Text -- Deuteronomy 4:35-49 (NET)

4:35 You have been taught that the Lord alone is God– there is no other besides him. 4:36 From heaven he spoke to you in order to teach you, and on earth he showed you his great fire from which you also heard his words. 4:37 Moreover, because he loved your ancestors, he chose their descendants who followed them and personally brought you out of Egypt with his great power 4:38 to dispossess nations greater and stronger than you and brought you here this day to give you their land as your property. 4:39 Today realize and carefully consider that the Lord is God in heaven above and on earth below– there is no other! 4:40 Keep his statutes and commandments that I am setting forth today so that it may go well with you and your descendants and that you may enjoy longevity in the land that the Lord your God is about to give you as a permanent possession.

The Narrative Concerning Cities of Refuge

4:41 Then Moses selected three cities in the Transjordan, toward the east. 4:42 Anyone who accidentally killed someone without hating him at the time of the accident could flee to one of those cities and be safe. 4:43 These cities are Bezer, in the desert plateau, for the Reubenites; Ramoth in Gilead for the Gadites; and Golan in Bashan for the Manassehites.

The Setting and Introduction of the Covenant

4:44 This is the law that Moses set before the Israelites. 4:45 These are the stipulations, statutes, and ordinances that Moses spoke to the Israelites after he had brought them out of Egypt, 4:46 in the Transjordan, in the valley opposite Beth Peor, in the land of King Sihon of the Amorites, who lived in Heshbon. (It is he whom Moses and the Israelites attacked after they came out of Egypt. 4:47 They possessed his land and that of King Og of Bashan– both of whom were Amorite kings in the Transjordan, to the east. 4:48 Their territory extended from Aroer at the edge of the Arnon valley as far as Mount Siyon– that is, Hermon– 4:49 including all the Arabah of the Transjordan in the east to the sea of the Arabah, beneath the watershed of Pisgah.)

Commentary -- Word/Phrase Notes (per phrase)

Wesley: Deu 4:37

Keeping his eye fixed upon him, as the father doth on his beloved child.

Wesley: Deu 4:44

More punctually expressed in the following chapter, to which these words are a preface.

JFB: Deu 4:41-43

(See on Jos 20:7).

JFB: Deu 4:44-49

This is a preface to the rehearsal of the law, which, with the addition of various explanatory circumstances, the following chapters contain.

JFB: Deu 4:46

That is, "house" or "temple of Peor." It is probable that a temple of this Moabite idol stood in full view of the Hebrew camp, while Moses was urging the exclusive claims of God to their worship, and this allusion would be very significant if it were the temple where so many of the Israelites had grievously offended.

JFB: Deu 4:49

More frequently, Ashdoth-pisgah (Deu 3:17; Jos 12:3; Jos 13:20), the roots or foot of the mountains east of the Jordan.

Clarke: Deu 4:41

Then Moses severed three cities - See the law relative to the cities of refuge explained, Num 35:11 (note), etc.

Clarke: Deu 4:43

Bezer in the wilderness - As the cities of refuge are generally understood to be types of the salvation provided by Christ for sinners; so their names have been thought to express some attribute of the Redeemer of mankind. See them explained Jos 20:7-8 (note)

I Suppose the last nine verses of this chapter to have been added by either Joshua or Ezra.

Calvin: Deu 4:35

35.Unto thee it was shewed He first says that God had so proved His divinity by miracles and prodigies, that the Israelites might know certainly that He was God. Whence, too, he concludes that He is the only God; for although God’s holy name be torn in pieces by various opinions, whilst each one manufactures his own gods for himself, yet is it still sure that the power and dominion of God cannot be withdrawn from Him, but reside in a single subject, as the logicians say. Therefore the essence of the one God overthrows and annihilates all the other deities which we foolishly invent for ourselves. And this we must carefully remark, for this has been the common error of all ages, to seek for a mixture of many gods, whereas all these imaginations should vanish before the brightness of the true God. In the following verse he confirms this declaration, because God instructed His people out of heaven, and in the fire. Is it, however, asked how these two points accord which seem to be opposed to each other, that God’s voice was heard from heaven and from the midst of the fire? I reply, that Moses simply means that the voice which flowed out of the fire into the people’s ears was distinguished by plain indications which proved it to be heavenly.

Calvin: Deu 4:37

37.And because he loved These words admit of two meanings; for the copulative conjunction stands at the beginning of the verse, — “ And because he loved thy fathers,” and also before the next clause, “and he chose their seed;” the reasons here assigned might, therefore, be taken in connection with the previous sentence, viz., that so many miracles were wrought because God had chosen Abraham and his seed. Others understand it differently, that this people was honored with so many blessings by God because He loved their fathers. In this case they omit the copula in the middle of the verse, as must be often done. In the main, there is little discrepancy; for Moses desires to shew that whatever good things God has conferred upon His people are gratuitous, by which circumstance he commends God’s grace the more. He had said that by unusual favor this nation was taken from the midst of another; and he now adds that this was done on no other account but because God had embraced Abraham, Isaac, and Jacob with His love, and persevered in the same love towards their posterity. But we must remark that by the word “love” is expressed that favor which springs of mere generosity, so as to exclude all worthiness in the person beloved, as may be more clearly gathered from other passages, viz., Deu 7:8, and Psa 78:68, and as is pretty plain from the context here, wherein he attributes the election of the people to the love with which God had honored their fathers. If any object that God’s election is eternal, the objection is readily solved, for the seed of Abraham was separated from all nations, because God had gratuitously adopted their father. We now understand the meaning of Moses, that the deliverance of the people was only to be ascribed to God’s goodness. He thus amplifies this blessing by another circumstance, viz., that God had preferred to great and mighty nations this ignoble people, whose own proper worthiness could not have acquired His favor.

Calvin: Deu 4:39

39.Know therefore this day He again inculcates what we have lately spoken of, that the glory of the one true God was proved by the miracles, but he does so by way of exhortation. For he desires them carefully and attentively to consider what God had shewn them, because in so plain a matter there would be no excuse for error or ignorance. He therefore infers from what had gone before, that the people must beware of shutting their eyes against the clear revelation of God’s power, and therefore urges them to keep it in memory, because man’s ingratitude is but too prone to forgetfulness. He afterwards reminds them wherefore God would be known, viz., that they might keep His Law and obey His statutes. The sum is, that they would be inexcusable if they did not obediently receive the Law, which they knew to have come from God; for they must needs be worse than stupid if the majesty of God, known and understood by so many proofs, did not awaken them to reverence. And lest they should undervalue the doctrine as proceeding from a mortal man, he expressly confesses, indeed, that he is the minister, and yet that he had set before them nothing which he had not received from God.

Calvin: Deu 4:41

God had destined, as we have before seen, ²²¹ six cities for refuge, in case any one had killed a man, provided he could prove his innocence before the judges. As to the three which He had appointed on the other side of Jordan, Moses records that he had faithfully performed what God had commanded. Hence it appears that, although he could not immediately comply with God’s command to its full extent, still he did not wait until the three other cities could be added; but that, as far as circumstances permitted, he discharged his duty. Hence let us learn that, even when we cannot at once entirely carry out what God commands us to do, we are still to be by no means idle. For nothing but sheer laziness stands in our way, unless we speedily commence at God’s command what it is His will to finish and accomplish by the hands of others.

Calvin: Deu 4:44

44.And this is the Law This last passage refers to the same thing, viz., that the Law was promulgated anew when the people had now reached the threshold of the promised land, in order that they might be more disposed to obedience, especially when the two tribes and a half had now, by the conquest of the Amorites, obtained a resting-place and a home; for this is the reason why their habitation is mentioned, because the taste of the favor already received ought to stir up their zeal to proceed more cheerfully. We shall elsewhere remark on the country and names of places. It is sufficient here to recollect, that the memory of the Law was renewed, after their inheritance without the promised land had been obtained by the sons of Reuben and Gad, and half the tribe of Manasseh, and when their assured possession was before the eyes of the rest. But Moses shews that, although he might explain the Law at fuller length, still nothing had been added to that summary which was originally promulgated; but he rather indicates, that whatever he had taught them during the forty years, had had no other object than that they might more faithfully and exactly keep the Law of God.

Defender: Deu 4:37

Israel was not God's chosen people because it deserved to be, but "because He loved thy fathers." God had made an unconditional promise to Abraham, Isaac and Jacob because of their faithfulness, not that of their "seed after them.""

TSK: Deu 4:35

know : 1Sa 17:45-47; 1Ki 18:36, 1Ki 18:37; 2Ki 19:19; Psa 58:11, Psa 83:18

none else : Deu 32:23; Exo 15:11; 1Sa 2:2; Isa 44:6, Isa 44:8, Isa 45:5, Isa 45:18, Isa 45:22; Mar 12:29, Mar 12:32; 1Jo 5:20, 1Jo 5:21

TSK: Deu 4:36

Deu 4:33; Exo 19:9, Exo 19:19, Exo 20:18-22, Exo 24:16; Neh 9:13; Heb 12:18, Heb 12:25

TSK: Deu 4:37

because : Deu 7:7-9, Deu 9:5, Deu 10:15; Psa 105:6-10; Isa 41:8, Isa 41:9; Jer 31:1; Mal 1:2; Luk 1:72, Luk 1:73; Rom 9:5

and brought : Exo 13:3, Exo 13:9, Exo 13:14

in his sight : 2Ch 16:9; Psa 32:8, Psa 34:15

with his : Deu 4:34; Psa 114:1-6, Psa 136:10-15; Isa 51:9-11, Isa 63:11, Isa 63:12

TSK: Deu 4:38

drive : Deu 7:1, Deu 9:1-5, Deu 11:23; Exo 23:27, Exo 23:28; Jos 3:10; Psa 44:2, Psa 44:3

as : Deu 2:31-37, 3:1-16, Deu 8:18

TSK: Deu 4:39

and consider : Deu 32:29; 1Ch 28:9; Isa 1:3, Isa 5:12; Hos 7:2

the Lord : Deu 4:35; Jos 2:11; 1Ch 29:11; 2Ch 20:6; Psa 115:3, Psa 135:6; Dan 4:35

TSK: Deu 4:40

keep : Deu 4:1, Deu 4:6, Deu 28:1-14; Lev 22:31, Lev 26:1-13; Jer 11:4; Joh 14:15, Joh 14:21-24

it may go : Deu 5:16, Deu 6:3, Deu 6:18, Deu 12:25, Deu 12:28, Deu 22:7; Eph 6:3; 1Ti 4:8

TSK: Deu 4:41

Num 35:6, Num 35:14, Num 35:15; Jos 20:2-9

TSK: Deu 4:42

Deu 19:1-10; Num 35:6, Num 35:11, Num 35:12, Num 35:15-28; Heb 6:18

TSK: Deu 4:43

Bezer : Bezer is the same as Bozra, formerly a royal city of Edom. See note on Gen 36:33. Jos 20:8

Ramoth : Ramoth was a celebrated city in the mountains of Gilead, placed by Eusebius fifteen miles east from Philadelphia or Ammon, and by Jerome in the neighbourhood of Jabbok, and consequently north of Philadelphia. Jos 21:38; 1Ki 4:13, 1Ki 22:3, 1Ki 22:4; 1Ch 6:80

Golan : This city gave name to the district of Gaulonitis, now called Djolan, which comprises the plain to south of Djedour or Iturea, and to the west of Haourancaps1 . icaps0 ts southern frontier is the Nahar Aweired, by which it is separated from the district of Erbad, and the Sheriat el Mandhour, which separates it from the district of El Kefaratcaps1 . ocaps0 n the west it is limited by the territory of Feik, and on the north-west by Djebel Heish, or mount Hermon. Jos 21:27; 1Ch 6:71

TSK: Deu 4:44

This is evidently an introduction to the discourse of the subsequent chapters. Moses having practically improved some particulars in the history of Israel, proceeded to repeat and enforce the laws which he had delivered before, with additions and explanations, beginning with the ten commandments.

Deu 1:5, Deu 17:18, Deu 17:19, Deu 27:3, Deu 27:8, Deu 27:26, Deu 33:4; Lev 27:34; Num 36:13; Mal 4:4; Joh 1:17

TSK: Deu 4:45

These : Deu 6:17, Deu 6:20; 1Ki 2:3; Psa 119:2, Psa 119:14, Psa 119:22, Psa 119:24, Psa 119:111

statutes : Deu 4:1; Psa 119:5

judgments : Psa 119:7

TSK: Deu 4:46

On this side : Deu 4:47, Deu 1:5, Deu 3:29; Num 32:19

over : Deu 3:29

Bethpeor : Beth-peor was a city which was situated, according to Eusebius, opposite Jericho, and six miles above Livias. As the name signifies ""the house of Peor,""it is probable that there was a temple to Peor, situated in this place, full in view of the people, while Moses was pressing upon them the worship of Jehovah alone; and perhaps the very temple where so many had sinned to their own destruction.

Moses : Deu 1:4, Deu 2:30-36, Deu 3:8; Num 21:21-32

TSK: Deu 4:47

Deu 3:1-14, Deu 29:7, Deu 29:8; Num 21:33-35

TSK: Deu 4:48

Aroer : Deu 2:36, Deu 3:12; Jos 13:24-33

even unto : The Samaritan interpreter has, ""unto the mountain of snow, which is Hermon.""See note on Deu 3:9.

Sion : Deu 3:9; Psa 133:3

TSK: Deu 4:49

under the springs : Deu 3:17, Deu 34:1; Jos 13:20

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."

Barnes: Deu 4:41-43

These verses are inserted between two distinct and complete discourses for the reason to which they themselves call attention ("Then Moses severed three cities,"etc.); i. e., the fact narrated took place historically after Moses spoke the one discourse and before he delivered the other. In thus severing the three cities of refuge Moses carried out a previous command of God (see the marginal references); and so followed up his exhortations to obedience by setting a punctual example of it, as far as opportunity was given him.

Deu 4:43

In the plain country - literally, "in the land of the Mishor."The word means a level tract of land; but when used (Deu 3:10; Jos 13:9, etc.) with the article, seems to be the proper name for the smooth downs of Moab, which reach from the Jordan eastward of Jericho far into the Desert of Arabia, and which form a striking contrast alike to the rugged country west of the river, and to the higher and remarkable districts belonging to Bashan northward.

Bezer is, with little certainty, identified with Bostra, or (1 Macc. 5:36) Bosor. Golan gave the name of Gaulonitis to a district of some extent east of the sea of Galilee and north of the Hieromax; but the exact site of the city if uncertain.

Barnes: Deu 4:44-49

These verses would be more properly assigned to the next chapter. They are intended to serve as the announcement and introduction of the address now to be commenced. Deu 4:44 gives a kind of general title to the whole of the weighty address, including in fact the central part and substance of the book, which now follows in 22 chapters, divided into two groups:

(a) Deut. 5\endash 11,

(b) Deut. 12\endash 26.

The address was delivered when they had already received the first-fruits of those promises Deu 4:46, the full fruition of which was to be consequent on their fulfillment of that covenant now again about to be rehearsed to them in its leading features.

Deu 4:48

Sion must not be confounded with Zion (compare Psa 48:2.).

Poole: Deu 4:36

Out of heaven i.e. out of the air, above Mount Sinai. See Exo 19:9 20:18,22 . Upon earth; at the top of Mount Sinai.

Poole: Deu 4:37

In his sight keeping his eye fixed upon him, as the father doth on his beloved child. Or, with his presence , i.e. he did not send them forth by Moses, but he himself was present with them, and as it were marched along with them, in the pillar of cloud and fire.

Poole: Deu 4:41

As God had commanded him Num 35:6,14

Poole: Deu 4:44

Which hath been generally intimated already, but is more particularly and punctually expressed in the following chapter, to which these words are a preface.

Haydock: Deu 4:38

Day. They had already conquered the mighty kingdoms of Sehon and of Og. (Menochius)

Haydock: Deu 4:39

Other. The power of the true and only God is not confined to the sea, or to the land, &c., (Calmet) as the pagans believed that of their various idols was. (Haydock)

Haydock: Deu 4:41

Then, &c. This piece of history seems to be placed out of its natural order, by another hand. (Calmet) ---

Yet if we attend to the method of Moses, in his other works, we shall not hastily conclude that it is an interpolation. He frequently repeats what has already been specified. He had received and order from God to appoint these three cities of refuge, (Numbers xxxv. 14,) after he had given the land to the tribes of Ruben, &c., Numbers xxxii. This he executes at the conclusion of this discourse; and hence takes occasion to mention how they had taken possession of this country. (Haydock)

Haydock: Deu 4:42

Before. The Rabbins say, when two people had refused to speak to one another for three days, it was a sufficient indication of their enmity. (Selden, Jur. iv. 2.)

Haydock: Deu 4:43

Wilderness, or plains of Moab, at the mouth of the Jordan. It is sometimes called Besor, and is very different from Bozra of Idumea, (Isaias lxiii. 1,) a very famous city, known to profane authors by the name of Bostra. ---

Ramoth, one of the strongest towns of Galaad, 15 miles west of Philadelphia, (Eusebius) where Achab, king of Israel, received a mortal wound, 3 Kings xxii. 3. ---

Golon, or Gaulan, gave its name to Gaulanitis, a part of Batanea, lying on the southern parts of the division of Gad, though the city belonged to Manasses. The lower Gaulanitis lay towards the lake of Genezareth, and had Gamala for its capital. (Cellarius) (Calmet)

Haydock: Deu 4:48

Sion begins here with s, being the northern boundary of the tribe of Manasses, east of the Jordan; whereas the famous Sion, on which the temple was built, is written with ts, and lay on the west side of the Jordan, (Haydock) in the tribe of Juda, chap. iii. 8. (Calmet)

Haydock: Deu 4:49

Wilderness, which Moses commonly calls the salt sea, (on account of the asphalte with which it abounds,) or the sea of Araba, as it lies at the extremity of the plains of Moab, which are sometimes called Araboth, "deserts," because they were more fit for pasturage than for ploughing. (Calmet)

Gill: Deu 4:35

Unto thee it was showed,.... What the Lord did in Egypt:

that thou mightest know that the Lord he is God, there is none else besides him; that he is the one only living and true God, and there is no other: this phrase is often used by the Prophet Isaiah, to express the same great article of faith.

Gill: Deu 4:36

Out of heaven he made thee to hear his voice, that he might instruct thee,.... Thunder is the voice of God, and by which he instructs men in the greatness of his power, Job 26:14, &c. unless his voice in giving the law, which was for the instruction of Israel, is meant; for that was heard on earth, on Mount Sinai, to which the following refers:

and upon earth he showed thee his great fire; on Mount Sinai, which burned with it:

and thou heardest his words out of the midst of the fire; the ten commands, and therefore may well be called, a fiery law; see Deu 4:12.

Gill: Deu 4:37

And because he loved thy fathers,.... Not their immediate fathers, whose carcasses fell in the wilderness, and entered not into the good land because of their unbelief, but their more remote fathers or ancestors, Abraham, Isaac, and Jacob, who had some singular testimonies of the love of God to them, Abraham is called their friend of God, and Isaac was the son of promise in whom the seed was called; and Jacob is particularly said to be loved by God, when Esau was hated:

therefore he chose their seed after them; not to eternal life and salvation, but to the enjoyment of external blessings and privileges, to be called by his name, and to set up his name and worship among them, and to be a special people to him above all people on the earth, as to outward favours, both civil and ecclesiastical:

and brought thee out in his sight with his mighty power out of Egypt; which was done not only in the sight of the Egyptians openly, they not daring to hinder them, as the wonders wrought to oblige them to let them go out, done in the sight of the Israelites as before observed, but in the sight of God, he going before them in the pillar of cloud and fire, smiling upon them the Israelites, and looking with a frown upon the host of the Egyptians, and conducting the people by the angel of his presence.

Gill: Deu 4:38

To drive out nations from before thee, greater and mightier than thou art,.... The seven nations of the land of Canaan, which were more in number and mightier in power and strength than they, and particularly the Amorites, who were already driven out and dispossessed of their country, even the kingdoms and nations of Sihon and Og:

to bring thee in to give thee their land for an inheritance, as it is this day; referring, as Aben Ezra observes, to the inheritance of the land of the two kings of the Amorites, which the tribes of Reuben and Gad, and the half tribe of Manasseh, were put into the possession of already.

Gill: Deu 4:39

Know therefore this day, and consider it in thine heart,.... Own and acknowledge it now with thy mouth, and lay it up and consider it in thine heart hereafter, as a truth of the greatest importance to be professed and held fast, and to be thought of and meditated upon continually, and never to be forgotten:

that the Lord he is God in heaven above, and upon the earth beneath; that he has made both, and is the possessor and Lord of them, and does what he pleases with them; that the one is his throne, his dwelling place, and the other his footstool; and that the inhabitants of both are his creatures, and under his authority and command, and he can dispose of them as he pleases:

there is none else; no God in heaven or in earth beside him.

Gill: Deu 4:40

Thou shall keep therefore his statutes, and his commandments,.... All his laws, moral, ceremonial, and judicial, partly being under obligation to him for all the great and good things done by him for them before enumerated, and partly and chiefly because he is the Lord God in heaven and in earth, and has a right to command and ought to be obeyed:

which I command thee this day; in the name of the Lord, and which he repeated, opened, and explained, and charged them afresh to observe; otherwise they were such that had been given long ago:

that it may go well with thee, and with thy children after thee; that they and theirs might enjoy temporal mercies, and continue in the land of Canaan, and partake of all the blessings in it, as follows, and of the sanctuary of the Lord, and the privileges of it:

and that thou mayest prolong thy days upon the earth, which the Lord thy God giveth thee for ever; that is, that they and theirs might live long in the land of Canaan, which the Lord gave for an inheritance for ever, provided they kept his law, and were obedient to his commands; see Deu 6:25, and though they have had several interruptions by their captivities, and especially by their present very long one, yet when they shall return and seek the Lord their God, and David their king, they shall have their land restored to them again, and shall never more be dispossessed of it.

Gill: Deu 4:41

Then Moses severed three cities,.... To be cities of refuge, according to the command of God, Num 35:14 this he did when he had conquered the two kingdoms of the Amorites, that God had given them for an inheritance to the tribes of Reuben and Gad, and the half tribe of Manasseh, Deu 4:38 though Jarchi says, and so other Jewish writers, that persons were not received into them until the three cities appointed in the land of Canaan were separated for the like use; See Gill on Num 35:14 and these were:

on this side Jordan, toward the rising sun; on that side of the river on which the plains of Moab lay, and the kingdoms of the Amorites, and to the east of Jordan: so Jarchi remarks,"on that side which is on the east of Jordan;''see Jos 20:8.

Gill: Deu 4:42

That the slayer might flee thither,.... For refuge; the slayer of a man, but not any slayer, but

which should kill his neighbour unawares; by accident to him, without any design and intention to kill him; ignorantly, as the Septuagint version; and so Onkelos:

and hated him not in times past; it having never appeared that there had been a quarrel between them, and that the slayer had shown any enmity to the man slain any time before the fact, or bore a grudge against him, or spite unto him:

and that, fleeing unto one of these cities, he might live; in peace and safety unto his own death, or unto the death of the high priest, when he was released from his confinement to the city of his refuge, and might return to his tribe, house, family, and possessions.

Gill: Deu 4:43

Namely, Bezer in the wilderness,.... In Jos 20:8, it is added "upon the plain"; this perhaps was the wilderness of Moab, in the plains of it, the same with Bozrah, see Jer 48:24 and in the Apocrypha:"Hereupon Judas and his host turned suddenly by the way of the wilderness unto Bosora; and when he had won the city, he slew all the males with the edge of the sword, and took all their spoils, and burned the city with fire,'' (1 Maccabees 5:28)it was in the

plain country of the Reubenites, or lay in that part of the country which was allotted to them, and which they gave to the Levites, 1Ch 6:78,

and Ramoth in Gilead of the Gadites; it lay in that part of Mount Gilead, and among the cities of it, which fell to the share of the tribe of Gad, and was by them given to the Levites, 1Ch 6:80, this city is frequently in Scripture called Ramothgilead; see 1Ki 4:13.

and Golan in Bashan, of the Manassites, or "Gaulon", as the Septuagint, and from hence the country round about was called Gaulanitis; all Bashan, the kingdom of Og, was given to the half tribe of Manasseh, and out of it this city was given by them to the Levites, 1Ch 6:71, and appointed a city of refuge: now as these cities were typical of Christ, there may be something observed in the names of them as agreeing with him. "Bezer" signifies "a fortified place"; Christ is the fortress, mountain, and place of defence for his people, and strong hold to which the prisoners of hope turn, the strong tower whither the righteous run and are safe. "Ramoth" signifies "exaltations"; which may point both at the exaltation of Christ in human nature at the right hand of God, and the exaltation of his people by him, who are raised by him from a low estate to sit among princes, and to inherit the throne of glory, and by whom he is exalted in his person, office, and grace. "Golan" signifies "revealed" or" manifested": so Christ has been manifest in the flesh, and is revealed to sinners, when they are called by his grace; to whom they flee for refuge, and lay hold on him, the hope set before them.

Gill: Deu 4:44

And this is the law which Moses set before the children of Israel. Not the law concerning the cities of refuge, but the law of the ten commands repeated in the following chapter; so Jarchi remarks,"this which he should set in order after this section;''as he does in the next chapter, where he repeats in order the ten precepts, and makes observations on the manner of the delivery of them, and urges obedience to them.

Gill: Deu 4:45

These are the testimonies, and the statutes, and the judgments,.... The laws, moral, ceremonial, and judicial, delivered in the following chapters; which are renewed, repeated, and explained: which Moses spake unto the children of Israel, after they came forth out of Egypt; in the third month after they came from thence these laws were delivered to him at Mount Sinai, and he declared them to them; and now afresh, near forty years after, repeated them to them in the plains of Moab.

Gill: Deu 4:46

On this side Jordan, in the valley, over against Bethpeor,.... Where the Israelites abode some time; see Deu 3:29,

in the land of Sihon king of the Amorites, who dwelt at Heshbon; which was now conquered, and in the hands of the Israelites:

whom Moses and the children of Israel smote, after they came out of Egypt; not as soon as, or quickly after they came from thence; for it was but a few months ago since this conquest was made, whereas it was near forty years since they came out of Egypt.

Gill: Deu 4:47

And they possessed his land, and the land of Og king of Bashan,.... Seized upon them, and took them as their own, and divided them for an inheritance among two of their tribes and half another:

two kings of the Amorites; which is more than once observed, that it might be taken notice of that these were of the nations of the Canaanites Israel were to root out, and possess their land:

which were on this side Jordan, toward the sun rising; which lands and kingdoms lay to the east of Jordan, on that side of it on which were the plains of Moab, where Moses and Israel now were.

Gill: Deu 4:48

From Aroer, which is by the bank of the river Arnon,.... A city of Moab, which was situated on the bank of the river Arnon, that was on the border of Moab, Deu 2:36,

even unto Mount Sion, which is Hermon; the meaning is, that the lands of these two kings conquered by Israel reached from the city Aroer on the river Arnon to Mount Hermon, the one being the southern, the other the northern boundary of them. Here Hermon has another name Sion, and is to be carefully distinguished from Mount Zion near Jerusalem; it lying in a different country, and being written with a different letter in the Hebrew language. In the Septuagint version it is called Seon, and by the Targums of Jonathan and Jerusalem the mount of snow; See Gill on Deu 3:9.

Gill: Deu 4:49

And all the plain on this side Jordan eastward,.... The plains of Moab, on that side of Jordan to the east:

even unto the sea of the plain; the sea of Sodom, the salt sea:

under the springs of Pisgah; that rose from Mount Pisgah, the same with Ashdothpisgah, Deu 3:17.

Commentary -- Verse Notes / Footnotes

NET Notes: Deu 4:36

¹ tn Heb “and his words you heard from the midst of the fire.”

NET Notes: Deu 4:37

¹ tn The concept of love here is not primarily that of emotional affection but of commitment or devotion. This verse suggests that God chose Israel to be his special people because he loved the patriarchs (Abraham, Isaac, Jacob) and had promised to bless their descendants. See as well Deut 7:7-9.

² tc The LXX, Smr, Syriac, Targum, and Vulgate read a third person masculine plural suffix for the MT’s 3rd person masculine singular, “his descendants.” Cf. Deut 10:15. Quite likely the MT should be emended in this instance.

NET Notes: Deu 4:38

¹ tn Heb “(as) an inheritance,” that is, landed property that one can pass on to one’s descendants.

NET Notes: Deu 4:40

¹ tn Heb “commanding” (so NRSV).

NET Notes: Deu 4:42

¹ tn Heb “the slayer who slew his neighbor without knowledge.”

² tn Heb “yesterday and a third (day).” The point is that there was no animosity between the two parties at the time of the accident and therefore no motive for the killing.

NET Notes: Deu 4:44

¹ tn Heb “the sons of Israel” (likewise in the following verse).

NET Notes: Deu 4:48

¹ tn The words “their territory extended” are supplied in the translation for stylistic reasons. In the Hebrew text vv. 47-49 are all one sentence, but for the sake of English style and readability the translation divides the text into two sentences.

² sn Mount Siyon (the Hebrew name is שִׂיאֹן [si’on], not to be confused with Zion [צִיּוֹן, tsiyyon]) is another name for Mount Hermon, also called Sirion and Senir (cf. Deut 3:9).

NET Notes: Deu 4:49

¹ sn The sea of the Arabah refers to the Dead Sea, also known as the Salt Sea in OT times (cf. Deut 3:17).

² tn The meaning of the Hebrew term אַשְׁדֹּת (’ashdot) is unclear. It is usually translated either “slopes” (ASV, NAB, NIV, NRSV, NLT) or “watershed” (NEB).

Geneva Bible: Deu 4:35

Unto thee it was shewed, that thou mightest ^{( z )} know that the LORD he [is] God; [there is] none else beside him.

^{( z )} He shows the reason why God did these miracles.

Geneva Bible: Deu 4:37

And because ^{( a )} he loved thy fathers, therefore he chose their seed after them, and brought thee out in his sight with his mighty power out of Egypt;

^{( a )} Freely, and not because they deserved it.

Geneva Bible: Deu 4:40

Thou shalt keep therefore his statutes, and his commandments, which I command thee this day, that it may ^{( b )} go well with thee, and with thy children after thee, and that thou mayest prolong [thy] days upon the earth, which the LORD thy God giveth thee, for ever.

^{( b )} God promises reward not for our merits, but to encourage us, and to assure us that our labour will not be lost.

Geneva Bible: Deu 4:45

These [are] the ^{( c )} testimonies, and the statutes, and the judgments, which Moses spake unto the children of Israel, after they came forth out of Egypt,

^{( c )} The articles and points of the covenant.

Geneva Bible: Deu 4:49

And all the plain on this side Jordan eastward, even unto ^{( d )} the sea of the plain, under the springs of Pisgah.

^{( d )} That is, the salt sea.

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.

MHCC: Deu 4:41-49

Here is the introduction to another discourse, or sermon, Moses preached to Israel, which we have in the following chapters. He sets the law before them, as the rule they were to work by, the way they were to walk in. He sets it before them, as the glass in which they were to see their natural face, that, looking into this perfect law of liberty, they might continue therein. These are the laws, given when Israel was newly come out of Egypt; and they were now repeated. Moses gave these laws in charge, while they encamped over against Beth-peor, an idol place of the Moabites. Their present triumphs were a powerful argument for obedience. And we should understand our own situation as sinners, and the nature of that gracious covenant to which we are invited. Therein greater things are shown to us than ever Israel saw from mount Sinai; greater mercies are given to us than they experienced in the wilderness, or in Canaan. One speaks to us, who is of infinitely greater dignity than Moses; who bare our sins upon the cross; and pleads with us by His dying love.

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.

Matthew Henry: Deu 4:41-49

Here is, 1. The nomination of the cities of refuge on that side Jordan where Israel now lay encamped. Three cities were appointed for that purpose, one in the lot of Reuben, another in that of Gad, and another in that of the half tribe of Manasseh, Deu 4:41-43. What Moses could do for that people while he was yet with them he did, to give example to the rulers who were settled that they might observe them the better when he was gone. 2. The introduction to another sermon that Moses preached to Israel, which we have in the following chapters. Probably it was preached the next sabbath day after, when the congregation attended to receive instruction. He had in general exhorted them to obedience in the former chapter; here he comes to repeat the law which they were to observe, for he demands a universal but not an implicit obedience. How can we do our duty if we do not know it? Here therefore he sets the law before them as the rule they were to work by, the way they were to walk in, sets it before them as the glass in which they were to see their natural face, that, looking into this perfect law of liberty, they might continue therein. These are the testimonies, the statutes, and the judgments, the moral, ceremonial, and judicial laws, which had been enacted before, when Israel had newly come out of Egypt, and were now repeated, on this side Jordan, Deu 4:44-46. The place where Moses gave them these laws in charge is here particularly described. (1.) It was over-against Beth-peor, an idol-temple of the Moabites, which perhaps Moses sometimes looked towards, with a particular caution to them against the infection of that and other such like dangerous places. (2.) It was upon their new conquests, in the very land which they had got out of the hands of Sihon and Og, and were now actually in possession of, Deu 4:47. Their present triumphs herein were a powerful argument for obedience.

Keil-Delitzsch: Deu 4:35

Israel was made to see all this, that it might know that Jehovah was God ( האלהים , the God, to whom the name of elohim rightfully belonged), and there was none else beside Him (cf. Deu 4:39, Deu 32:39; Isa 45:5-6).

Keil-Delitzsch: Deu 4:36

But the Lord had spoken to Israel chiefly down from heaven (cf. Exo 20:19 [22]), and that out of the great fire, in which He had come down upon Sinai, to chastise it. יסּר does not mean "to instruct the people with regard to His truth and sovereignty,"as Schultz thinks, but "to take them under holy discipline"( Knobel ), to inspire them with a salutary fear of the holiness of His ways and of His judgments by the awful phenomena which accompanied His descent, and shadowed forth the sublime and holy majesty of His nature.

Keil-Delitzsch: Deu 4:37-38

All this He did from love to the fathers of Israel (the patriarchs): " and indeed because He loved thy fathers, He chose his seed (the seed of Abraham, the first of the patriarchs) after him, and brought thee (Israel) out of Egypt by His face with great power, to drive out...and to bring thee, to give thee their land...so that thou mightest know and take to heart...and keep His laws ,"etc. With regard to the construction of these verses, the clause כּי ותחת (and because) in Deu 4:37 is not to be regarded as dependent upon what precedes, as Schultz supposes; nor are Deu 4:37 and Deu 4:38 to be taken as the protasis, and Deu 4:39, Deu 4:40 as the apodosis (as Knobel maintains). Both forms of construction are forced and unnatural. The verses form an independent thought; and the most important point, which was to bind Israel to faithfulness towards Jehovah, is given as the sum and substance of the whole address, and placed as a protasis at the head of the period. The only thing that admits of dispute, is whether the apodosis commences with ויּבחר (" He chose ,"Deu 4:37), or only with ויּוצאך (" brought thee out "). Either is possible; and it makes no difference, so far as the main thought is concerned, whether we regard the choice of Israel, or simply the deliverance from Egypt, in which that choice was carried into practical effect, as the consequence of the love of Jehovah to the patriarchs. - The copula ו before תהת is specially emphatic,"and truly," and indicates that the sum and substance of the whole discourse is about to follow, or the one thought in which the whole appeal culminates. It was the love of God to the fathers, not the righteousness of Israel (Deu 9:5), which lay at the foundation of the election of their posterity to be the nation of Jehovah's possession, and also of all the miracles of grace which were performed in connection with their deliverance out of Egypt. Moses returns to this thought again at Deu 10:15, for the purpose of impressing it upon the minds of the people as the one motive which laid them under the strongest obligation to circumcise the foreskin of their heart, and walk in the fear and love of the Lord their God (Deu 10:12.). - The singular suffixes in זרעו (his seed) and אחריו after him) refer to Abraham, whom Moses had especially in his mind when speaking of "thy fathers,"because he was pre-eminently the lover of God (Isa 41:8; 2Ch 20:7), and also the beloved or friend of God (Jam 2:23; cf. Gen 18:17.). " By His face "points back to Exo 33:14. The face of Jehovah was Jehovah in His personal presence, in His won person, who brought Israel out of Egypt, to root out great and mighty nations before it, and give it their land for an inheritance. " As this day "(clearly shows), viz., by the destruction of Sihon and Og, which gave to the Israelites a practical pledge that the Canaanites in like manner would be rooted out before them. The expression "as this day"does not imply, therefore, that the Canaanites were already rooted out from their land.

Keil-Delitzsch: Deu 4:39-40

By this the Israelites were to know and lay it to heart, that Jehovah alone was God in heaven and on earth, and were to keep His commandments, in order that ( אשׁר ) it might be well with them and their descendants, and they might have long life in Canaan. כּל־היּמים , "all time,"for all the future (cf. Exo 20:12).

Keil-Delitzsch: Deu 4:41-43

Selection of Three Cities of Refuge for Unintentional Manslayers on the East of the Jordan. - The account of this appointment of the cities of refuge in the conquered land on the east of the Jordan is inserted between the first and second addresses of Moses, in all probability for no other reason than because Moses set apart the cities at that time according to the command of God in Num 35:6, Num 35:14, not only to give the land on that side its full consecration, and thoroughly confirm the possession of the two Amoritish kingdoms on the other side of the Jordan, but also to give the people in this punctual observance of the duty devolving upon it an example for their imitation in the conscientious observance of the commandments of the Lord, which he was now about to lay before the nation. The assertion that this section neither stood after Num, nor really belongs there, has a little foundation as the statement that its contents are at variance with the precepts in Deut 19. "Toward the sunrising"is introduced as a more precise definition; היּרדּן עבר , like מזרחה in Num 32:19 and Num 34:15. On the contents of Deu 4:42, comp. Num 35:15. The three towns that were set apart were Bezer, Ramoth, and Golan . " Bezer in the steppe , (namely) in the land of the level "(The Amoritish table-land: Deu 3:10). The situation of this Levitical town and city of refuge, which is only mentioned again in Jos 20:8; Jos 21:36, and 1Ch 6:63, has not yet been discovered. Bezer was probably the same as Bosor (1 Macc. 5:36), and is possibly to be seen in the Berza mentioned by Robinson ( Pal. App. p. 170). Ramoth in Gilead, i.e., Ramoth-Mizpeh (comp. Jos 20:8 with Jos 13:26), was situated, according to the Onom ., fifteen Roman miles, or six hours, to the west of Philadelphia ( Rabbath-Ammon ); probably, therefore, on the site of the modern Salt , which is six hours' journey from Ammân (cf. v. Raumer , Pal. pp. 265, 266). - Golan , in Bashan , according to Eusebius ( s. v. Gaulon or Golan ), was still a very large village in Batanaea even in his day, from which the district generally received the name of Gaulonitis or Joan ; but it has not yet been discovered again.

Keil-Delitzsch: Deu 4:44-49

Announcement of the Discourse upon the Law. - First of all, in Deu 4:44, we have the general notice in the form of a heading: " This is the Thorah which Moses set before the children of Israel; "and then, in Deu 4:45, Deu 4:46, a fuller description of the Thorah according to its leading features," testimonies, statutes, and rights "(see at Deu 4:1), together with a notice of the place and time at which Moses delivered this address. "On their coming out of Egypt," i.e., not "after they had come out,"but during the march, before they had reached the goal of their journeyings, viz., (Deu 4:46) when they were still on the other side of the Jordan. "In the valley," as in Deu 3:29. "In the land of Sihon," and therefore already upon ground which the Lord had given them for a possession. The importance of this possession as the first-fruit and pledge of the fulfilment of the further promises of God, led Moses to mention again, though briefly, the defeat of the two kings of the Amorites, together with the conquest of their land, just as he had done before in Deu 2:32-36 and 3:1-17. On Deu 4:48, cf. Deu 3:9, Deu 3:12-17. Sion , for Hermon (see at Deu 3:9).

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).

Constable: Deu 4:41-43

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

Moses included the record of his appointment of Bezer, Ramoth, and Golan as the three cities of refuge east of the Jordan. He probably did so because this important event took place after his first address and before he delivered his second speech. The two and one-half tribes were beginning to settle in Transjordan.

The inclusion of this historical incident also serves a literary function. It provides a kind of intermission for the reader following the emotional climax at the end of the first address. It allows him or her to recover from its strong impact before the next long address begins.

Deuteronomy, as Leviticus, is essentially a narrative document. Moses interspersed much legal material in the narrative of Leviticus, and he interspersed much sermonic material in the narrative of Deuteronomy. In both books there is less narrative material than legal or sermonic material.

Constable: Deu 4:44-49

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

These verses are similar to 1:4-5. They summarize and introduce with historical references what follows. In a larger sense these verses summarize all of chapters 1-3. This is narration about Moses, not a discourse by Moses.

"This address, which is described in the heading as the law which Moses set before the Israelites, commences with a repetition of the decalogue, and a notice of the powerful impression which was made, through the proclamation of it by God Himself, upon the people who were assembled round Him at Horeb (chap. v). In the first and more general part, it shows that the true essence of the law, and of that righteousness which the Israelites were to strive after, consisted in loving Jehovah their God with all their heart (chap. vi); that the people were bound, by virtue of their election as the Lord's people of possession, to exterminate the Canaanites with their idolatrous worship, in order to rejoice in the blessing of God (chap. vii.); but more especially that, having regard on the one hand to the divine chastisement and humiliation which they had experienced in the desert (chap. viii.), and on the other hand to the frequency with which they had rebelled against their God (chap. ix. 1--x. 11), they were to beware of self-exaltation and self-righteousness, that in the land of Canaan, of which they were about to take possession, they might not forget their God when enjoying the rich productions of the land, but might retain the blessings of their God for ever by a faithful observance of the covenant (chap. x. 12--xi. 32). Then after this there follows an exposition of the different commandments of the law (chap. xii.--xxvi.)."⁶⁴

The law (v. 44, Heb. torah) here refers to the covenant text itself rather than to the Pentateuch, its normal referent.

"The law given at Sinai is properly a suzerainty treaty rather than a legal code, and Deuteronomy is a covenant-renewal document. Consequently it has some modification or modernizations of the code given originally."⁶⁵

". . . there is no distinctive anthropology in Deuteronomy because in this covenant text the individual is of relatively little significance. It is Israel, the vassal, that is highlighted in the book whose purpose is to show the Sovereign's redemptive, covenantal claims on and relationship to a people through whom He would manifest His saving will."⁶⁶

Note that God gave this law, ". . . to the sons of Israel." As I have pointed out previously, the Mosaic Law had a double purpose. God gave it primarily as a revelation of Himself, mankind, and the essential requirements for their relationship. He has preserved it in Scripture for all believers because it still has this revelatory value. However, God also gave the law to regulate the life of the Israelites religiously, governmentally, and domestically. This regulatory purpose is what ended with the death of Jesus Christ. The law of Christ (Gal. 6:2) has replaced the Old (Mosaic) Covenant by specifying new regulations for believers since Jesus Christ died.

"Testimonies denoted covenant stipulations. Statutes were laws that were written down or inscribed on some suitable medium. Ordinances were the decisions of a judge."⁶⁷

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

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Copyright 2003 by Thomas L. Constable

Haydock: Deuteronomy (Book Introduction)

INTRODUCTION.

THE BOOK OF DEUTERONOMY.

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

Gill: Deuteronomy (Book Introduction)

INTRODUCTION TO DEUTERONOMY

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

Gill: Deuteronomy 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.