their repentance, Deu 4:29-31 ; and from God’ s wonders towards them, Deu 4:32-40 . Cities of refuge are appointed, Deu 4:41-43 .

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 4 (Chapter Introduction)

(v. 1-23) Earnest exhortations to obedience, and dissuasions from idolatry.

(v. 24-40) Warnings against disobedience, and promises of mercy.

(Deu 4:41-49) Cities of refuge appointed.

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 4 (Chapter Introduction)

In this chapter we have, I. A most earnest and pathetic exhortation to obedience, both in general, and in some particular instances, backed with a great variety of very pressing arguments, repeated again and again, and set before them in the most moving and affectionate manner imaginable (v. 1-40). II. The appointing of the cities of refuge on that side Jordan (Deu 4:41-43). III. The particular description of the place where Moses delivered the following repetition of the law (Deu 4:44, 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

Bibliography

Adams, Jay. Marriage, Divorce and Remarriage in the Bible. Phillipsburg, N.J.: Presbyterian and Reformed Publishing Co., 1980.

Albright, William Foxwell. The Archaeology of Palestine. 1949. Revised ed. Pelican Archaeology series. Harmondsworth, Middlesex, England: Penguin Books, 1956.

_____. "Some Remarks on the Song of Moses in Deuteronomy XXXII." Vetus Testamentum 9 (1959):339-46.

Aharoni, Yohanan, and Michael Avi-Yonah. The Macmillan Bible Atlas. Revised ed. New York: Macmillan Publishing Co., 1977.

"Annotated Bibliography on Deuteronomy." Biblical Viewpoint 19:2 (November 1985):78-89.

Ap-Thomas, D. R. "All the King's Horses." In Proclamation and Presence, pp. 135-151. Edited by J. I. Durham and J. R. Porter. Richmond: John Knox, 1970.

Ashley, Timothy R. The Book of Numbers. New International Commentary on the Old Testament series. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1993.

Baker, John Austin. "Deuteronomy and World Problems." Journal for the Study of the Old Testament 29 (1984):3-17.

Baltzer, Klaus. The Covenant Formulary. Philadelphia: Fortress Press, 1971.

Baly, Dennis. "Elath, Ezion-geber, and the Red Sea." Biblical Illustrator 9:3 (Spring 1983):66-69.

_____. The Geography of the Bible. New York: Harper, 1957.

Barrett, Michael P. V. "True Religion: A Matter of the Heart." Biblical Perspective 19:2 (November 1985):21-28.

Beitzel, Barry J. "The Right of the Firstborn (Pi Snayim) in the Old Testament." In A Tribute to Gleason Archer, pp. 179-90. Edited by Walter C. Kaiser Jr. and Ronald F. Youngblood. Chicago: Moody Press, 1986.

Bell, Robert D. "The Cures for Self-Righteousness." Biblical Viewpoint 19:2 (November 1985):16-20.

Bellefontaine, Elizabeth. "Deuteronomy 21:18-21: Reviewing the Case of the Rebellious Son." Journal for the Study of the Old Testament 13 (July 1979):12-31.

Betlyon, John Wilson. "The Cult of Aserah/Elat at Sidon." Journal of Near Eastern Studies 44:1 (January 1985):53-56.

Blenkinsopp, J. A History of Prophecy in Israel. Philadelphia: Westminster Press, 1983.

Block, Daniel I. "Recovering the Voice of Moses: The Genesis of Deuteronomy." Journal of the Evangelical Theological Society 44:3 (September 2001):385-408.

Boston, James R. "The Wisdom Influence upon the Song of Moses." Journal of Biblical Literature 87 (1968):198-202.

Bralik, Georg. "Law as Gospel: Justification and Pardon According to the Deuteronomic Torah." Interpretation 38 (January 1984):5-14.

Cairns, I. Word and Presence: A Commentary on the Book of Deuteronomy. International Theological Commentary series. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1992.

Carmichael, Calum M. "Forbidden Mixtures." Vetus Testamentum 32:4 (1982):394-415.

Carroll, R. P. "The Elijah-Elisha Sagas: Some Remarks on Prophetic Succession in Ancient Israel." Vetus Testamentum 19:4 (October 1969):408-14.

Chafer, Lewis Sperry. Systematic Theology. 8 vols. Dallas: Dallas Seminary Press, 1948.

Chan, Kim-Kwong. "You Shall Not Eat These Abominable Things: An Examination Of Different Interpretations On Deuteronomy 14:3-20." East Asia Journal of Theology 3:1 (1985):88-106.

Chirichigno, Greg. "A Theological Investigation of Motivation in Old Testament Law." Journal of the Evangelical Theological Society 24:4 (December 1981):303-13.

Chisholm, Robert B., Jr. "Divine Hardening in the Old Testament." Bibliotheca Sacra 153:612 (October-December 1996):410-34.

Cole, Mary M. "Transmitting Values to New Generations." Studies in Formative Spirituality 7:1 (February 1986):21-32.

Collier, Gary D. "The Problem of Deuteronomy: In Search of a Perspective." Restoration Quarterly 26:4 (1983):215-33.

Craigie, Peter C. The Book of Deuteronomy. New International Commentary on the Old Testament series. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1976.

_____. The Problem of War in the Old Testament. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1978.

_____. Ugarit and the Old Testament. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1983.

Crater, Tim. "Bill Gothard's View of the Exception Clause." Journal of Pastoral Practice 4 (1980):5-12.

Cross, Frank Moore, Jr. and David Noel Freedman. "The Blessing of Moses." Journal of Biblical Literature 67 (1948):191-210.

Darby, John Nelson. Synopsis of the Books of the Bible. Revised ed. 5 vols. New York: Loizeaux Brothers Publishers, 1942.

Davies, Eryl W. "The Meaning of Pi Senayim in Deuteronomy XXI 17." Vetus Testamentum 36:3 (July 1986):341-47.

Day, John. "Asherah in the Hebrew Bible and Northwest Semitic Literature." Journal of Biblical Literature 105:3 (September 1986):385-408.

de Boer, Pieter A. H. "Some Observations on Deuteronomy VI 4 and 5." In Von Kanaan bis Kerala, pp. 45-52. Edited by W. C. Delssman, et al. Kevelaer, Germany: Verlag Butzer and Bercker, 1982.

Deere, Jack S. "Deuteronomy." In The Bible Knowledge Commentary: Old Testament, pp. 259-324. Edited by John F. Walvoord and Roy B. Zuck. Wheaton: Scripture Press Publications, Victor Books, 1985.

Dillow, Joseph C. The Reign of the Servant Kings. Miami Springs, Fla.: Schoettle Publishing Co., 1992.

Dion, Paul E. "Early Evidence for the Ritual Significance of the Base of the Altar' around Deut. 12:27 LXX." Journal of Biblical Literature 106:4 (1987):487-92.

Doron, Pinchas. "Motive Clauses in the Laws of Deuteronomy: Their Forms, Functions and Contents." Hebrew Annual Review 2 (1978):61-77.

Douglas, Mary. Purity and Danger. London: Routledge and Kegan Paul, 1966.

Driver, Samuel R. A Critical and Exegetical Commentary on Deuteronomy. 3rd. ed. International Critical Commentary series. Edinburgh: T. and T. Clark, 1902.

Duke, Rodney K. "The Portion of the Levite: Another Reading of Deuteronomy 18:6-8." Journal of Biblical Literature 106:2 (1987):193-201.

Dumbrell, William. J. Covenant and Creation. Nashville: Thomas Nelson, 1984.

Duncan, Dan. "Berachoth and Taanith." Exegesis and Exposition 3:1 (Fall 1988):55-57.

Elayi, Josette. "Name of Deuteronomy's Author Found on Seal Ring." Biblical Archaeology Review 13:5 (September-October 1987):54-56.

Eliade, M. The Sacred and the Profane. New York: Harper & Row, 1978.

Epstein, Isidore. Judaism. Baltimore: Penguin Books, 1959.

Eslinger, L. "Watering Egypt (Deuteronomy XI 10-11)." Vetus Testamentum 37:1 (January 1987):85-90.

Fawver, Jay D., and R. Larry Overstreet. "Moses and Preventive Medicine." Bibliotheca Sacra 147:587 (July-September):270-85.

Fisch, Harold. Poetry with a Purpose: Biblical Poetics and Interpretation. Indiana Studies in Biblical Literature series. Bloomington, Ind.: Indiana University Press, 1988.

Fisher, Eugene J. "Lex Talionis in the Bible and Rabbinic Tradition." Journal of Ecumenical Studies 19:3 (Summer 1982):582-87.

Fitzmyer, Joseph A. "The Matthean Divorce Texts and Some New Palestinian Evidence." Theological Studies 37:2 (June 1976):197-226.

Fruchtenbaum, Arnold G. "Israel and the Church" In Issues in Dispensationalism, pp. 113-30. Edited by Wesley R. Willis and John R. Master. Chicago: Moody Press, 1994.

Gaster, Theodor H. "An Ancient Eulogy on Israel: Deuteronomy 33 3-5, 26-29." Journal of Biblical Literature 66 (1947):53-62.

Geldard, Mark. "Jesus' Teaching on Divorce: Thoughts on the Meaning of porneia in Matthew 5:32 and 19:9." Churchman 92:2 (1978):134-43.

Goldberg, Michael L. "The Story of the Moral: Gifts or Bribes in Deuteronomy?" Interpretation 38:1 (January 1984):15-25.

Gordis, Robert. "The Text and Meaning of Deuteronomy 33 27." Journal of Biblical Literature 67 (1947):69-72.

Gray, John. The Legacy of Canaan. Vol. 5 of Supplements to Vetus Testamentum series. 2nd revised edition. Leidon, Netherlands: E. J. Brill, 1965.

Haffner, Al. The High Cost of Free Love. San Bernardino, Calif.: Here's Life Publishers, 1989.

Harrison, R. K. Introduction to the Old Testament. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1969.

Harton, George M. "Fulfillment of Deuteronomy 28-30 in History and in Eschatology." Th.D. dissertation, Dallas Theological Seminary, 1981.

Hasel, Gerhard F. "The Sabbath in the Pentateuch." In The Sabbath in Scripture and History, pp. 21-43. Edited by Kenneth A. Strand. Washington: Review and Herald Publishing Association, 1982.

Hays, J. Daniel. "Applying the Old Testament Law Today." Bibliotheca Sacra 158:629 (January-March 2001):21-35.

Heiser, Michael S. "Deuteronomy 32:8 and the Sons of God." Bibliotheca Sacra 158:629 (January-March 2001):52-74.

Heth, William A., and Gordon J Wenham. Jesus and Divorce. London: Hodder and Stoughton, 1984.

Hoftijzer, J., and G. van der Kooij. Aramaic Texts from Deir Alla. Leiden, Netherlands: Brill, 1976.

Hoppe, Leslie J. "Deuteronomy and the Poor." The Bible Today 24:6 (November 1986):371-75.

_____. "Elders and Deuteronomy." Eglise et Theologie 14 (1983):259-72.

Houtman, C. "Another Look at Forbidden Mixtures." Vetus Testamentum 24:2 (1984):226-28.

Hurley, James B. Man and Woman in Biblical Perspective. Contemporary Evangelical Perspectives series. Grand Rapids: Zondervan Publishing House, 1981.

International Standard Bible Encyclopedia. 1939 ed., S.v. "Deuteronomy," by George L. Robinson.

Isaksson, Abel. "Marriage and Ministry in the New Temple." Translated by Neil Tomkinson. Th.D. dissertation, University of Uppsala, 1965.

Janzen, J. Gerald. "On the Most Important Word in the Shema (Deuteronomy VI 4-5)." Vetus Testamentum 37:3 (July 1987):280-300.

Johnson, John E. "The Old Testament Offices as Paradigm for Pastoral Identity." Bibliotheca Sacra 152:606 (April-June 1995):182-200.

Johnston, Robert M. "The Least of the Commandments': Deuteronomy 22:6-7 in Rabbinic Judaism and Early Christianity." Andrews University Seminary Studies 20:3 (Autumn 1982):205-15.

Josephus, Flavius. The Works of Flavius Josephus. Translated by William Whiston. Antiquities of the Jews. London: T. Nelson and Sons, 1866.

Kaiser, Walter C., Jr. Toward Old Testament Ethics. Grand Rapids: Zondervan Publishing House, 1983.

Kalland, Earl S. "Deuteronomy." In Deuteronomy-2 Samuel. Vol. 3 of The Expositor's Bible Commentary. 12 vols. Edited by Frank E. Gaebelein and Richard P. Polcyn. Grand Rapids: Zondervan Publishing House, 1992.

Kaufman, Stephen A. "The Stucture of the Deuteronomic Law." MAARAV 1 (1978-79):105-58.

Keil, C.F., and Franz Delitzsch. The Pentateuch, 3 vols. Translated by James Martin. Biblical Commentary on the Old Testament. N.p., reprint ed., Grand Rapids: Wm. B. Eerdmans Publishing Co., n.d.

Kitchen, Kenneth A. Ancient Orient and Old Testament. Downers Grove, Ill.: InterVarsity Press, 1966.

_____. "The Old Testament in its Context: 2 From Egypt to the Jordan." Theological Students' Fellowship Bulletin 60 (1971):3-11.

Kline, Meredith G. "Deuteronomy." In The Wycliffe Bible Commentary, pp. 155-204. Edited by Charles F. Pfeiffer and Everett F. Harrison. Chicago: Moody Press, 1962.

_____. Treaty of the Great King. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1963.

Laney, J. Carl. "Deuteronomy 24:1-4 and the Issue of Divorce." Bibliotheca Sacra 149:593 (January-March 1992):9-13

_____. The Divorce Myth. Minneapolis: Bethany House Publishers, 1981.

Hartley, J. E. Leviticus. Word Biblical Commentary series. Dallas: Word Books, 1992.

Lemaire, Andre. "Who or What Was Yahweh's Asherah?" Biblical Archaeology Review 10:6 (November-December 1984):42-51.

Lemche, N. P. "The Manumission of Slaves--The Fallow Year--The Sabbatical Year--The Jobel Year." Vetus Testamentum 26 (January 1976):38-59.

Livingston, G. Herbert. The Pentateuch in Its Cultural Environment. Grand Rapids: Baker Book House, 1974.

Longman, Tremper, III. "The Divine Warrior: The New Testament Use of an Old Testament Motif." Westminster Theological Journal 44 (Fall 1982):290-307.

Manor, Dale W. "A Brief History of Levirate Marriage as It Relates to the Bible." Near Eastern Archaeological Society Bulletin NS20 (Fall 1982):33-52.

Marcus, David. "Juvenile Delinquency in the Bible and the Ancient Near East." Journal of the Ancient Near Eastern Society of Columbia University 13 (1981):31-52.

Mattill, A. J., Jr. "Representative Universalism and the Conquest of Canaan." Concordia Theological Monthly 35:1 (1967):8-17.

Mayes, A. D. H. Deuteronomy. New Century Bible Commentary series. Grand Rapids: Wm. B. Eerdmans Publishing Co.; and London: Marshall, Morgan, and Scott; 1981.

McBride, S. Dean, Jr. "Polity of the Covenant People." Interpretation 41:3 (July 1987):229-44.

McCarthy, Dennis J. "Notes on the Love of God in Deuteronomy and the Father-Son Relationship between Yahweh and Israel." Catholic Biblical Quarterly 27 (1965):144-47.

_____. Treaty and Covenant. 2nd ed. Analecta Biblica. Rome: Pontifical Biblical Institute, 1978.

McKeating, Henry. "Sanctions Against Adultery in Ancient Israelite Society." Journal for the Study of the Old Testament 11 (1979):57-72.

Merrill, Eugene H. Deuteronomy. New American Commentary series. N.c.: Broadman & Holman Publishers, 1994.

_____. "Deuteronomy, New Testament Faith, and the Christian Life." In Integrity of Heart, Skillfulness of Hands, pp. 19-33. Edited by Charles H. Dyer and Roy B. Zuck. Grand Rapids: Baker Book House, 1994.

_____. Kingdom of Priests. Grand Rapids: Baker Book House, 1987.

_____. "Remembering: A Central Theme in Biblical Worship." Journal of the Evangelical Theological Society 43:1 (March 2000):27-36.

_____. "A Theology of the Pentateuch." In A Biblical Theology of the Old Testament, pp. 7-87. Edited by Roy B. Zuck. Chicago: Moody Press, 1991.

Millard, Alan R. "King Og's Iron Bed: Fact or Fancy?" Bible Review 6:2 (April 1990):16-21, 44.

_____ "The Question of Israelite Literacy." Bible Review 3:3 (Fall 1987):22-31.

Miller, Patrick D. Deuteronomy. Interpretation series. Louisville: John Knox Press, 1990.

_____. "The Human Sabbath: A Study in Deuteronomic Theology." Princeton Seminary Bulletin NS6:2 (1985):81-97.

Minnick, Mark. "The Lesson of the Dietary Laws." Biblical Viewpoint 19:2 (November 1985):29-37.

Moessner, David P. "Luke 9:1-50: Luke's Preview of the Journey of the Prophet Like Moses of Deuteronomy." Journal of Biblical Literature 102:4 (December 1983):575-605.

Monson, James M. The Land Between. By the Author, P.O. Box 1276, Jerusalem, 1983.

Moran, William L. "The Ancient Near Eastern Background of the Love of God in Deuteronomy." Catholic Biblical Quarterly 35 (1963):77-87.

Morgan, G. Campbell. Living Messages of the Books of the Bible. 2 vols. New York: Fleming H. Revell Co., 1912.

Morgan, J. P. "The Morality of Suicide: Issues and Options." Bibliotheca Sacra 148:590 (April-June 1991):214-30.

Morris, Leon. The Epistle to the Romans. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1988.

Murray, John. Divorce. Philadelphia: Presbyterian and Reformed Publishing Co., 1972.

Neal, Marshall. "A God Who Desires to Communicate." Biblical Viewpoint 19:2 (November 1985):38-47.

Nestle, D. Eberhard, ed. Novum Testamentum Graece. 21st ed. Stuttgart: Privileg. Wurtt. Bibelanstalt, 1952.

New Scofield Reference Bible. Edited by Frank E. Gaebelein, William Culbertson, Charles L. Feinberg, Allan A. MacRae, Clarence Mason, Alva J. McClain, Wilbur M. Smith, and John F. Walvoord. New York: Oxford University Press, 1967.

Nicholson, E. W. Deuteronomy and Tradition. Philadelphia: Fortress Press, 1967.

Noth, Martin. The Deuteronomistic History. 1943. English translation of the 2nd ed. Vol. 15 of the Supplement series. Sheffield, England: Journal for the Study of the Old Testament, 1981.

Payne, David F. Deuteronomy. Daily Study Bible series. Philadelphia: Westminster Press, 1985.

Pentecost, J. Dwight. Things to Come. Findlay, Ohio: Dunham Publishing Co., 1958.

_____. Thy Kingdom Come. Wheaton: Scripture Press Publications, Victor Books, 1990.

Rofe, Alexander. "The Monotheistic Argumentation in Deuteronomy IV 32-40: Contents, Composition and Text." Vetus Testamentum 35:4 (October 1985):434-45.

Rowley, Harold H. "Moses and the Decalogue." Bulletin of the John Rylands Library of the University of Manchester 34:1 (September 1951):81-118.

Rude, Terry. "The Theological Apex." Biblical Viewpoint 19:2 (November 1985):48-53.

_____. "The Theology of Deuteronomy." Biblical Viewpoint 19:2 (November 1985):62-72.

Ryrie, Charles C. "Biblical Teaching on Divorce and Remarriage." N.c.: By the Author, 1981.

_____. Dispensationalism. Chicago: Moody Press, 1995.

_____. Dispensationalism Today. Chicago: Moody Press, 1965.

_____. "The Doctrine of Capital Punishment." Bibliotheca Sacra 129:515 (July-September 1972):211-17.

_____. You Mean the Bible Teaches That . . .. Chicago: Moody Press, 1974.

Sailhamer, John H. "Exegetical Notes: Genesis 1:1-2:4a." Trinity Journal 5 NS (Spring 1984):73-82.

_____. The Pentateuch as Narrative. Grand Rapids: Zondervan Publishing House, 1992.

Scalise, Pamela J. "The Significance of Curses and Blessings." Biblical Illustrator 13:1 (Fall 1986):57-59.

Schulte, John Andrew. "Vows." Exegesis and Exposition 3:1 (Fall 1988):48-51.

Schultz, Samuel J. Deuteronomy. Everyman's Bible Commentary series. Chicago: Moody Press, 1971.

Schwantes, Siegfried J. A Short History of the Ancient Near East. Grand Rapids: Baker Book House, 1965.

Seeligmann, I. L. "A Psalm from Pre-Regal Times." Vetus Testamentum 14 (1964):75-92.

Skehan, Patrick W. "The Structure of the Song of Moses in Deuteronomy (Deut. 32:1-43)." Catholic Biblical Quarterly 13:2 (April 1951):153-63.

Smedes, Lewis B. "An Introduction to Mission Beyond the Mission'." Theology, News and Notes 30:3 (October 1983):2-3.

Sprinkle, Joe M. "Old Testament Perspectives on Divorce and Remarriage." Journal of the Evangelical Theological Society 40:4 (December 1997):529-50.

Stevens, David E. "Does Deuteronomy 32:8 Refer to Sons of God' or Sons of Israel'?" Bibliotheca Sacra 154:614 (April-June 1997):131-41.

Steveson, Pete. "The Law: God's Standard for Life." Biblical Viewpoint 19:2 (November 1985):10-15.

Strauss, Lehman. The Eleven Commandments. 2nd ed. Neptune, N.J.: Loizeaux Brothers, 1975.

Student Map Manual. Jerusalem: Pictorical Archive (Near Eastern History) Est., 1979.

Terrien, Samuel. The Elusive Presence. New York: Harper & Row, 1978.

Thompson, J. A. Deuteronomy. Tyndale Old Testament Commentaries series. Downers Grove, Ill.: InterVarsity Press, 1974.

Townsend, Jeffrey L. "Fulfillment of the Land Promise in the Old Testament." Bibliotheca Sacra 142:568 (October-December 1985):320-37.

Van Leeuwen, Raymond C. "What Comes out of God's Mouth: Theological Wordplay in Deuteronomy 8." Catholic Biblical Quarterly 47 (January 1985):55-57.

von Rad, Gerhard. Deuteronomy. London: SCM, 1966.

Walton, John H. "Deuteronomy: An Exposition of the Spirit of the Law." Grace Theological Journal 8:2 (Fall 1987):213-25.

Watson, Thomas. The Ten Commandments. 1692; reprint ed., Edinburgh: The Banner of Truth Trust, 1976.

Weinfeld, Moshe. Deuteronomy and the Deuteronomic School. Oxford: Clarendon Press, 1972.

Wenham, Gordon J. The Book of Leviticus. New International Commentary on the Old Testament series. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1979.

_____. "The date of Deuteronomy: linch-pin of Old Testament Criticism." Themelios 10:3 (April 1985):15-20; 11:1 (September 1985):15-18.

_____. "The Structure and Date of Deuteronomy." Ph.D. dissertation, University of London, 1969.

Wisdom, Thurman. "The Message of the Song of Moses." Biblical Viewpoint 19:2 (November 1985):54-61.

Wood, Leon. A Survey of Israel's History. Grand Rapids: Zondervan Publishing House, 1970.

Wright, Chris. "Principles of Punishment in Deuteronomy." Third Way 6:7 (July-August 1983):15-16.

Wright, Christopher J. H. "What Happened Every Seven Years in Israel?" Evangelical Quarterly 56:3 (July 1984):129-38; 56:4 (October 1984):193-201.

Wright, David P. "Deuteronomy 21:1-9 as a Rite of Elimination." Catholic Biblical Quarterly 49:3 (July 1987):387-403.

Wright, G. Ernest. "The Lawsuit of God: A Form-Critical Study of Deuteronomy 32." In Israel's Prophetic Heritage, pp. 26-67. Edited by Bernhard W. Anderson and Walter Harrelson. London: SCM Press, 1962.

Wright, G. Ernest, and Reginald H Fuller. The Book of the Acts of God. Garden City, N.Y.: Doubleday, 1960.

Wright, Logan S. "MKR in 2 Kings XII 5-17 and Deuteronomy XVIII 8." Vetus Testamentum 39:4 (October 1989):438-48.

Yamauchi, Edwin M. "Cultural Aspects of Marriage in the Ancient World." Bibliotheca Sacra 135:539 (July-September 1978):241-52.

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 4 (Chapter Introduction)

INTRODUCTION TO DEUTERONOMY 4

This chapter contains an exhortation to Israel to keep the commands, statutes, and judgments of God, urged from the superior excellency of them to those of all other nations, Deu 4:1, from the manner in which they were delivered, out of the midst of fire, by a voice of words, but no similitude seen, Deu 4:9, and particularly the Israelites are cautioned against idolatry, from the consideration of the goodness of God to them, in bringing them out of Egypt, Deu 4:16, and the rather Moses is urgent upon them to be diligent in their obedience to the laws of God, because he should quickly be removed from them, Deu 4:21, and should they be disobedient to them, it would provoke the Lord to destroy them, or to carry them captive into other lands, Deu 4:25 though even then, if they repented and sought the Lord, and became obedient, he would be merciful to them, and not forsake them, Deu 4:29 and they are put in mind again of the amazing things God had done for them, in speaking to them out of fire, and they alive; in bringing them out of another nation, and driving out other nations to make room for them; all which he improves, as so many arguments to move them to obedience to the divine commands, Deu 4:32 and then notice is taken of the three cities of refuge, separated on this side Jordan, Deu 4:41, and the chapter is concluded with observing, that this is the law, and these the testimonies, Moses declared and repeated to the children of Israel in the country of Sihon and Og, who were delivered into their hands, and their lands possessed by them, which laid them under fresh obligations to yield obedience to God, Deu 4:44.