Moses went and spoke these words to all Israel.
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Moses went and spoke these words to all Israel.
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And Moses went and spake these words unto all Israel.
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And Moses went and spoke these words unto all Israel.
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John Trapp 1656 · Public Domain Deu 31:1 And Moses went and spake these words…
Deu 31:1 And Moses went and spake these words unto all Israel.
Ver. 1. Went and spake,] i.e., Went on to speak, setting things in order before his death.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain Went and spake, i.e. proceeded or continued to speak,…
Went and spake, i.e. proceeded or continued to speak, a usual Hebrew phrase. Or, went to the place where he had assembled the people, that he might speak to them.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
Matthew Henry 1710 · Public Domain Loth to part (we say) bids oft farewell. Moses…
Loth to part (we say) bids oft farewell. Moses does so to the children of Israel: not because he was loth to go to God, but because he was loth to leave them, fearing that when he had left them they would leave God. He had finished what he had to say to them by way of counsel and exhortation: here he calls them together to give them a word of encouragement, especially with reference to the wars of Canaan, in which they were now to engage. It was a discouragement to them that Moses was to be removed at a time when he could so ill be spared: though Joshua was continued to fight for them in the valley, they would want Moses to intercede for them on the hill, as he did, Exo 17:10. But there is no remedy: Moses can no more go out and come in, Deu 31:2. Not that he was disabled by any decay either of body or mind; for his natural force was not abated, Deu 24:7. But he cannot any longer discharge his office; for, 1. He is 120 years old, and it is time for him to think of resigning his honour and returning to his rest. He that had arrived at so great an age then, when seventy or eighty was the ordinary stint, as appears by the prayer of Moses (Psa 90:10), might well think that he had accomplished as a hireling his day. 2. He is under a divine sentence: Thou shalt not go over Jordan. Thus a full stop was put to his usefulness; hitherto he must go, hitherto he must serve, but no further. So God had appointed it and Moses acquiesces: for I know not why we should any of us desire to live a day longer than while God has work for us to do; nor shall we be accountable for more time than is allotted us. But, though Moses must not go over himself, he is anxious to encourage those that must.
I. He encourages the people; and never could any general animate his soldiers upon such good grounds as those on which Moses here encourages Israel. 1. He assures them of the constant presence of God with them (Deu 31:3): The Lord thy God. that has led thee and kept thee hitherto will go over before thee; and those might follow boldly who were sure that they had God for their leader. He repeats it again (Deu 31:6) with an emphasis: "The Lord thy God, the great Jehovah, who is thine in covenant, he it is, he and no less, he and no other, that goes before thee; not only who by his promise has assured thee that he will go before thee; but by his ark, the visible token of his presence, shows thee that he does actually go before thee." And he repeats it with enlargement: "Not only he goes over before thee at first, to bring thee in, but he will continue with thee all along, with thee and thine; he will not fail thee nor forsake thee; he will not disappoint thy expectations in any strait, nor will he ever desert thy interest; be constant to him, and he will be so to thee." This is applied by the apostle to all God's spiritual Israel, for the encouragement of their faith and hope; unto us is this gospel preached, as well as unto them He will never fail thee, nor forsake thee, Heb 13:5. 2. He commends Joshua to them for a leader: Joshua, he shall go over before thee, Deu 31:3. One whose conduct, and courage, and sincere affection to their interest, they had had long experience of; and one whom God had ordained and appointed to be their leader, and therefore, no doubt, would own and bless, and make a blessing to them. See Num 27:18. Note, It is a great encouragement to a people when, instead of some useful instruments that are removed, God raises up others to carry on his work. 3. He ensures their success. The greatest generals, supported with the greatest advantages, must yet own the issues of war to be doubtful and uncertain; the battle is not always to the strong nor to the bold; an ill accident unthought of may turn the scale against the highest hopes. But Moses had warrant from God to assure Israel that, notwithstanding the disadvantages they laboured under, they should certainly be victorious. A coward will fight when he is sure to be a conqueror. God undertakes to do the work - he will destroy these nations; and Israel shall do little else than divide the spoil - thou shalt possess them, Deu 31:3. Two things might encourage their hopes of this: - (1.) The victories they had already obtained over Sihon and Og (Deu 31:4), from which they might infer both the power of God, that he could do what he had done, and the purpose of God, that he would finish what he had begun to do. Thus must we improve our experience. (2.) The command God had given them to destroy the Canaanites (Deu 7:2; Deu 12:2), to which he refers here (Deu 31:5, that you may do unto them according to all which I have commanded you), and from which they might infer that, if God had commanded them to destroy the Canaanites, no doubt he would put it into the power of their hands to do it. Note, What God has made our duty we have reason to expect opportunity and assistance from him for the doing of. So that from all this he had reason enough to bid them be strong and of a good courage, Deu 31:6. While they had the power of God engaged for them they had no reason to fear all the powers of Canaan engaged against them.
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II. He encourages Joshua, Deu 31:7, Deu 31:8. Observe, 1. Though Joshua was an experienced general, and a man of approved gallantry and resolution, who had already signalized himself in many brave actions, yet Moses saw cause to bid him be of good courage, now that he was entering upon a new scene of action; and Joshua was far from taking it as an affront, or as a tacit questioning of his courage, to be thus charged, as sometimes we find proud and peevish spirits invidiously taking exhortations and admonitions for reproaches and reflections. Joshua himself is very well pleased to be admonished by Moses to be strong and of good courage. 2. He gives him this charge in the sight of all Israel, that they might be the more observant of him whom they saw thus solemnly inaugurated, and that he might set himself the more to be an example of courage to the people who were witnesses to this charge here given to him as well as to themselves. 3. He gives him the same assurances of the divine presence, and consequently of a glorious success, that he had given the people. God would be with him, would not forsake him, and therefore he should certainly accomplish the glorious enterprise to which he was called and commissioned: Thou shalt cause them to inherit the land of promise. Note, Those shall speed well that have God with them; and therefore they ought to be of good courage. Through God let us do valiantly, for through him we shall do victoriously; if we resist the devil, he shall flee, and God shall shortly tread him under our feet.
Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Gill 1763 · Public Domain And Moses went and spake these words unto all…
And Moses went and spake these words unto all Israel. The following words, even to the whole body of the people summoned together on this occasion. It seems that after Moses had made the covenant with them he was directed to, he dismissed the people to their tents, and went to his own, and now returned, having ordered them to meet him again, very probably at the tabernacle; with which agrees the Targum of Jonathan, he"went to the tabernacle of the house of doctrine;''though, according to Aben Ezra, he went to the each tribes separately, as they lay encamped; his words are these,"he went to every tribe and tribe, to acquaint them that he was about to die, and that they might not be afraid, and to strengthen their hearts;''he adds,"in my opinion he then blessed them, though their blessings are afterwards written;''which is not improbable.
And Moses went and spake these words unto all Israel. The following words, even to the whole body of the people summoned together on this occasion. It seems that after Moses had made the covenant with them he was directed to, he dismissed the people to their tents, and went to his own, and now returned, having ordered them to meet him again, very probably at the tabernacle; with which agrees the Targum of Jonathan, he"went to the tabernacle of the house of doctrine;''though, according to Aben Ezra, he went to the each tribes separately, as they lay encamped; his words are these,"he went to every tribe and tribe, to acquaint them that he was about to die, and that they might not be afraid, and to strengthen their hearts;''he adds,"in my opinion he then blessed them, though their blessings are afterwards written;''which is not improbable.
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Deuteronomy 31:2
deu 31:2
deu 31:2
deu 31:2And he said unto them, I am an hundred and twenty years old this day,.... Whether the meaning is, that that day precisely was his birthday, is a question; it may be the sense is only this, that he was now arrived to such an age; though Jarchi takes it in the first sense, to which are objected his words in Deu 31:14; yet it seems by Deu 32:48 that having delivered to the children of Israel the song he was ordered this day to write, on the selfsame day he was bid to go up to Mount Nebo and die: and it is a commonly received tradition with the Jews, that Moses died on the same day of the month he was born; See Gill on Deu 34:7.
I can no more go out and come in; not that he could no longer go out of his tent and return without great trouble and difficulty, being so decrepit; but that he could not perform his office as their ruler and governor, or go out to battle and return as their general; and this not through any incapacity of body or mind, both being vigorous, sound, and well, as is clear from Deu 34:7; but because it was the will of God that he should live no longer to exercise such an office, power, and authority:
also the Lord hath said unto me, or "for the Lord has said" (r), and so is a reason of the foregoing; the Targum is,"the Word of the Lord said:"
thou shalt not go over this Jordan: to which he and the people of Israel were nigh, and lay between them and the land of Canaan, over which it was necessary to pass in order to go into it; but Moses must not lead them there, this work was reserved for Joshua, a type of Christ; not Moses and his law, or obedience to it, is what introduces any into the heavenly Canaan only Jesus and his righteousness; see Deu 3:27.
(r) "praesertim cum et Dominus", V. L. sometimes signifies "for". See Noldius, p. 285. So Ainsworth and Patrick here.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain Moses encourages the people and Joshua, ver. 1-8. 23.…
Moses encourages the people and Joshua, ver. 1-8. 23. Delivers to the priests the law, to be read every seventh year, ver. 9-13. God informs Moses of his approaching death, and the future apostasy of Israel, ver. 14-18. Orders him to write a song, which should be a testimony against them, ver. 19-22. Moses gives the law to the Levites to lay up beside the ark, and bids them assemble the people to hear his song, ver. 24-30.
Went and spake - Continued to speak, an usual Hebrew phrase.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain Moses, being one hundred and twenty years old and…
CHAPTER XXXI
Moses, being one hundred and twenty years old and about to die,
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calls the people together, and exhorts them to courage and
obedience, 1-6.
Delivers a charge to Joshua, 7, 8.
Delivers the law which he hod written to the priests, with a
solemn charge that they should read it every seventh year,
publicly to all the people, 9-13.
The Lord calls Moses and Joshua to the tabernacle, 14.
He appears to them, informs Moses of his approaching death, and
delivers to him a prophetical and historical song, or poem,
which he is to leave with Israel, for their instruction and
reproof, 15-21.
Moses writes the song the same day, and teaches it to the
Israelites, 22;
gives Joshua a charge, 23;
finishes writing the book of the law, 24.
Commands the Levites to lay it up in the side of the ark,
25, 26.
Predicts their rebellions, 27.
Orders the elders to be gathered together, and shows them what
evils would befall the people in the latter days, 28, 29,
and repeats the song to them, 30.
NOTES ON CHAP. XXXI
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain Deu 31:1-2. Went and spake — Continued to speak,…
Deu 31:1-2. Went and spake — Continued to speak, a usual Hebrew phrase. Go out and come in — Perform the office of a leader or governor, because my death approaches.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain Went. Began. (Menochius) --- "Concluded." Septuagint, continued, or, just…
Went. Began. (Menochius) --- "Concluded." Septuagint, continued, or, just before he dismissed the audience, he spoke to them as follows. Josephus (iv. 8,) thinks that this took place the day after his first harangue. (Calmet)
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Lange's Commentary on the Holy Scriptures 1864 · Public Domain The Surrender of Office and Work as a Pause…
The Surrender of Office and Work as a Pause to the Third Discourse
Deu_31:1-30
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1And Moses went and spake these words unto all Israel. 2And he said unto them, I am an hundred and twenty years old this day; I can no [I will not be able] more go out and come in: also [and] the Lord hath said unto me, Thou shalt not go over this Jordan. 3The Lord thy God, he will go over before thee, and he will destroy these nations [Gentiles] from before thee, and thou shalt possess them: and Joshua he shall go over before thee, as the Lord hath said. 4And the Lord shall do unto them as he did to Sihon, and to Og, kings of the Amorites, and unto the land of them, whom he destroyed. 5And the Lord shall give them up before your face, that ye may do unto them according unto all the commandments which I have commanded you. 6Be strong and of a good courage [firm], fear not, nor be afraid of [tremble before] them: for the Lord thy God, he it is that doth go with thee, he will not fail thee, nor forsake thee. 7And Moses called unto Joshua, and said unto him in the sight of all Israel, Be strong and of a good courage [and firm]: for thou must [shalt] go with this people unto the land which the Lord hath sworn unto their fathers to give them; and thou shalt cause them to inherit it. 8And the Lord, he it is that doth go before thee; he will be with thee, he will not fail thee, neither forsake thee: fear not, neither be dismayed. 9And Moses wrote this law, and delivered [gave] it unto the priests the sons of Levi, which bare the ark of the covenant of the Lord, and unto all the elders of Israel. 10And Moses commanded them, saying, At the end of every seven years, in the solemnity of the year of release [year of Jubilee], in the feast of tabernacles, 11When all Israel is come [In the coming of all Israel] to appear before [by over against the face of] the Lord thy God in the place which he shall choose, thou shalt read [proclaim] this law before all Israel in their hearing. 12Gather the people together, men, and women, and children, and thy stranger that is within thy gates, that they may hear, and fear the Lord your God, and observe to do all the 13words of this law: And that their children which have not known [do not yet know] anything, may [shall] hear, and learn to fear the Lord your God, as long as ye live in the land whither ye go over Jordan to possess it. 14And the Lord said unto Moses, Behold, thy days approach that thou must die [near are thy days to die]: call Joshua, and present yourselves in the tabernacle of the congregation, that I may give him a charge. And Moses and Joshua went and presented themselves in the tabernacle of the congregation. 15And the Lord appeared in the tabernacle in a pillar of a cloud: and the pillar of the cloud stood over the door of the tabernacle. 16And the Lord said unto Moses, Behold, thou shalt sleep [margin: liest down] with thy fathers, and this people will rise up, and go a whoring after the gods of the strangers of the land [of the foreign land]1 whither they go to be among them, and will forsake me, and break my covenant which I have made with them.
17Then [And] my anger shall be kindled against them in that day, and I will forsake them, and I will hide my face from them, and they shall be devoured [for a consumption] and many evils and troubles shall befall [margin: find them] them, so that they will say in that day, Are not these evils come upon [have they not 18found us] us, because our God is not among us? And [But] I will surely [or still] hide my face in that day for all the evils which they shall have wrought, in that 19[for] they are turned unto other gods. Now therefore [And now] write ye this song for you, and teach it the children of Israel; put it in their mouths, that this song may be a witness for me against the children of Israel. 20For when I shall have brought [For I will bring]2 them into the land which I sware unto their fathers, that floweth with milk and honey; and they shall have eaten [they eat] and filled themselves, and waxen fat; then will they [and] turn unto other gods, and serve them, and provoke [reject, despise] me, and break my covenant. 21And it shall come to pass, when many evils and troubles are befallen [shall find] them, that this song shall testify against them [margin: before them] as a witness: for it shall not be forgotten out of the mouths of their seed: for I know their imagination which they go about [margin: do]3 even now, before I have brought them into the land which I sware. 22Moses therefore wrote this song the same day, and taught it the children of Israel. 23And he gave Joshua the son of Nun a charge, and said, Be strong and of a good courage [firm]: for thou shalt bring the children of Israel into the land which I sware unto them: and I will be with thee. 24And it came to pass, when Moses had made an end of writing the words of this law in [upon] a 25book, until they were finished, That [Then] Moses commanded the Levites which bare the ark of the covenant of the Lord, saying, 26Take this book of the law, and put it in [by] the side of the ark of the covenant of the Lord your God, that it may be there for a witness against thee. 27For I know thy rebellion [obstinacy], and thy stiff neck: behold, while I am yet alive with you this day, ye have been rebellious against the Lord; and how much more [will ye be] after my death? 28Gather unto me all the elders of your tribes, and your officers, that I may [and I will] speak these words in their ears, and call heaven and earth to record against them. 29for I know that after my death ye will utterly [surely] corrupt yourselves, and turn aside from the way which I have commanded you; and evil will befall [meet] you in the latter days; because ye will do evil in the sight of the Lord, to provoke him to anger through the work of your hands. 30And Moses spake in the ears of all the congregation of Israel the words of the song until they were ended.
EXEGETICAL AND CRITICAL
1. It forms as it appears a third last Selah, comprehending the two earlier. In the first Pause we have the designation of the cities of refuge on the east of the Jordan, that the office of Moses as rescuing life might clearly appear; in the second, the setting up of the monumental stones on the west of Jordan, as Moses work is to place the law in the life of Israel. The office and work, which now in the third pause are surrendered, relate therefore to the whole land of the chosen people.
2. Deu_31:1-8. The close. 1) In reference to Moses himself. Deu_31:1-2. And Moses went, Deu_31:1, is not a continuation of 1 (Hengst. speaks further, proceeds); the Sept. gives a sense better suited to the connection, completed, closed his discourse. It is literally either went away (Baumgarten: into his tent where he composed his written discourses, brought up to the last point, Deu_31:9), comp. Deu_31:14; then we must supply, and after he came again, he spake; or in order to emphasize the personal close, after the actual, the literal discourses were closed with chap. 30; i.e., and he came, entered, after his previous retiring from sight. Schultz supplies: anew, “or it is spoken still once more of the discourses generally, (Deu_1:1; Deu_4:45; Deu_5:1; Deu_27:1 ).” It is essentially as if it were: he prepared himself and spake. [The Bib. Com. regards the word as redundant, but it is better to take it as Schroeder and Keil, prepared himself, rose up, or began.—A. G.]. Deu_31:2. Comp. Deu_34:7 (Exo_7:7). The apparent diversity is only that between the personal perception of Moses, the presentiment of his death, and the view of his contemporaries, chap. 34. Does he say חיום with respect to his birth-day? The announcement of his age stands by itself and has no necessary influence upon what follows, which rather has its ground in the last clause of the verse. אוכל (also may be regarded as intimating that in the future, with such an age, he would not be able.—Go out and come in does not designate the leadership of Moses, but his personal work Deu_28:6 and here only that. It is not therefore to draw attention, Schultz, to any failing, declining strength לפני. Comp. Deu_27:17 The thought is completed first in the last clause of the Verse. Comp. besides, upon Deu_1:37; Deu_3:26 Deut 31:31; Deu_3:1 to Deu_6:2) In reference to Israel. It closes his years of wandering under the leading of Jehovah. Comp. Deu_9:3; Deu_9:1.—He not directly in opposition to Moses, but emphatically pointing away from Moses to the Lord. Joshua would naturally stand as the one opposed to Moses, but he is rather placed by the Lord as the successor, the continuation to Moses. Hence, as the law-giving is both of Moses and of God, so also the emphatic expression here is equally suited to Joshua and to Jehovah. Comp. Deu_3:28 Deu_31:4. Comp. Deu_2:3 Deu_31:5. Comp. Deu_7:2 Deu_31:6. Comp. Deu_20:3 and Deu_4:31. Neither suffer them to sink down, thus to leave them without His guiding hand, nor indeed entirely forsake them Heb_13:5).
Deu_31:7; Deu_8:3) In reference to Joshua: “the last words from Moses to him.” (Schultz). Deu_31:7. Solemnly as it is formally in the sight of all. Comp. Deu_1:38; Deu_3:28 What was formerly said to the people is here addressed to its leader; for what is becoming to them, is not only also becoming to him, but is first truly incumbent upon him. Deu_31:8 : as Deu_31:6 Comp. still Deu_1:21.
3. The handing over of the Mosaic work. Deu_31:9-13. Comp. Intro., § 2. The writing on the part of Moses, Deu_31:9, is made prominent indeed because such prominence was generally necessary with respect to the priests, etc., but particularly necessary for the special charge, Deu_31:10 sq. The significance of the written, fixed form, thus appears already from both classes of officials, the ecclesiastical and the civil, who as permanent, and thus distinguished from the temporary activity of Joshua, come into view with regard to the law. For the priests see Intro.,§ 4, I. 22. Beth the construction with אֶל, and the mention of all the elders of Israel, to whom the literal giving would be out of place, as also the whole connection, evidently shows that the giving of the book by Moses is not to be understood of the material book, literally given out of the hand, but as a formal assignment, or an addressing of the law to these persons. Both officers are necessary for the charge, Deu_31:10; the priests for the law, the elders for the people. Comp. Deu_15:1. מוֹעֵד is a definite time (Exo_9:5), Schultz: the time at which the year of release began; Keil: the festival time of the year of release, since he places the tabernacle feast at the expiration of the civil year (Exo_23:16), Knobel: the specified time of the sabbatical year, and indeed at its close. It might designate also the festal gathering (Deu_31:11). Schultz: “That the people might thereby be incited to spend this year of rest in their employment with the word of God.” Bahr: “It was not intended for this purpose, but as a solemn promulgation of the fundamental law of the State, of the embodied covenant with Jehovah, and at the same time for the leading back and restoration, so far as departures had found entrance into the life of the people;” which at all events is better suited to what follows than the view of Keil, that “it was for the purpose of quickening and refreshing the people with the law, etc., in order to make the law beloved by the people as a gracious gift of God,” an entirely subjective aim and purpose according to the experience of David, Psalms 19. Moses neither emphasizes the propriety of the sabbatical year, nor signalizes its idea, nor even generally the idea of the feast of tabernacles, but what was opportune for the required reading of the law, i.e., Deu_31:11 : the gathering of the whole people at the place of the sanctuary (chaps. 12, 16.). Thou, i.e., the priestly and civil magistrate who represents Israel. According to Neh_8:1, the priest Ezra. [We learn also from this passage in Neh., not only that Ezra read in the book of the law day by day, but that the book of the law was the Pentateuch, not merely Deuteronomy, since Ezra had actually read from the earlier portions of the Pentateuch. Comp. Neh_8:14-15, with Lev_23:4; Lev_23:40. See also Hengstenberg, Authen. II., pp. 153–163, and Keil, who well says, “Ezra did not regard the book of Deuteronomy like the critics of our day, as the true national law book, an acquaintance with which was all that the people required.”—A. G.]. According to the Talmud: the king. But Deu_31:12 expressly requires the gathering of all the people in all its parts for this purpose. The object of the ordinance is here clearly and fully declared. Although that object was elsewhere (Deu_6:6 sq.; Deu_11:18 sought, yet it is cared for here in the most solemn and public manner. So that every excuse, over against this solemn testimony of the law, even the natural ignorance of the children, Deu_31:13, may fall away. Comp. further Deu_4:10.
4. Deu_31:14-23. After the Mosaic close, there follows now immediately the divine conclusion, and in the same order or succession of thought, as 1–8: Moses, Israel, Joshua. Deu_31:14 is connected with Deu_31:2, as to Moses, and the actual approach of his death gives the middle term between what is there said and what is here required. Comp. Gen_47:29. That I may give him, is the new stage, the directly divine appointment, in distinction from Deu_31:7 sq. and Num_27:16 sq. Moses goes to the appointed place, Joshua alone with him. We need not suppose that either Israel or its representatives were dismissed (Schultz); it would have been more solemn still if the people in the meantime remained before the tabernacle and awaited the return (Luk_1:10 Herxheimer: “Here, for the first time, Joshua stands by the side of Moses before the God who reveals Himself.” Deu_31:15. Comp. Exo_13:21; Exo_40:34; Num_12:5; Exo_33:9. The pillar of cloud stands high over the entrance. Since in Deu_31:16 the discourse is still addressed to Moses, it resumes again his death (Gen_47:30; Joh_11:11; 1Th_4:13), which also serves to introduce what follows, and appears once more in reference to the people of Israel (Deu_31:3). The people appear only restrained, kept down. Its nature1 is to rise up again as soon as possible. זָנָה—to turn aside, especially from a wife, thus to commit adultery, to run after many paramours, etc. (Exo_34:15 sq.; Lev_17:7; Lev_20:5 sq.; Num_14:33; Num_15:39), Jehovah the husband of Israel, the covenant a marriage covenant. נֵכַר־ of the strange foreign land (Gen_35:2; Jos_24:23), not as Knobel, Keil, foreign gods of the land, since that would have been the same as other gods. It rather calls attention to the fact that Canaan, because of its past idolatrous nature, is a rejected (נכר) land (Deu_9:4 sq.). Upon forsake me comp. Deu_31:6; Deu_31:8 (Deu_32:15 sq.); and for the rest, Gen_17:14; Lev_26:15 (Num_15:31). Deu_31:17. Comp Deu_29:26; Deu_7:16. Others: Many and pressing (oppressive) evils. Israel must pronounce its judgment with its own mouth. Schultz: “They were attributing their necessities and distress to his want of power rather than to his righteousness; the Lord protracts their sorrows to bring them to a better mind” (?) What follows does not necessarily imply this thought, for although there is a confession of guilt, it is only, or very much external and formal. But hence the position of the Lord in Deu_31:18. פנה and פני, as they have turned away from me, so I from them (Deu_30:17). Deu_31:19. The association of Joshua with Moses in the writing (see Introd. § 2) shows the significance of the written document also for the future consequences; Israel endures upon the progressive revelation of God—for the this here evidently refers to the song which follows in chap. 32.—but, at the same time, in the manner there intimated, viz., that the divine revelation must be ever deposited in writing. (“In Deu_31:16 sq. it was intimated that the song should spring up in the mind of Moses out of the Spirit, which Jehovah, when He announced to him the coming conduct of the people, had breathed upon His servant, and with which he was filled; there is no revealing word of the Lord, which was not accompanied by the efficacy of His Spirit.” Sack.) Now therefore—in view of such a future, Joshua also must know from the outset, and indeed from God Himself, with what a people he had to deal, that he might not give himself up to any delusion, but rather in his leading of the people keep their apostacy in mind. Nevertheless, Moses remains the leader of the people while he lives. As Deu_30:14, the law generally, so also this song added to it should be sung for a testimony to the Lord against Israel (Luk_19:22). Comp. Deu_31:26. Deu_31:20 sq. forms the fuller basis and carrying out of the testimony of the song, through what Jehovah had done for Israel, and what Israel had done in return. Comp. Deu_6:10 sq.; Deu_8:7 sq.; Deu_6:3; Deu_32:15. What grace turned to license! Provoke—despise, reproach, reject me, Num_14:11. Comp. Deu_31:16. Deu_31:21. Comp. Deu_31:17. Testify. Schroeder. Answer, Deu_19:16. To the law, to Moses himself (Joh_5:45; Joh_5:47), there is still now another witness Deu_17:6 [against; literally, before his face]. Israel should hold the court against itself even (Gal_2:11; Act_25:16), and indeed down to the very latest Israel (their seed). The power and significance of a sacred song confirmed by God Himself. [Comp. Col_3:16.—A. G.] Song against imagination (Gen_6:5; Gen_8:21). Deu_31:22. An insertion of the performance of the command immediately (Schultz:) as often occurs, e.g., Exo_12:50, not only on account of the great importance of the song, but especially because of the immediate divine conclusion, and hence also barely, Moses wrote, etc.—and then the transition from Moses and Israel to the third stage or person, to Joshua (Deu_31:7-8). Deu_31:23. And he—Comp. Deu_31:14. With this the revelation in the tabernacle closes—and according to Hengstenberg, Keil, at the same time, the autographic work of Moses. Comp. on the contrary, Schultz, pp. 88 and 646.
5. Deu_31:24-30. The final surrender of the Mosaic work for its preservation and introduction to the following song. Upon Deu_31:24 comp. Num_16:31 and Introd. § 2. Upon Deu_31:25 comp. Deu_10:8 and Introd. § 4, I. 22. [It is clear that the Levites here are the priests, the sons of Levi, who alone could so freely approach or touch the ark. For although the Kohathites bore the ark through the wilderness, it was still as prepared by the priests; and on all solemn occasions it was the priests who bore the ark. See Jos_3:3; Jos_4:9-10; Jos_8:33; 1Ki_8:3.—A. G.] Deu_31:26. In [at] the side—not in the ark, where were the two tables of stone (Exo_25:16; Exo_40:20), “but as a commentary upon the decalogue, it was to have its place outwardly as an accompaniment”—Keil, 1Ki_8:9; 1Sa_6:8; 1Sa_6:11; 1Sa_6:15; 2 Kings 22. (Introd. §4, II.). Comp. further Deu_31:19; Deu_31:21. Deu_31:27. Comp. Deu_1:26; Deu_1:43; Deu_9:7; Deu_9:23 sq. [While Moses appears to have handed over the book with these words, it was simply the words of this law (Deu_31:24), and it does not therefore in the least conflict with the theory that Moses himself wrote the song, and the blessing which follows. It is only a special part of his work which was then finished and delivered.—A. G.] Thus the song is introduced. The persons addressed Deu_31:28 are the Levites—those who came together or had remained together for the foregoing purpose (Deu_31:14). Gather (Deu_31:12) may be here not any new peculiar calling together, but directed on account of the here added officers (comp. upon Deu_1:15). Keil. “Because the civil authorities must take care that the whole people should learn the song.” They are rather regarded as the representatives of the people Deu_4:26; Deu_30:19;). Heaven and earth
Verbally according to the beginning of the following song—really because of its whole enunciation. Deu_31:29. A communication of that revealed in the tabernacle, but not at all superfluous (Knobel). Comp. Deu_4:16; Deu_4:25; Deu_9:12; Deu_4:30, Evil on account of evil, Deu_4:28 (Deu_27:15). Deu_31:30. It is not said that he read it. (J. H. Michaelis: recitavit ex scripto.)
DOCTRINAL AND ETHICAL
1. The parallel to Moses here, in 2Pe_1:12 sq.
2. “A hundred and twenty years is the limit of life (Gen_6:3) for the sinners of the old world. As the mediator and bearer of the law, Moses must experience the whole strength of the divine righteousness.” Baumgarten. “This was the noticeable age of Moses, of which forty years were spent in Egypt, forty in Midian, and forty in the wilderness.” Berl. Bib.
3. The thorah, from יָרָה, to scatter, spread, e.g., the hand, in order to point to any thing, is instruction, Deu_31:12. The appointment at the end of the Sabbatical year prefigures the intimation, Heb_4:9.
4. The days of birth and death are times fixed by God.
5. The death of believers is even in the Old Testament a falling asleep.
6. The relation of the wife to her husband, that of total dependence, is very instructive as to the correct understanding of the covenant of God.
7. How personally the covenant relation on the part of God declares the symbolism of the divine face, Deu_31:17-18.
8. Roos calls the song “a majestic song,” because “the only one flowing directly from the mouth of the Lord.”
9. “Psalms and spiritual songs serve for the confession of sin, for consolation to the troubled heart, and to remind us how we should order our life, so that we may please God, particularly to call upon Him and praise Him.” Piscator.
10. It is to be observed that the evil upon Israel, Deu_31:29, coincides with the salvation of the world.
11. [“The book so received, so secured, so guarded, was not to be kept secret, but to be published by open reading in the ears of all Israel.” Wordsworth.—A. G.]
HOMILETICAL AND PRACTICAL
Deu_31:1 sq. The faithfulness of Moses to his office, even to the end. Deu_31:2. Osiander: “If we should live equally long, still we must die, and often when we least expect to do so.” Starke: “A Christian should put his affairs in order before his end comes.” Deu_31:3. Zinzendorf: “The most important condition in all the undertakings under the Old Testament is that the Lord thy God be with thee: unless He goes with us, we may not go. Paul shows that the same desire dwelt with him: the Lord stood by me. But the declaration of the Saviour is most express—I am with you unto the end of the world—whence we are justified in thinking and speaking of Him as present.” Deu_31:4. Cramer: “If God promises that He will do any thing, He confirms it by examples from what He has already done.” Deu_31:7 sq. Berl. Bib.: “It is well when subjects and rulers mutually seek the blessing of God.” Osiander: “Soldiers should not rely upon their power and strength, but should lay their hopes upon God.” Deu_31:13. Starke: “The Scriptures should be taught even to the little children.” Deu_31:15. Starke: “Where two or three are gathered in the name of Christ, there He is in the midst of them.” Zinzendorf: “But we have other eyes. Every child of God has spiritual senses, without which he cannot enter the kingdom of God, and with which he knows inwardly and truly the Saviour.” Deu_31:16. Starke: “God knows all things and understands the thoughts of men afar off, Psalms 139.” Deu_31:19. Zinzendorf: “It is an old and well-known fact that the song is the best method of bringing the truths of God into the heart, and of preserving them there.” Deu_31:20. Starke: “We should not be secure in favorable circumstances; Lord, give me only my allotted part, Pro_30:8.” Deu_31:22. V. Gerlach: “Moses thus has occasion to place his own testimony beneath his work,that he has written down the whole law.” Deu_31:24. Starke: “The sacred scripture is not incomplete, 2Ti_3:16.” Deu_31:26. Cramer: “God’s word is the blessed accompaniment and the true treasure of the Church.” Upon Deu_31:29 comp. Act_20:29. Deu_31:30. V. Gerlach: “A precedent for many predictions of the prophets.”
Footnotes:
[1][Deu_31:16. Schroeder’s suggestion here adds nothing to our version, which is literal, and conveys the full sense of the original.—A. G.].
[2][Deu_31:20. Hiphil, I will cause them to come. The construction is more direct and simple than in our version.—A. G.].
[3][Deu_31:21. Literally: Is doing, denoting the process already going on, and one which would continue.—A. G.].
Lange's Commentary on the Holy Scriptures (Critical, Doctrinal, and Homiletical), ed. John Peter Lange, English translation edited by Philip Schaff (1864–1880) — public domain. Text from a community e-Sword module.
Daniel D. Whedon 1874 · Public Domain 1. Moses went and spake these words — This…
1. Moses went and spake these words — This expression serves, as in Exo_11:1, and Gen_35:22, to give a “pictorial description of what he was about to do in the sense of he prepared himself, or rose up.” — Keil.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain 1. went and spake these words] This can only…
1. went and spake these words] This can only refer to something preceding; see small print above. But LXX read finished speaking these words.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain Deu_31:1-8. MOSES RESIGNS HIS CHARGE AS LEADER TO JOSHUA.
XXXI.
Deu_31:1-8. MOSES RESIGNS HIS CHARGE AS LEADER TO JOSHUA.
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(1) And Moses went and spake.—The expression is unusual. Possibly it means “went on to speak.” The Palestine Targum has, “He went into the house of instruction and spake.” The LXX. have apparently preserved a different reading, and say, “And Moses made an end of speaking these words” (like Deu_32:45), as if the Hebrew were vay’cal instead of vay-yelek. A transposition of two letters would make all the difference.
(2) I am an hundred and twenty years old this day; I can no more go out and come in.—The description of Moses’ death in Deu_34:7, says, “his eye was not dim, nor his natural force abated.” Yet he may have felt within himself that his work was done. “I have no longer authority, for the authority is taken from me and given into the hand of Joshua” is one interpretation. And it suits with what follows. “The Lord hath said unto me, Thou shalt not go over this Jordan.”
(3) The Lord thy God, he will go over before thee . . . Joshua, he shall go over before thee.—Can it be accidental that Jehovah and Joshua are spoken of in exactly the same language, and that there is no distinguishing conjunction between them, the “and” of the English Version being supplied? “Jehovah, He is going over; Joshua, he is going over.” Verbally, the two are as much identified as “The God who fed me all my life long unto this day, the Angel that redeemed me from all evil” (Gen_48:15-16). The prophetical truth of this identification is too remarkable to be missed.
(4) As he did to Sihon and to Og.—The value of these two conquests, before Israel passed the Jordan, was inestimable, as an encouragement to them to persevere.
(5) According unto all the commandments.—The Hebrew word for “commandments” is in the singular, Mitzvah, the principle of action.
(6) Be strong and of a good courage, fear not, nor be afraid.—Here this is addressed to the people in the plural number. The same thing is said to Joshua in the next verse.
(7, 8) And Moses called unto Joshua.—In these words Moses formally delivers the charge of the people to Joshua, to lead them over Jordan.
He will not fail thee, neither forsake thee.—Repeated by Jehovah Himself (Jos_1:5). “Will not let thee go” is the exact meaning of “fail” here. Comp. Deu_9:14, “let me alone.”
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
C. H. Mackintosh 1880 · Public Domain Deuteronomy 31
Deuteronomy 31
The heart of Moses still lingers, with deep tenderness and affectionate solicitude, over the congregation. It seems as though he could never weary of pouring into their ears his earnest exhortations. He felt their need; he foresaw their danger; and, like a true and faithful shepherd, he sought, with all the deep and tender affection of His large, loving heart, to prepare them for what was before them. No one can read his closing words without being struck with their peculiarly solemn tone. They remind us of Paul’s touching farewell to the elders of Ephesus. Both these beloved and honoured servants realised, in a very vivid manner, the seriousness of their own position, and that of the persons they were addressing. They felt the uncommon gravity of the interests at stake, and the urgent need of the most faithful dealing with the heart and conscience. This will account for what we may term the awful solemnity of their appeals. All who really enter into the situation and destiny of the people of God, in a world like this, must be serious. The true sense of these things, the apprehension of them in the divine presence must, of necessity, impart a holy gravity to the character and a special pungency and power to the testimony.
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"And Moses went, and spake these words unto all Israel. And he said unto them, I am an hundred and twenty years old this day; I can no more go out and come in; also the Lord hath said unto me, Thou shalt not go over this Jordan." How very touching this allusion to his great age, and this fresh and final reference to the solemn governmental dealing of God with himself personally! The direct and manifest object of both was to give effect to his appeal to the hearts and consciences of the people - to strengthen the moral lever by which this beloved and honoured servant of God sought to move them in the direction of simple obedience. If he points to his gray hairs, or to the holy discipline exercised towards him, it, most assuredly, is not for the purpose of bringing himself, his circumstances, or his feelings before them, but simply to touch the deepest springs of their moral being by every possible means.
"The Lord thy God, he will go over before thee, and he will destroy these nations from before thee, and thou shalt possess them; and Joshua, he shall go over before thee, as the Lord hath said. And the Lord shall do unto them as he did to Sihon and to Og, kings of the Amorites, and unto the land of them whom he destroyed. And the Lord shall give them up before your face, that ye may do unto them according unto all the commandments which I have commanded you" Not a word of murmuring or repining as to himself; not the faintest tinge of envy or jealousy in his reference to the one who was to take his place; not the most distant approach to anything of the kind; every selfish consideration is swallowed up in the one grand object of encouraging the hearts of the people to tread, with firm step, the pathway of obedience which was then, is now, and ever must be, the path of victory, the path of blessing, the path of peace.
"Be strong and of a good courage, fear not, nor be afraid of them; for the Lord thy God, he it is that doth go with thee; he will not fail thee, nor forsake thee." What precious, soul-sustaining words are these, beloved Christian reader! How eminently calculated to lift the heart above every discouraging influence! The blessed consciousness of the Lord’s presence with us, and the remembrance of His gracious ways with us, in days gone by, must ever prove the true secret of strength in moving onward. The same mighty hand which had subdued before them Sihon and Og, could subdue all the kings of Canaan. The Amorites were quite as formidable as the Canaanites; Jehovah was more than a match for all. "We have heard with our ears, O God, our fathers have told us, what work thou didst in their days, in the times of old. How thou didst drive out the heathen with thy hand, and plantedst them; how thou didst afflict the people, and cast them out"
Only think of God driving out people with His own hand! What an answer to all the arguments and difficulties of a morbid sentimentality! How very shallow and erroneous are the thoughts of some in reference to the governmental ways of God! How miserably one-sided their notions of His character and actings! How Perfectly absurd the attempt to measure God by the standard of human judgement and feeling! It is very evident that Moses had not the smallest particle of sympathy with such sentiments, when he addressed to the congregation of Israel the magnificent exhortation quoted above. He knew something of the gravity and solemnity of the government of God, something too of the blessedness of having Him as a shield in the day of battle, a refuge and a resource in every hour of peril and need.
Let us hearken to his encouraging words addressed to the man who was to succeed him. "And Moses called unto Joshua, and said unto him in the sight of all Israel, Be strong and of a good courage: for thou must go with this people unto the land which the Lord hath sworn unto their fathers to give them; and thou shalt cause them to inherit it. And the Lord, he it is that doth go before thee; he will be with thee; he will not fail thee, neither forsake thee; fear not, neither be dismayed."
Joshua needed a special word for himself, as one called to occupy a prominent and very distinguished place in the congregation. But the word to him embodies the same precious truth as that addressed to the whole assembly. He is assured of the divine presence and power with him. This is enough for each, for all; for Joshua as for the most obscure member of the assembly. Yes, reader, and enough for thee, whoever thou art, or whatever be thy sphere of action. It matters not, in the least, what difficulties or dangers may lie before us, our God is amply sufficient for all. If only we have the sense of the Lord’s presence with us, and the authority of His word for the work in which we are engaged, we may move on with joyful confidence, spite of ten thousand difficulties and hostile influences.
"And Moses wrote this law, and delivered it unto the priests the sons of Levi, which bare the ark of the covenant of the Lord, and unto all the elders of Israel. And Moses commanded them saying, At the end of every seven years, in the solemnity of the year of release, in the feast of tabernacles, when all Israel is come to appear before the Lord thy God in the place which he shall choose, thou shalt read this law before all Israel in their hearing. Gather the people together, men, and women, and children, and thy stranger that is within thy gates, that they may hear and that they may learn, and fear the Lord your God, and observe to do all the words of this law; and that their children, which have not known anything, may hear; and learn to fear the Lord your God, as long as ye live in the land whither ye go over Jordan to possess it." (Vers. 9-35.)
Two things in the forgoing passage claim our special attention; first, the fact that Jehovah attached the most solemn importance to the public assembly of His people for the purpose of hearing His word. "all Israel" - "men, women and children" - with the stranger who had cast in his lot amongst them, were commanded to assemble themselves together to hear the reading of the book of the law of God, that all might learn His holy will and their duty. Each member of the assembly, from the eldest to the youngest, was to be brought into direct personal contact with the revealed will of Jehovah, that each one might know his solemn responsibility.
And, secondly, we have to weigh the fact that the children were to be gathered before the Lord to hearken to His word. Both these facts are full of weighty instruction for all the members of the church of God - instruction urgently called for on all sides. There is a most deplorable amount of failure as to these two points. We sadly neglect the assembling of ourselves together for the simple reading of the holy scriptures. There does not seem to be sufficient attraction in the word of God itself to bring us together. There is an unhealthy craving for other things; human oratory, music, religious excitement of some kind or other seems needful to bring people together; anything and everything but the precious word of God.
It will perhaps be said that people have the word of God in their houses; that it is quite different now from what it was with Israel; every one can read the scriptures at home, and there is not the same necessity for the public reading. Such a plea will not stand the test of truth for a moment. We may rest assured if the word of God were loved and prized and studied in private and in the family, it would be loved and prized and studied in public. We should delight to gather together round the fountain of holy scripture, to drink, in happy fellowship, of the living water for our common refreshment and blessing.
But it is not so. The word of God is not loved and studied, either privately or publicly. Trashy literature it devoured in private; and music, ritualistic services and imposing ceremonies, are eagerly sought after in public. Thousands will flock to hear music and pay for admission; but how few care for a meeting to read the holy scriptures! These are facts, and facts are powerful arguments. We cannot get over them. There is a growing thirst for religious excitement, and a growing distaste for the calm study of holy scripture, and the spiritual exercises of the Christian assembly. It is perfectly useless to deny it. We cannot shut our eyes to it. The evidence of it meets us on every hand.
Thank God, there are a few, here and there, who really love the word of God, and delight to meet, in holy fellowship, for the study of its precious truths. May the Lord increase the number of such, and bless them abundantly! May our lot be cast with them, "till travelling days are done!" They are but an obscure and feeble remnant everywhere; but they love Christ and cleave to His word; and their richest enjoyment is to get together and think and speak and sing of Him. May God bless them and keep them! May He deepen His precious work in their souls, and bind them more closely to Himself and one another, and thus prepare them, in the state of their affections, for the appearing of "The Bright and Morning Star".
We must now turn, for a few moments, to the closing verses of our chapter, in which Jehovah speaks to His beloved and honoured servant in tones of deep and touching solemnity as to His own death, and as to Israel’s dark and gloomy future.
"And the Lord said unto Moses, Behold, thy days approach that thou must die: call Joshua, and present yourselves in the tabernacle of the congregation, that I may give him a charge. And Moses and Joshua went and presented themselves in the tabernacle of the congregation. And the Lord appeared in the tabernacle in a pillar of a cloud; and the pillar of the cloud stood over the door of the tabernacle. And the Lord said unto Moses, Behold, thou shalt sleep with thy fathers; and this people will rise up and go a whoring after the gods of the strangers of the land, whither they go to be among them, and will forsake me, and break my covenant which I have made with them. Then my anger shall be kindled against them in that day, and I will forsake them, and I will hide my face from them, and they shall be devoured, and many evils and troubles shall befall them; so that they will say in that day, Are not these evils come upon us, because our God is not among us? And I will surely hide my face in that day, for all the evils which they shall have wrought, in that they are turned unto other gods."
"Their sorrows shall be multiplied that hasten after another god." So says the Spirit of Christ, in Psalm 16. Israel has proved, is proving, and shall yet more fully prove the solemn truth of these words. Their history in the past, their present dispersion and desolation, and, beyond all, the "great tribulation" through which they have yet to pass, at "the time of the end" - all go to confirm and illustrate the truth that the sure and certain way to multiply our; sorrows is to turn away from the Lord, and look to any creature resource. This is one of the many and varied practical lessons which we have to gather from the marvellous history of the seed of Abraham. May we learn it effectually! May we learn to cleave to the Lord with purpose of heart, and turn away, with holy decision, from every other object. This, we feel persuaded, is the only path of true happiness and peace. May we ever be found in it!
"Now therefore write ye this song for you, and teach it the children of Israel; put it in their mouths, that this song may be a witness for me against the children of Israel. For when I shall have brought them into the land which I sware unto their fathers, that floweth with milk and honey; and they shall have eaten and filled themselves, and waxen fat; then will they turn unto other gods, and serve them, and provoke me, and break my covenant. And it shall come to pass, when many evils and troubles are befallen them, that this song shall testify against them as a witness; for it shall not be forgotten out of the mouths of their seed: for I know their imagination which they go about, even now, before I have brought them into the land which I sware."
How deeply affecting, how peculiarly solemn is all this! Instead of Israel being a witness for Jehovah, before all nations, the song of Moses was to be a witness for Jehovah against the children of Israel. They were called to be His witnesses; they were responsible to declare His Name, and to show forth His praise in that land into which, in His faithfulness, and sovereign mercy, He conducted them. But alas! they utterly and shamefully failed; and hence in view of this sad and most humiliating failure a song was to be written which, in the first place, as we shall see, sets forth, in most magnificent strains, the glory of God; and, secondly, records, in accents of inflexible faithfulness, Israel’s deplorable failure, in every stage of their history.
"Moses therefore wrote this song the same day, and taught it the children of Israel. And he gave Joshua the son of Nun a charge, and said, Be strong, and of a good courage, for thou shalt bring the children of Israel into the land which I sware unto them: and I will be with thee." Joshua was not to be discouraged or faint-hearted because of the predicted unfaithfulness of the people. He was, like his great progenitor, to be strong in faith giving glory to God. He was to move forward with joyful confidence, leaning on the arm and confiding in the word of Jehovah, the covenant God of Israel, in nothing terrified by his adversaries, but resting in the precious, soul-sustaining assurance that, however the seed of Abraham might fail to obey, and as a consequence bring down judgement on themselves, yet the God of Abraham would infallibly maintain and make good His promise, and glorify His Name in the final restoration and everlasting blessing of His chosen people.
All this comes out, with uncommon vividness and power in the song of Moses; and Joshua was called to serve in the faith of it. He was to fix his eye not upon Israel’s ways, but upon the eternal stability of the divine covenant with Abraham. He was to conduct Israel across the Jordan and plant them in that fair inheritance designed for them in the purpose of God. Had Joshua occupied his mind with Israel, he must have flung down his sword and given up in despair. But no, he had to encourage himself in the Lord his God, and serve in the energy of a faith that endures as seeing Him who is invisible.
Precious, soul-sustaining, God-honouring faith! May the reader, whatever be his line of life or sphere of action, know, in the profoundest depths of his soul, the moral power of this divine principle! May every beloved child of God and every servant of Christ know it! It is the only thing which will enable us to grapple with the difficulties, hindrances and hostile influences which surround us in the scene through which we are passing, and to finish our course with joy.
"And it came to pass when Moses had made an end of writing the words of this law in a book, until they were finished that Moses commanded the Levites, which bare the ark of the covenant of the Lord saying, Take this book of the law, and put it in the side of the ark of the covenant of the Lord your God, that it may be there for a witness against thee. For I know thy rebellion, and thy stiff neck: behold, while I am yet alive with you this day, ye have been rebellious against the Lord; and how much more after my death? Gather unto me all the elders of your tribes, and your officers, that I may speak these words in their ears, and call heaven and earth to record against them. For I know that after my death ye will utterly corrupt yourselves, and turn aside from the way which I have commanded you; and evil will befall you in the latter days; because ye will do evil in the sight of the Lord, to provoke him to anger through the work of your hands."
How forcibly we are here reminded of Paul’s farewell address to the elders of Ephesus! "For I know this, that after my departing shall grievous wolves enter in among you, not sparing the flock. Also from among your own selves, shall men arise speaking perverse things, to draw away disciples after them. Therefore watch, and remember, that by the space of three years I ceased not to warn every one night and day with tears. And now, brethren, I commend you to God, and to the word of his grace, which is able to build you up, and to give you an inheritance among all them which are sanctified." (Acts 20: 29-32.)
Man is the same always and everywhere. His history is a blotted one, from beginning to end. But oh! it is such a relief and solace to the heart to know and remember that God is ever the same, and His word abides and is "settled for ever in heaven." It was hid in the side of the ark of the covenant and there preserved intact, spite of all the grievous sin and folly of the people. This gives sweet rest to the heart, at all times, in the face of human failure, and the wreck and ruin of everything committed to man’s hand. "The word of our God shall stand for ever:" and while it bears a true and solemn testimony against man and his ways, it also conveys home to the heart the most precious and tranquillising assurance that God is above all man’s sin and folly, that His resources are absolutely inexhaustible, and that, ere long, His glory shall shine out and fill the whole scene. The Lord be praised for the deep consolation of all this!
C. H. Mackintosh, Notes on the Pentateuch — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain Moses had now finished his work as the legislator…
Moses had now finished his work as the legislator and ruler and leader of Israel. But ere he finally retired from his place, he had to take order for the carrying forward of the work by the nomination of a successor to himself in the leadership; by committing the keeping of the Law to the priests; and by anew admonishing the people to obedience, encouraging them to go forward to the conquest of Canaan, animating them with the assurance of the Divine favor and blessing, and pronouncing on them his parting benediction.
MOSES" FINAL ARRANGEMENTS AND HANDING OVER OF THE LAW TO THE PRIESTS.
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Vers. 1-13. Last acts of Moses.
And Moses went; i.e. disposed or set himself. The meaning is not that he "went away" into the tent of teaching, as one of the Targums explains it (London Polyglot, tom. 4. p. 377), which does not agree with what follows; nor is "went" merely equivalent to "moreover;" nor is it simply redundant; it intimates that the speaking was consequent on Moses having arranged, disposed, or set himself to speak. (Jos_9:4; Job_1:4)
Vers. 1-13. A new generation receiving the heritage of the past.
The closing scene of Moses" life is drawing nigh. The time is at hand when he and Israel must part, and the leadership must be undertaken by another. As far as can be done, two things have to be ensured viz, the conservation of Israel"s Law, and the conduct of the people to their goal. "God buries his ministers, but he carries on his work." Hence Moses first addresses all the people; then he turns to Joshua, confirming him as the future leader (vers. 7, 8); and finally to the priests, who are to be henceforth the custodians and guardians of the holy Law. Having thus handed over the leadership of an army, and the conservation of a faith, Moses has little else to do but to go up and die. Hence our themeA new generation entrusted with the heritage of the past. Taking up this as a Christian preacher may be supposed to do, we find that seven consecutive lines of thought are suggested.
I There has been given, prior to our time, a "precious faith," which has been handed down to the present day (vers. 12, 13).
II Those who have been the leaders and warriors in God"s Israel in past days have commended this faith to us, with all the earnestness created by their deep and strong convictions, which, in the hard school of experience and trial, were formed, fostered, and verified (vers. 3, 4).
III The work thus entrusted to the men of the present is analogous to that which was required of the ancient people of God:
(1) to clear the ground of alien faiths;
(2) to occupy the ground so cleared; and
(3) to maintain thereon pure worship, brotherly fellowship, and holy life.
IV In the fulfillment of this work we shall enjoy the Divine presence (ver. 6).
V God"s providence will also go before us to clear the way (ver. 8).
VI Consequently, it behooves us to go forward, to "be strong and fear not" (ver. 6); for
VII Where the responsibilities of the men of the past leave off, our responsibility begins.
HOMILIES BY J. ORR. Vers. 1, 2. Moses the aged.
I A MAN MAY BE IN HEALTH AND VIGOR, YET PAST CAPACITY FOR A CERTAIN WORK. Moses" "eye was not dim, nor his natural force abated", (Deu_34:7) yet he felt that he lacked the fire, the activity, the youthful energy, the elasticity of mind and body, which would have made him a suitable leader for Israel in the new period of her history. Greatness is tested by the magnanimity with which a man long used to power is able to lay it down when he feels that his day for effective service is past. Moses had served his generation nobly. There arose none like him. But, as has been said of Luther, who reached his meridian at the Diet of Worms, and whose end, had Providence pleased to remove him then, would have been like an apotheosis, "It is a law of history that every personality bears within itself a measure which it is not permitted to exceed" (Hagenbach). A new age was opening, and new powers were needed to do justice to its calls. The lawgiver, the prophet, the leader of the desert march, the meek, long-enduring, deep-souled man of God must give place to one more distinctively a soldier. The calm gifts of the legislator and statesman were not those which were most required for the work of conquest and settlement. Moses felt this, and felt, too, that he was getting old. The old man cannot enter as a younger man would into the thoughts, circumstances, and feelings of a new time. He belongs to the past, and is limited by it. His powers have lost their freshness, and can henceforth only decay. This was Moses" situation, and he had the dignity and wisdom to acknowledge it, and to arrange for the appointment of a suitable successor.
II WHEN A MAN"S DAY OF SERVICE IS PAST, IT MAY BE KINDNESS IN GOD TO REMOVE HIM FROM THE WORLD. Moses" removal was a punishment for sin, but there was mercy concerned in it also. Long life is not always desirable. Had Moses lived longer, he could never have been greater than he is. He might have seemed less. Shades appear in the character of Luther after it had reached its meridian above spoken of things which disturb and annoy us. Certainly, Moses" position, with Joshua as actual leader in the field, would not have been an enviable one. Joshua must increase, he must decrease. The impetuous soldier, the able strategist, the hero of the battles, would have eclipsed him in the eyes of the younger generation. He would feel that he had over-lived himself. Fitly, therefore, is he removed before the decline of his influence begins. The great thing is to have done one"s work to have fulfilled the ends for which life was given. That done, removal is in no case a loss, and in most cases a boon in disguise. (2Ti_4:6-9)
III WHEN THE SERVICES OF ONE MAN FAIL, GOD WILL PROVIDE FOR THE CONTINUANCE OF HIS WORK BY RAISING UP SUCCESSORS. So Joshua was raised up to succeed Moses. J.O.
HOMILIES BY R.M. EDGAR Vers. 1-8. The leadership made over to Joshua.
There is something wonderfully pathetic in the great leader, whose eye is yet undimmed, laying down his trust beside the Jordan. He is a hundred and twenty years old, but the Lord hath denied him the privilege of entering the land of promise. He now meekly resigns his command, and nominates Joshua as his successor. It might have discouraged the people, the loss of their great leader; but he points them upward to the Lord their God, who had been the real Leader in the Exodus and pilgrimage, and who was going at their head across the Jordan. Their faith in the invisible Leader is to be strengthened now that the visible and human leader is to be taken away from them. Besides, they are to have Joshua as the captain of the host. We notice here
I THE MEN APPOINTED BY GOD TO SPECIAL OFFICE RECEIVE FROM HIM SPECIAL PREPARATION. Moses himself had received a wondrous preparation, first at his mother"s knee, next in the palace of Pharaoh, and next in the solitudes of Midian. And Joshua, who is to succeed him as leader, though not as lawgiver, has also received important preparation. He is first associated with Moses in the mount, as he is receiving the Law. He is thus trained to firm faith in the invisible King, and accustomed to his wonders. He is next exercised in battle, leading the Israelites against Amalek, and proving himself skilful in the field. He had also, as a spy, become minutely acquainted with the land of promise, and brought up with Caleb an encouraging report. None was so fitted as he for high command. Just, then, as the twelve were carefully trained to be the apostles of the Church, so was Joshua trained, and so is every one selected for important work.
II THE ASSURANCE THAT GOD WAS ASSOCIATED WITH THE INVASION GAVE THE INVADERS THE BEST POSSIBLE STIMULUS. God is to go with them; they need in such a case fear no evil. Their foes may be gigantic, but greater is he that is for them than all that can be against them. Their vantage-ground is that they can be "strong in the Lord, and in the power of his might.
And this is the one question to be asked always: Is God with us? If so, all is well. The work always succeeds of which he is the head.
III THE WORK BEFORE THEM IS TO BE JUDGMENT. They are to enter Canaan as destroyers. It is iconoclasts that have been brought from Egypt. Their commission is death to the old religions of the country, and to the incorrigible devotees. They enter as "the scourge of God." And such a mission must have proved a warning to themselves. If called to be the executioners of the apostates of Palestine, they will surely guard against apostasy.
IV IN THE INVASION THEY MUST ADHERE TO THE LETTER OF THE COMMANDMENTS. It is a terrible mission; but God leaves no loophole for them to escape it. He leaves nothing to license; he gives them strict orders, and these must be carried carefully out. Thus are the rigors of the invasion brought under the shadow of his throne, and he, who is Sovereign and legitimate Avenger, commissioned Israel to execute his orders amid the criminal population of Palestine. R.M.E.
HOMILIES BY D. DAVIES Vers. 1-8. Putting off the harness.
Faith in God anticipates every event without distress. If God"s plan cut across the grain of our own inclination, faith inspires us to say," His plan is best." By virtue of a living faith, we can face death without anxiety, and advance to meet the last foe. We see in this passage
I FAITH ACQUIESCENT IN BODILY DISSOLUTION. Splendid triumphs were in sight. The Jewish host was about to complete its conquest; just about to realize full success after forty years of patient trial. Such an hour is the most precious in a man"s history. Yet the faith of Moses saw a nobler conquest yet a conquest over self, a conquest over the unseen foe. A voice from within the voice of failing nature whispered that he was no longer equal to the fatigues of a military campaign. And a voice from above told him that his work was done; and, though high reward was in store, justice exacted satisfaction for an earlier misdeed. Even a single blemish in a good man"s life entails on him loss. We cannot cheat God. Without a murmur, Moses, like a little child, yields to his Father"s decree, and meekly prepares to die.
II FAITH REJOICING IN OTHERS" PROMOTION. In every age, faith has worked to the production of love. It is the extirpator of selfishness. Moses found as much pleasure in announcing that Joshua should lead the people to conquest, as that he should himself lead. Indeed, Moses felt that Joshua could do better than he could. He had been emphatically a legislator; now a warrior was needed. If God removes one servant, he provides a better. The eye cannot say to the hand, "I am nobler than thou." Each man has a place and an office of his own. If only God"s work is well and truly done, faith will rejoice in the means.
III FAITH CONVINCED THAT GOD AND MAN MUST COOPERATE FOR THE TRIUMPH OF THE KINGDOM. "The Lord thy God, he will go before thee;" and "Joshua, he shall go over before thee" (ver. 3). The presence of man, in action or in warfare, does not exclude the presence of God. Joshua could gain no triumph if he had gone alone. God has chosen to work through human agencies. By his wise appointment, Divine and human co-operation is a necessity. "The Lord shall give them up before your face, that ye may do unto them according to his commandment" (ver. 5). Nor is Moses" power and influence to be quite absent from the conflict. Being dead, he yet acted. His commandment regulated their conduct. His word was still a mighty spell. Each man can add something to the aggressive activity of God"s truth.
IV FAITH ASSURED OF GOD"S SELF-CONSISTENCY. God had succored Israel in the past; therefore he would succor them again. He had begun to dislodge the Canaanite kings before Israel, therefore he would go on until he completed for them the conquest (ver. 4). Jehovah had foreseen all the weaknesses and unfaithfulness of Israel and yet he had commenced to give them triumphs. On what reasonable ground would he do this, unless he purposed to repeat his favors, and to subdue for them every foe? Half a conquest would be no boon to them. This would be a vexation to Israeli and a dishonor to God. The man of faith knows that God can never be at variance with himself. When we have discovered the method of God"s procedure, we should act along this line in order to enjoy his help. In his footsteps let us plant our feet.
V FAITH IN ONE STIMULATING IN OTHERS LATENT QUALITIES OF ENERGY. Although it appears that Moses was lacking in martial skill and prowess, his faith in God enabled him to stir up the hidden gifts of others. Faith foresees the victory, and confident hope is a great inspirer of strength. Like new nerve-power, it interlaces and braces all the active energies of a man. The voice of robust faith has always a magical charm over us. We perceive forthwith that the demand is most reasonable, and that largest exertion is our highest glory. It is easy to be strong when Infinite Strength is awaiting us. Every endeavor we make enlarges our capacity to receive more strength. The weaker parts of our nature perish under the strain, but newer and nobler elements fill up the room. And if God be with us, then fear of man departs. Faith is a prolific parent of courage.
Fear him, ye saints, and ye will then Have nothing else to fear.
And God can never fail the man of faith. Having pledged his presence, we are well ensured. For him to forsake his friends is an impossibility. "The mountains may depart, and the hills be removed; but never shall the covenant of his faithfulness fail. D.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain Joshua, he shall go over before them.
Deu_31:1-8
Joshua, he shall go over before them.
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Joshua
Joshuas taking possession of the land of Canaan is the figure of our entering into the promised kingdom on the descent of the Holy Ghost. But the courage of Joshua speaks of something far more deep and extensive than this; as the apostle in explaining Joshua and Canaan as the true rest to be found in Christ, adds, Let us therefore come boldly unto the throne of grace, that we may obtain mercy and find grace to help. It is not, then, of boldness in battle that God would teach us by Joshua, but it is altogether a figure of something else, of a brave courage in Christ; for we wrestle not against flesh and blood, but against spiritual powers; our weapons are not carnal, but mighty through God. Such is our Joshua, who hath taken upon Him not the nature of angels, but the seed of Abraham. But as for all warfare the requisite is courage, so Joshua represents in particular that courage of heart which is a great ingredient in the faith that overcometh the world, and in that perfect love which casteth out fear. Joshua speaks not of human virtue and affection, but of power; not of mans disposition, but of victory in God. And what is this but of God in Jesus Christ? The one lesson, therefore, is that in all, and beyond all, His saints, we are to look to Jesus, remembering that He is God as well as man; that it is altogether different to that of looking to the example of any man, on account of His Godhead, His atonement, the gift of His Spirit; we look to Him and have power, we have power by looking; nay, by looking, as the apostle says, we are changed into the same image, even as by the Spirit of the Lord. His example, indeed, seems in some sense to set us afar off; for He is all perfection, we full of imperfections. He is at such an infinite distance that we cannot approach Him. But the name of Joshua brings us near; for by that we know He has power to put His own mind into us, and to make us like Himself. And the reason of this is, because we can never look to Him merely as our Example without remembering at the same time that He is in manifold ways unspeakably more. It is when we believe in Him as our God that His example itself becomes profitable to us in a way perfectly different from any example of good men. (Isaac Williams, B. D.)
Be strong and of a good courage.
Strength and courage
Strength and courage are inseparable, and the injunction to be strong is nearly equivalent to the injunction to be courageous. Be strong can only mean, Rally the strength you have. Be courageous, means, Concentrate your strength against danger or difficulty. Courage, then, is the application of manly force in confronting obstacles. Courage is strong-heartedness. Etymologically, it suggests that the heart is the innermost centre, the rallying ground, of the forces of moral manhood. Of one who does not or cannot rally his resources of strength we say that he is discouraged, disheartened, has lost heart. We are dealing, therefore, with a rational rather than with an animal quality. It is a virtue in so far as it involves a rational, self-determined effort in confronting the contradictions of life. It is a quality of character rather than a condition of nerve or muscle. It is the courage of intelligence and freedom, the courage of self-determined moral purpose, the courage of moral strength, and it has many forms.
1. Such courage is preeminently the courage of a rational faith. In every struggle, physical, political, moral, whatever it may be, a man needs good footing. The moral athlete who makes a successful stand against the difficulties of life must have a good standing ground. Faith gives us footing. Scepticism is a sapper and miner. It takes the ground from under our feet. In any difficulty or danger the mind must be in a positive attitude of confidence. There is nothing but moral imbecility in perpetual distrust or doubt. An over-sceptical habit of mind involves moral paralysis. Faith is vantage ground for the battle. A man may find a certain standing ground in himself. Well, God has put strength into manhood, and He gives men ample opportunity to test it, and a man ought to be able to believe in himself. To distrust ones self in a pinch is to invite defeat. It is not safe to suspend ones self in the uncertainty of self-distrust. One must trust other men also. No one can stand alone. We are obliged to believe in our fellowmen. A surrender of faith in God and providence would leave the world in the imbecility of despair. And I question if there be not in all rational faith in personal manhood, in fellow men, and in the world in which we live a certain latent or implicit confidence in a higher power and in a moral order that has a rational and moral beginning and goal. Certain it is that when men begin to think ethically and rationally they are obliged to postulate the reality of God as a basis of confidence in the ultimate victory of life. This courage of faith in God is the old Hebrew courage. The same stress is put upon faith in the ethics of the Christian life. And this is no insignificant thing as related to the moral conflict of life. Faith is a fundamental virtue in the battle of life, because it is only unto faith that we shall add a manly courage. It is the God of redemption that is committed to us and will see us through the struggle of life.
2. It is the courage of rational moral conviction. Conviction involves the action of truth in the conscience. It gets lodged there in the way of moral conquest. Moral truth is well intrenched only when it is intrenched in an intelligent conscience, and the only valiant soldier in its army is the man who carries it about with him in his moral conviction as a man carries his life and force in the blood of his heart. The man who is morally mastered by the truth is himself masterful. Moral realities do not get very deep root in the soft of the mind alone. Convince and persuade a man, and he may not remain convinced or persuaded. The truth must get below the mind and below emotion, that only transiently dominates the will. But it has won a great victory when it gets hold of the conscience and wins men to its intelligent service. When a man invests with moral sacredness what he holds for truth he will maintain it against all comers and will advance with it in the face of all opposition. Men do not sacrifice much for nor stand by what they hold indifferently. But the quality of correctness is not enough. Living things hold by the root, and they need good soil. Rational moral soil is the only soil that is fit for the truth one holds with tenacity and defends with courage. The passive virtue of humility is indeed a Christian virtue, but it is a humility that should be matched by the most heroic and aggressive boldness. That was a brave Church, that Apostolic Church. They did not stop to balance dangers against duties. They spoke and acted and took the consequences, and they won a victory unmatched in human history. It was not temporising, it was not political trimming, it was not partisan cowardice, that founded Christianity. Strength is what this world is looking for, and what it is sure to respect. Not too bold, not shallow audacity; the sober courage of strong moral conviction--this is Christian courage, and this is what the world needs today.
3. A rational devotion also lies at the foundation of strong and courageous character. Devotion implies an object to be attained, upon which one concentrates his energies. There is a goal to be reached. It lies beyond all intervening obstacle, difficulty, or danger, and to reach it one concentrates effort upon it. Any sort of devotion, even the commonest, involves a rallying of ones personal forces about a central and commanding purpose to reach the desired object at all hazard and despite all difficulty. And here is the rallying ground of courage. In fact, what is courage but devotion to a desired object in the face of all obstacles? Now, all concentrated and persistent effort in the work of life must rally about this central purpose, and this purpose will successfully meet all difficulty that lies scattered along the entire life path. Such a life must be a strong and courageous life. It is the life of one who puts the object of his striving far over and beyond the farthest mountain peak of earthly difficulty, and who has an inclusive and commanding purpose to go over, mastering every barrier till he compass the object of his life. This mighty purpose to reach the goal of life is a species of devotion. The moral life of the world is dependent on personal relations. Some form of piety is necessary to morality. It is preeminently true in the higher domain of religion. The constraint of Christs love is the heart of Christian devotion. And what is Christian courage but the souls trusting and loving self-preservation for the tasks of life, in face of all difficulty and obstacle and danger, out of a sentiment and principle of gratitude to Him who is of right the Lord and Master of life?
4. To a rational faith, conviction, and devotion there should be added a rational hope as the crown and completion of a strong and courageous Christian life. What we strive for must be attainable in some measure and form at least, or strength and courage fail. If hope should fail the battle of life would end. All over the field men would drop and rise no more. The powers of manhood would fail, and the end would be a universal wail of despair. Therefore you hope, and therefore you have courage for the battle of life. And there is always an abundant stock of hope on hand for the world at large. All over the world we see its conquests. The heart of man in a struggling life is demonstration that, good lies behind and before. It is Gods witness. That it is possible amid lifes mountain barriers is intimation that good is the law of life and good its final goal. What a world it is, and what a life is this human life! If this small fragment of it were the end it sometimes seems as if no power of last defeat could crush the energies of this strange struggling creature, man. It is clear enough that the world was built for conquest by him, even material conquest. But it was built, too, for moral conquest, and what we need is hope for moral conquest. To conquer the world is not to conquer the untrained forces of the soul, nor to conquer sin, nor to conquer death. We are conquering the material world in this nation of ours, but materialism and animalism and sordid selfishness are conquering us. But not all men are conquering in the battle of material life. The notes of discontent all about us are bodeful. They may portend the desolation of a coming tempest. Many give up the struggle. What shall we do with the baffled? After all, is it not the larger number with whom the world goes ill? And there is a little joyous section of this struggling world, weighted with the common sorrows, but joyful still, that for almost nineteen centuries has been singing the song of hope to keep the weary brotherhood and sisterhood in heart. The literature of hope is very rich. And it suggests how much the song of hope is needed in the bafflings of life. The true goal of life is where beyond these voices there is peace. We need a Divine hand to tear away the darkness of life and disclose the crown that glitters for the conqueror amid the glories of the perfected kingdom of redemption. The song of the redemption hope is a new song for earth. It is this hope of eternal redemption that holds the soul to its heavenly inheritance. Courage for the moral conflict of life, courage to meet the power of sin and of the last great enemy, is the courage of Christian hope. (L. O. Brascow, D. D.)
The Lord, He it is that doth go before thee.--
The new year
I. the Lord. Lordship, kingship, governorship--call it what you may, the central authority of any order of government embodies a truth which is universally desired, a power which can hold in control other powers, and round which they can centre. I can see along the untrodden path terrible threatening, defying, resisting foes within and without. Sorrow, suffering, sin, and temptation; a prosperity when we may forsake Him, an adversity when we may forget Him. Is there anyone who can lord it over all these? It is in the finding of that lordship that the happiness, the safety of the year is ensured. Keep that word, The Lord, before you all through the year; take orders from Him for the daily march; report yourself to Him each night. The Lord reigneth!
II. He it is that doth go before. You have a year before you. You cannot live without thinking of the future. The error lies in thinking of tomorrow without thinking of tomorrows God. God has gone before you.
III. He will be with thee. Out of providence grows the desire of fellowship--companionship. I do not doubt that God finds some pleasure in being with us; but surely the greater pleasure should be in our being with Him. He knows that, and He meets our wishes for fellowship.
IV. He will not fail thee. How little do we believe in the omnipotence of God, which backs all His love! We cannot exhaust His resources. In no possible position can we be placed where He cannot assist us.
V. Neither forsake thee. Then fear not, neither be dismayed! (A. D. Spong.)
Courage, with God as our leader
Think what a difference it makes to men in meeting difficulties, privations, dangers if their eyes are set on a leader whom they know and trust, even though he be but a man like themselves. I shall always remember a description given to me once of a body of English troops charging up a slope under heavy fire to gain a strong position. As they charged on, and when the enemys fire had begun to tell seriously on them, they came for a while under shelter; the losses and the danger ceased, and they stopped to pull themselves together. But then came the real trial; beyond the shelter there was another open stretch of slope, fully exposed; they had found out what advancing under fire meant, and they saw it would be worse than ever ell there. It was one of those moments that bring out in men the natural love of life, that make it hardest to keep straight and firm. It was the starting again that went so much against the grain; starting again, with the experience of past loss, to the certainty of more loss--no one quite liked to begin,--and they were already staying under the shelter a bit longer than was needed; it seemed almost as if they might refuse to come out and go on. And then, by one mans act, through Gods grace, it all came right again; a young officer sprang out on to the mound at the edge of the shelter, and with a cheer the men followed him unfalteringly. It was the lead they wanted, the sense of someone going before them, the sense of having someone to follow loyally--unto death if need be. That call to follow one we trust, that sense of one who goes before us: it is a wonderful help for courage and perseverance, when things are hard with us. And there is one fight in which we all want it, in which we all may have it: the fight, the very real, stiff fight against our temptations to do wrong. The Lord, He it is that doth go before thee. It is hard to face being laughed at, being scored off, being looked down on for doing what is right. But Christ has gone before us on that road; He was despised, mocked, laughed at; we have a Leader to follow when we are tried that way. It is hard to put up with injustice, to forgive quite heartily ones enemies; but He has gone before us there. He prayed for the men who were driving the nails through His hands on Calvary. It is hard to give up pleasures, to say No to ones natural desires, to keep ones body in subjection; but He has gone before us in that: He fasted forty days; He spent whole nights in prayer upon the hills; He had nowhere to lay His head. It is hard to bear pain patiently, or to go on with the same weary burden day after day; but we can never have so much to bear as He bore. It will be hard, perhaps, to face death rightly, calmly, when the time comes; but on that mysterious journey also He has gone before us, and thousands upon thousands of His soldiers have quietly and fearlessly advanced to die, because they were sure He would not fail or forsake them. It is wonderful to think of the great army that has followed, that is following Him who has gone before upon that way of truth and loyalty and patience. Some in one sort of work, and some in another, they have set themselves to pass on up that rough, weary road; stumbling often, it may be, hut not falling out; sticking to it day after day, to keep a pure unselfish purpose, and to do their duty. Men and women, rich and poor, young and old, soldiers, students, statesmen, labourers, men of business: temptation comes on them, and weakness binders them, and past sins, it may be, shame them; but they seek His pardon and they humbly long that anyhow He will not cast them off, or leave them desolate in the darkness. And so they Struggle on, nearer, it may be, all the while than they at all imagine, to Him who goes before them; surer year by year of His constant care and love for them; surer that for all the roughness and steepness there is no way like His: no other way in which a man so grows in manliness and strength, so learns to love both God and man. (Bishop Paget.)
Fear not, neither be dismayed.--
No fear
Glorious words of encouragement to a people going forth to meet opposing forces, terrible foes, and unknown dangers.
I. The assurer. The Lord. The very word implies kingship, governorship, authority, power.
II. The assurance. Three promises.
1. Prevision. Go before.
2. Fellowship. Be with thee.
3. Constancy. Will not fail.
III. The inference. Our Father never sleeps, never tires; and if He is all that He promises, how can we fear? (Homilist.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
The Preacher's Complete Homiletical Commentary 1892 · Public Domain CRITICAL REMARKS.—Moses had finished the interpretation and enforcement of…
CRITICAL REMARKS.—Moses had finished the interpretation and enforcement of the law. But his work is not quite accomplished, he therefore makes final arrangements.
Deu_31:1-6. Encouragement to Israel. Went Heb. continued to speak and prepare himself. His age not likely to render him a sufficient guide in future, though his natural force was unabated (cf. Deu_34:7.) God also had intimated his approaching death and forbidden him to go over Jordan (Num_20:24). But God will go with them and Joshua will lead them, Hence “Be strong, he will not fail thee.” (cf. Jos_1:5, Heb_13:5.)
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Deu_31:7-8. Joshua becomes leader. Encouraged in the same words as the people. In the sight of all that his authority might not be questioned. Fear not. Many dangers and great reasons for fear—looking only to themselves.
Deu_31:9-13. Moses commits the Law to Levites. To be read at the end of seven years—the year of release (Deu_31:15). 1. Taber (Lev_23:24). Appear (Deu_31:11; cf. Deu_16:16; Neh_8:12 seq.) Bead, Jos_8:34; 2 Kings 23. Law—not the whole Pentateuch, but summaries.
Deu_31:14-18. Moses informed of his Death. Called with Joshua into the tabernacle (Deu_31:15) he would sleep (lie down) with his fathers, but the nation would apostatise go a whoring. (cf. Exo_34:15; Jdg_2:17.) Break the covenant and God in anger would hide his face and suffer them to fall into deep troubles.
Deu_31:19-23. Moses commanded to write a song as “a witness for God against them.” Waxen Fat (cf. Deu_32:15; Neh_9:23; Hos_13:6. Forgotten (Deu_31:21). “Being in verse it would be more easily learned and kept in memory. The use of songs for such didactic purposes not unknown to legislators of antiquity, and was familiar to theologians of later times of Social History (Ecc_6:8 and Col_3:16)”—Speak. Com.
Deu_31:24-27. The song finished and put into the ark of covenant. The book commenced before Exo_17:14, gradually increased and now finished, i.e. in full, wholly complete. In the side. (Deu_31:26) for greater security and reverence. Only tables of stone in the ark (1Ki_8:9). Deu_31:27. Words by which Moses handed the book to the priests.
Deu_31:28-30. Rehearsal to assembled elders. Gather civil authorities of the congregation specially to hear the ode. Know partly for past experience and partly for gift of prophecy. He pronounced the words audibly to the representative and they to the people of the song following.
A Farewell Address.—Deu_31:1-6
Moses had spent 40 years in Pharaoh’s court, 40 years in Midian, and 40 as leader of Israel He is about to leave his people, but gives specific instructions and makes certain arrangements, from which learn—
I. God’s workmen are often taken away in the midst of usefulness. The work of Moses not finished but he had intimation of death.
1. Through old age. “I am an hundred and twenty, &c.” Old comparatively for “his eye was not dim, nor his natural force abated.” Age brings infirmities, and incapacitates for work. “It is the worst time we can choose to mend either our lives or our fortunes,” says one. Not the time to begin the service of God, who deserves our energy from our youth, cf. 2Sa_19:35 : Ecc_12:1 to Ecc_7:2. Through special Providence. Sometimes punishment for sin. Moses and Aaron forbidden to enter Canaan, Num_20:12. David could not build the temple. Or accidents and sudden death cut off men when prominent, in the prime of life and the splendour of fame, and likely to be useful. Men who leave a blank not easily filled up, a heavy loss to the Christian Church and the world. Let each fulfil the end of life and be able to say, “I have finished the work which thou gavest me to do.”
II. God’s work is carried on by successors. Moses dies, and Joshua succeeds. “God buries his workmen, but carries on his work,” says Wesley.
1. Successors divinely called. Joshua specially chosen out of all the tribes of Israel. God’s servants not self-called, nor put into office by friendship and worldly favour. “There is nothing in which a king would be more absolute than in the choice of his ministers. And shall we dare to contest and take away this right from the King of Kings?” Quesnel.
2. Successors specially qualified. Joshua specially gifted and trained by service. More than natural endowment required. “None but he who made the world can make a minister of the gospel,” said Newton. None selected for important work enters it at his own charge. God equips and helps.
III. God gives encouragement to those who carry on his work. Fellow workers may fall, but God compensates for loss.
1. By his presence. “He will go over before thee,” Deu_31:3. If under the inspiration of Alexander, Cæsar, and other great leaders, soldiers have performed exploits, what can we not do with God present! Failure impossible with him!
2. By his promise. Presence animates, but accompanied with promise often makes soldiers irresistible. God’s promises may be trusted, God’s bonds given and sealed with his own hand. “He will not fail thee, &c.”
3. By his help. Promise must issue in performance. God is strength for burdens and a shield for battles. His grace makes the heart stout and the arm strong. “He giveth power to the faint, and to them that have no might he increaseth strength.”
A GLORIOUS PAST.—Deu_31:4
1. A godly people will always have a glorious past. Israel’s past, England’s past. A Christian man looks back upon a wonderful past-enlightenment, forgiveness and adoption, great peace, great joy, and great hope. Nothing little in redemption. God’s gifts like himself. “Great and marvellous are thy works.”
11. This glorious past should not be forgotten. The great things of God should be remembered, considered, and prompt to obedience. They are helpful for the present, pledges of God’s faithfulness and power and types of future mercies. “The Lord shall give them up before your face, that ye may do unto them according to all the commandments which I have commanded you,” Deu_31:5.
LIFE’S CONFLICTS.—Deu_31:3-6
Israel about to engage in arduous warfare. God would help them, therefore they must not be discouraged.
I. Life a warfare. A soldier’s life hardness endured, 2Ti_2:3. Discomforts in camp, field duties, tedious marches, great and numerous foes to overcome (Sihon and Og), territories to gain, and a purpose to be accomplished.
II. We are not sufficient in ourselves for this warfare. In us no good thing. Our sufficiency for everything from God.
1. We are weak. Need strength and defence. Divine grace alone makes the heart stout and the arm strong. “We have no might against this company.”
2. We are timid. “Fear not,” “Cowardice hath made us by-words to our enemies” (Shaks.), and a disgrace to our captain. Swedenborg says, “Charles II. did not know what that was which others called fear.” Fear not, nor be dismayed; be strong and of good courage.”
3. We are afraid. Danger frightens, enemies overawe, and we forebode evil. We fight with shadows and waste our strength. “Thou shalt not be afraid of them; but shalt remember what the Lord thy God did unto Pharaoh, &c,” Deu_7:18.
III. In God we may have confidence to help. “The Lord thy God, he doth go with thee.” Not much behind, nor too far before, with thee, to guide, Pro_20:24; Pro_16:9; provide, Heb_13:5; and help, Jos_1:5. Confidence;
1. In the word of God. The promise counteracts tendency to doubt and faint, fitted to produce and support assurance.
2. In the faithfulness of God. He never modifies, retracts, nor forgets his word. He wills and intends to fulfil it. Nothing can make him recede from his merciful purpose, nor cause him to repent or violate his pledge. “The strength of Israel will not lie nor repent; for he is not a man that he should repent.”
3. In the presence of God. “He will go over before thee,” Deu_31:3. God with Moses, God with Joshua, God with every good man—with thee. Grand words to begin an undertaking and conquest, to encourage in life’s dangers and toils! “Understand, therefore, this day that the Lord thy God is he who goeth over before thee, &c.,” Deu_9:3.
4. In the strength of God. He increases our might, makes us more than ourselves, more than a match for any foe. “There shall not any man be able to stand before thee all the days of thy life,” Jos_1:5. “They that war against thee shall be as nothing and as a thing of nought, Isa_41:13.
THE CHOSEN LEADER.—Deu_31:7-8
In the choice of Joshua, Moses displays his greatness and intense anxiety for his people. No excessive grief, nor unavailing remorse. He appoints a successor not out of his own family or from his own choice, but according to God’s will (cf. Num_27:15).
I. A leader specially qualified for the work. Joshua was honoured and qualified in an eminent degree.
1. Trained under Moses. He was the minister, the servant of Moses (Jos_1:1). With him on the Mount (Exo_24:13), and a companion in the camp.
2. Qualified by God. Filled with the spirit of wisdom, courage, and the fear of God (Deu_34:9). As leader under a theocracy he was to act as the minister of God, wait for instructions from God, and shepherd or lead the people as the flock of God (Num_27:17).
II. A leader publicly chosen. “In the sight of all Israel” designated to office. By a solemn rite set apart (Num_27:18).
1. To indicate the solemnity of the charge.
2. To set forth its responsibility.
3. To identify himself with the people.
4. To gain the sympathy of the people. “Encourage him, for he shall cause Israel to inherit it” (Deu_1:38).
III. A leader specially encouraged. Though courageous and resolute he required help. The work was new, long, and arduous. He felt inferior to Moses, and knew the perverseness of the people.
1. Divinely guided. Jehovah would go before him. What help and inspiration in this thought. “There is no inspiration so great as to feel the influence of a spirit greater and nobler than our own. When we listen to his voice, when we are ready to do his will, our whole nature is liberated and exalted, and out of this the greatest and noblest work comes” (Dr. Allon).
2. Divinely assisted. “He will not fail thee.” Joshua not faint-hearted, but humble; hence cheered, often encouraged to “be strong.” If God be with us, what account those against us! Who can defeat Divine wisdom or overcome Omnipotence! In God’s work God’s servants never alone, never forsaken. Joshua took the reins of government and led the tribes to the conquest of Canaan. Brave in counsel and brave in war, he trusted in God and accomplished his charge. Be you courageous, hold the divine commands sacred and in spite of opposition yield full and hearty obedience. This is true wisdom and gains true success. “Then thou shalt make thy way prosperous, and then thou shalt have good success (do wisely)” (Jos_1:8).
“He holds no parley with unmanly fears,
Where duty bids he confidently steers,
Faces a thousand dangers at her call,
And, trusting in his God, surmounts them all”
HOMILETIC HINTS AND SUGGESTIONS
Deu_31:2. Thou shalt not go over.
1. Best men not infallible, may sin.
2. Consequences of one sin most serious.
3. God impartial and just in punishing sin.
Deu_31:3-6. I. A disheartened people. Great leader lost. Great work to be done. Our work to dethrone enemies, enter lands, establish and maintain the worship of God and the Kingdom of Christ. “The children of Judah could not drive them out.” II. A sufficient God. “With thee” in presence; “before thee” in providence; abiding in strength “not fail thee.”—“The mountains may depart, and the hills be removed; but never shall the covenant of his faith fulness fail.”
Deu_31:6-8. Antidote to fear. “Fear not.” I. He is able to help thee: He will not fail thee, in adversity or prosperity—will guard thee against the immediate dangers of the one, and the seductive influences of the other. II. He is willing to help thee: not able merely, but willing also. III. He has promised to help thee: and his promises are always sure. Learn
(1) Rely on God’s power;
(2) Trust in his promises (Biblical Museum).—God’s Providence the ground of contentment (cf. Heb_13:5). “He will not fail thee, nor forsake thee.”
1. Then cherish no distressing care—“one hair white or black”—“cast your care upon him.”
2. Then cease to devise your own plans. We scheme for our children and our business, tempt providence and take destiny into our own hands. God’s will supreme. “Commit thy way to him, &c.”
3. Then exercise implicit faith in God;
(1) whose promise is sure;
(2) whose power is omnipotent;
(3) whose providence is universal. Be strong. “The Septuagint in this and the following verse have play the man. and be strong. From this St. Paul seems to have borrowed his ideas (1Co_16:13.) Stand firm in the faith; play the man, act like heroes; be vigorous.”—A. Clarke.
Deu_31:7-8. Appointment of Joshua to succeed Moses. Consider: I. The concern of Moses for the people committed to him. In this he acted as—
1. as a true patriot;
2. a faithful minister. II. The gracious provision which God made for them:
1. He selected a suitable person for the office;
2. He prescribed the mode of his ordination to it. (Num_27:15-17; Numbers 3. He promised him all needful assistance in it. Learn
(1) the blessedness of the Christian Church;
(2) the duty of advancing in every possible way its best interest.—C. Simeon, M.A.
THE INHERITED VOLUME.—Deu_31:9; Deu_31:13; Deu_31:19; Deu_31:22; Deu_31:24-26
Moses now commits the law which he had written into the hands of the priests and elders, the religious and secular rulers of the congregation, to be read and preserved for future generations.
I. The Law to be written. “Moses wrote this law.” This a natural and safe method of transmission. More secure, complete, and diffusive than oral tradition. In this method titles and estates are handed down, arts and sciences propagated. This law has to rank in the literature of Israel as a story-book for children and a statute book for all. Hence written and carefully preserved in the archives of the nation. “Write in a book.”
II. The Law to be read. Strict are regulations on this point.
1. Read at festivals. Four instances given (Jos_8:30; 2Ch_17:7; 2Ch_34:30; Neh_8:7). a. “In the year of release” (Deu_31:10). When servants were discharged, debtors acquitted, and all had leisure to read. Spare time and special occasions should be devoted to Bible reading, b. “In the feast of tabernacles.” Most appropriate season, as revealing the source and purifying the nature of their joy—connecting the design of the law with the spirit of the festival.
2. Read in public assemblies. “In the place” of assembly (Deu_31:11). Bible reading important part of religious worship—needful for instruction, reverence and edification—a privilege to meet in God’s house to expound the law and review His mercies.
3. Read to all classes. Old and young, and strangers within the gates (Deu_31:12). All classes interested—home-born and aliens, bond and free, must be taught the word of God. There is no hesitation, no fear of giving the law to the common people. It is their right and privilege that they may hear, love, and obey God.
III. The law to be preserved (Deu_31:24-26). What was written, was needful to preserve for that and future nations. A second copy of the law was deposited in the ark for greater reverence and security.
1. Preserved as a rule of life. “That they may hear, learn, and obey” (Deu_31:12). Men apt to forget what God requires. Philosophy and reason do not supply a standard of duty. In the Bible, and the Bible alone, have we a guide sufficient and unsurpassed—a book to make us wise unto salvation.
2. Preserved as a witness against disobedience. Memory may fail and teachers die; but the law abides firm and faithful in its testimony. Solemn to have God’s law and neglect it—to turn the blessing into a curse and the best of books into a witness against us. Every sermon we hear, every chapter we read, will help or finally condemn. “Take heed how ye hear.”
THE BIBLE IN NATIONAL HISTORY
I. As the Basis of its Religion. Natural religion is founded on reason or the light of philosophy. Systems of belief are often refined speculations of mind, conflicting, uncertain, and insufficient. Revealed religion is spiritual, vital, and safe. The Bible alone reveals God and moral duty, explains religious worship, and offers moral renovation. It is the foundation of faith and practice, and hope for the present and future life.
II. As the Friend of its Education. The Bible proves the necessity and the value of education. It fosters and promotes intelligence among the masses, helps to rear noble institutions, to enlighten and refine society. It has given the world new ideas and impulses not found in the province of letters. Superb themes for poetry, painting, and fine arts, and thus the highest enjoyment and most exalted thoughts have been furnished by the Bible.
III. As the Source of its Progress. In the Bible are strong innate principles to civilize and elevate. Where these principles are practised we find refinement, free institutions, and the blessings of liberty. Morals are purified, commercial enterprise encouraged, cruelties and war abolished. How much is England indebted to the Bible? What is the condition of countries where the Bible is fettered, exiled or unknown? It is source of progress in learning, legislation, and religion. It is not dead or effete yet. Its mission is great and sublime. It is emphatically the Book for the people, the Book for the nation, and the Book for the age.
This lamp from off the everlasting throne,
Mercy took down, and in the night of time
Stood casting on the dark her gracious bow,
And evermore beseeching men, with tears,
And earnest sighs, to read, believe, and live.—Pollok, Bk. 1
HOMILETIC HINTS AND SUGGESTIONS
Deu_31:7-13. Methods of propagating Scripture. By writing or printing, by public reading or expounding. Let us be thankful for a complete and printed Bible. The heritage of the past and the trust of the present. “Unto them were committed the oracles of God.”
The Bible and the children. Revealing God to children, prescribing duties to children, fostering the spirit to perform these duties, and ensuring the happiness of children. The Bible an entrancing book to children, in its spirit, examples, and lessons. The Bible in the family. The Bible should be read in the family. When read rightly it promotes domestic comfort, cleanliness, industrious and provident habits; it purifies the affections and fills the dwelling with joy in poverty and depression of trade.—(“The Cotter’s Saturday night.”)—“The voice of rejoicing and salvation is in the tabernacles of the righteous.”
Deu_31:10-12. Directions here given for public reading of the law.
1. To be read at “the feast of tabernacles,” the greatest of all their festivals, when harvest and vintage being completed, they had most leisure to attend to it. This feast was celebrated in “the year of release,” the most proper time that could be chosen for reading the law; for then the people were Treed from debts, troubles, and cares of a worldly nature, and at liberty to attend to it, without distraction.
2. The law was to be read by Joshua, chief governor, and by others who had the charge of instructing the people. Thus Joshua himself read to the congregation Jos_8:34-35; Josiah and Ezra, 2Ch_34:30; Neh_8:2. But Jehoshaphat employed priests and Levites (2Ch_17:9). This public reading was in part the duty of the king, the Jews say, who began it, and that afterwards it was taken up by the priests.
3. The law was to be read in the hearing of all Israel (Deu_31:11).
(1) Pious Jews who had copies doubtless read in their own houses.
(2) Some portion was read in the synagogue every Sabbath day (Act_15:21).
(3) In Jehoshaphat’s time it was read by his command in the different cities of Judah, and the people were instructed out of it by the priests and Levites, but
(4) at every year of release the law was read, not only publicly to all the people, but throughout, and read from an original copy, which served as a standard by which all other copies were tried.
4. The whole congregation must assemble to hear the law. Hence learn
(1) that when our debts are remitted and we are brought into the liberty of God’s children we shall then delight to hear and obey our delivering Lord in every call of duty.
(2) The word of God being our only rule, should be read and known of all; how cruel the attempt, and how contrary to the Divine will, to keep it locked up from the people in an unknown tongue, and to establish ignorance by law!
(3) Nothing should engage us more solicitously than the early instruction of our children in the knowledge of the holy Scriptures, which alone can make them wise unto salvation.—J. Wilson.
A SOLEMN MEETING.—Deu_31:14-16; Deu_31:23
Moses commanded to present himself with Joshua in the tabernacle, the circumstances in which they met, and the charge they received, made the meeting memorable and solemn.
I. The persons who met, made the meeting solemn. Not the congregation, but the leaders. Numbers interest, excite and create enthusiasm. When few meet together in private prayer or Sunday class, the occasion is often solemn. Prayers more ardent and appeals more effectual. God meets with two or three.
II. The place in which they met made the meeting solemn. The tabernacle, the special dwelling of Jehovah, filled with his glory, the cloud outside and inside. The utmost done to invest the place with peculiar sanctity. Repeatedly is the injunction given: “Ye shall reverence my sanctuary.” In our sinful and weak condition we need manifestations to excite awe, and glory tempered with clouds to encourage access.
III. The purpose for which they met made the meeting solemn.
1. Moses to receive intimation of his death. “Thou shalt die.” Solemn message! but no grief nor murmuring. His chief concern for a successor (Num_27:16). He was not unprepared, but resigned, ready and responded to the call. Could we face a sentence like this? Our death will be a personal approach to God. “Set thine house in order.”
2. Joshua to be inaugurated to office. Publicly designated before. But a higher sanction required to encourage the leader himself, and beget the respect and obedience of a fickle and perverse people. We should ever listen to the voice of God and feel that his equipment is needful for every enterprize.
3. Both to hear of future apostacy, Moses would grieve and intercede; Joshua would be aware of danger and strive to avert it, Sad predictions, casting shadows of fear in the hour of death and upon the entrance of office. But whatever brings us near to God, and prepares for the events of life or death is profitable.
Tis the sunset of life gives me mystical love,
And coming events cast their shadows before.
—T. Campbell.
THE DARK PROSPECT—Deu_31:16-21
What human insight could pronounce such a future, especially when the moral condition of the people and present signs seemed to contradict it. What human legislator would give laws and predict that his subjects would break them! What a proof is this of the divine origin of this sacred book!
I. The chosen people turning into apostates. Disowning their relation “to go a whoring after other Gods.”
1. Unfaithful in special trust (Deu_31:20). Received the land, yet neglected to drive out its people, the least unfaithfulness may bring a curse, as the weakest footstep or the slightest breath may cause an avalanche to entomb a village.
2. Ungrateful for innumerable favours (Deu_31:20). Fed upon the gifts and forgot the giver. Indulged in sensual enjoyments, abused prosperity, “according to their pasture so were they filled; they were filled and their heart was exalted; therefore have they forgotten me” (Hos_13:6).”
3. Rebellious against divine laws. “Break my covenant.” Forgetful of dependence, proud of their position, they were a law unto themselves. Having thrown off allegiance to God, “they turn unto other gods.”
II. Divine Goodness turned into Divine Wrath. “Then my anger shall be kindled against them,” Deu_31:17. God’s relations to us and dealings with us, according to our conduct.
1. Anger most severe. “Many evils and troubles shall befall them.”
2. Anger most destructive. “They shall be devoured.” Fearful aspect of God. “Consider this, ye that forget God, lest I tear you in pieces, and there be none to deliver.”
3. Anger in recompense to sin. “Are not these evils because God is not among us,” Deu_31:17. Sin ever brings its own retribution, and presumptuous sins defy God’s authority. He justly casts off those who rebel against him, withdraws protection and prosperity. and leaves them to suffer the consequences of their own sins. “I will punish them (visit upon) for their ways, and reward (return to) them their doings, Hos_4:7.
III. Special Checks failing in desired results. Deu_31:21. The example and influence of Moses, the anointing and authority of Joshua, the declaration of law, and the presence of death itself, were expedients to prevent evil. Restraints are needful for the individual and the nations. But when men’s hearts are “fully set in them to do evil,” neither affliction, the checks of conscience, nor the restraints of providence will hinder. “A stubborn and rebellious generation, a generation that set not their hearts aright,” ever wavered in allegiance, and whose spirit was not stedfast with God,” Psa_78:8.
IV. Severe punishment without remedy. Indications of God’s displeasure were many, but the greatest punishment was the “hiding of his face from them on that day.” In the darkest day, in the greatest trouble we may rejoice in the light of his countenance. But if God hide his face from us, and forsake us, prayer avails not, our sun is turned into darkness and life into mourning.
1. Enquiry can find no escape, Deu_31:17. Are these evils not the result of God’s withdrawal? Let us consult and try to discover escape. Intense anxiety and earnest search in vain. “Thou shalt not escape out of his hand.”
2. Future prospect affords no escape, Deu_31:18. Future condition would be worse than the present; sin and servitude, judgment and deliverance marked their history, but changed not their disposition, Jdg_2:19. God was provoked; his anger was kindled. “They were devoured (consumed with affliction) and troubles befell (found) them because forsaken of God, Deu_31:17. Such is the dark prospect of the sinner. God warns and urges escape. “Stand in awe and sin not.”
“Take heed, for God holds vengeance in His hand
To hurl upon their heads that break his law.”—Shakespeare.
A SONG FOR THE PEOPLE—Deu_31:19-26
Laws, history and proverbs often put into verse. The valour and praises of famous men often sung at feasts. National songs are retained in the memories and stir the deepest feelings of a people. This song of Moses (ch. 2), composed by divine inspiration, to be learnt by Israel and taught their children in every age. Poetry and prose, the energy of heart and tones of voice should be consecrated to God. “Teaching and admonishing one another in Psalms and hymns and spiritual songs,” etc.
I. The song in its form. “Write this song.” This the best method for preserving and transmitting divine revelations to mankind, more natural, secure, complete and diffusive than oral testimony.
II. The song in its design.
1. To reverse God’s mercy (Deu_31:20). In making the covenant bestowing the land, and giving prosperity. It commemorates God’s sovereign mercy and rich provision for his people. “Put it in their mouths” that it may stir their hearts. “Sing unto the Lord.”
2. To justify God’s proceeding. “That this song may be a witness for me.” In forewarning of danger, checking tendencies to fall into it, and persuading to love and obedience. The word tells truth, points out duty, and will witness for God in apostacy and punishment.
3. To humble the people. The song reminded of dependence, “was well suited to inspire the popular mind with a sense of God’s favour to their nation.” A nation sinful, rebellious and unworthy. If it did not prevent apostacy it would lead to penitence and humility. “It shall not be forgotten.”
HOMILETIC HINTS AND SUGGESTIONS
Deu_31:16. Thou shalt sleep (may lie down). Old Testament conception of death.
1. Life a period of work.
2. Death a rest, a lying down.
3. But there will be a rising up, an awakening from this sleep (cf. Psa_76:6; Dan_12:2; 1Th_4:13; 2Pe_3:4).
4. This resurrection a gathering to good men. Death not dominion for ever, cuts not off from Holy patriarchs and companions—“Thou shalt be gathered unto thy people” (Num_27:13).
Deu_31:19. A witness for me.
1. Of his kindness in giving them so many blessings.
2. Of His patience in bearing so long with them.
3. Of His clemency in giving them such fair and plain warnings, and,
4. Of His justice in punishing such an unthankful, perverse and incorrigible people.—J. Wilson.
Deu_31:20. Notice—
1. Selfish indulgence.
2. Sinful pride.
3. Abominable idolatry associated with—(a) debasing service; (b) Open rebellion; (c) Divine provocation—sins most un-natural, most dangerous. “How shall I pardon thee for this? Thy children have forsaken me, and sworn by them that are no gods. When I fed them to the full they committed adultery.” (Jer_5:7)
THE FAITHFUL AMANUENSIS.—Deu_31:11; Deu_31:24-26; Deu_31:30
I. The work in which he was engaged. “Write ye this.” Ancient kings copied the law. Monks in the Scriptorium, careful and devout, exact and conscientious, have preserved learning and handed down Manuscripts. Let us be thankful for the alphabet, printing, and the arts of civilization!
II. The method in which he prosecuted the work.
1. Patient in spirit. Slow process, not like printing, to write.
2. Preserving in effort. “Until they were finished” (Deu_31:24).—Ven. Bede.
3. Mindful of the end in view. Under solemn sense of responsibility for correctness, knowing the future consequences, yet he completes and preserves the work.
4. He recites what he writes, vocalises the word, “speaks in their ears” (Deu_31:28), to help the memory and impress the heart. “The manner of reading among the Orientals is not less peculiar than the style of their writing. Generally speaking, the people seem not to understand a book till they have made it vocal. They usually go on reading aloud, with a kind of singing voice, moving their heads and bodies in time, and making a monotonous cadence at regular intervals; thus giving emphasis, although not such as would please an English ear” (cf. Act_8:27-40).
The Solemn Warning against future Idolatry.—Deu_31:27-30
Israel is again admonished of duty, solemnly forewarned of sad consequences of defection and to this very day this song is strong proof to Jew and Gentile that Moses spoke by inspiration of God.
I. Divine Foresight of Israel’s Sins. “I know that after my death, &c.” (Deu_31:29) Israel would decline from God, corrupt themselves, provoke God’s anger and bring fearful calamities upon themselves. God knows all future events. Nothing surprises him or happens unknown. Eternity is unveiled before him and nothing is concealed from him. “Thou knowest my down sitting and mine uprising and understandest my thought afar off.”
II. Solemn Warning of certain results of Israel’s Sins. Self degradation, divine provocation and a series of calamities enough to cause bitter reflection! All this warning in love, to deter from sin. Threatenings should alarm, rouse to repentance and return to God. When evil is foreseen we should hide ourselves (Pro_22:3). Disciples fled from impending evil (Mat_10:23). Paul hid himself from threatened destruction (Act_17:4; Act_23:17). “Noah moved with fear, prepared an ark for the saving of his house.”
III. Solemn Warnings disregarded and threatened results experienced. The testimony of song, the death of Moses, and the checks of providence did not prevent from sin. The presence of good men may restrain, but not eradicate evil. The expedients of God may fail. The very sins at which men are astonished may be committed, and they may rush madly on to sufferings. “Is thy servant a dog that he should do this great thing.” No force without, not even the divine law—as law merely—commanding and punishing can conquer the will. God alone by his spirit and grace can renew and control. “Keep back thy servant from presumptuous sins.”
HOMILETIC HINTS AND SUGGESTIONS
Deu_31:21. God’s intimate knowledge of future evil.
1. In its root. Their imagination. “Every imagination of the thoughts of his heart (Heb. whole imagination, the purposes and desires) only evil continually (every day)” Gen_6:5.
2. In its fruits. Troubles which befall them. “As a man that knows what roots he hath in his garden, though not a flower appears, yet can say when the spring comes, this and this will come up because he knows the garden and knows what roots are there: so the Lord knows our thoughts afar off, because he knows the principles that are within, and knows what they will do when occasion serves; he is privy to that root that beareth gall and wormwood” (cf. Deu_29:18).—Trapp.
Deu_31:21; Deu_31:27; Deu_31:29. God’s service.
1. Relaxed in practice.
2. Perverted in simplicity.
8. Secularised in spiritualty, and
4. Debased in dignity. Sad sight! Offensive to God! Imagination, thought, and purpose, corrupt, evil and only evil. The root of violence and oppression, wantonness and luxury (Jas_1:15; Mat_15:19.) “I know thy rebellion” Deu_31:27. Not an unconcerned spectator, but as one injured and affronted, as a tender father sees the folly and stubbornness of a disobedient child who displeases and grieves him.
He that shuts love out, in turn shall
Be shut out from love, and on her threshold lie
Howling in outer darkness.—Tennyson.
ILLUSTRATIONS TO CHAPTER 31
Deu_31:2. Old. Life is the ordinance of God. Nothing more shows Divine Sovereignty than the time and place of our birth, the duration of our life and the circumstances of our death.—G. S. Bowes.
Deu_31:3-6. Work. Whatever be the meanness of a man’s occupation, he may discharge and prosecute it on principles common to him with Michael or Gabriel, of any of the highest spirits of heaven.—(Binney.) Courage. Deu_31:6. Is there one whom difficulties dishearten—who bends to the storm? He will do little. Is there one who will conquer? That kind of man never fails.—(John Hunter.)
Deu_31:7-8. Joshua chosen.
God sends his teachers with every age,
To every clime and every race of man,
With revelations fitted to their growth
And shape of mind.—(Lowell).
Deu_31:9-13. Delivered. Tradition is the treasure of religious thought, amassed by ages upon the platform of positive revelation.—Vinet.
The Protestant bible lives on the ear like a music that can never be forgotten—like the sound of church bells, which the convert hardly knows how he can forego. Its felicities often seem to be almost things rather than mere words. It is a part of the national mind, and the anchor of national seriousness; … the memory of the dead passes into it. The potent traditions of childhood are stereotyped in its verses. The power of all the griefs and trials of a man is hidden beneath its words. It is the representative of his best moments, and all that there has been about him of soft, and gentle, and pure, and penitent, and good, speaks to him for ever out of his English bible.—Newman.
Deu_31:14-15. Accidents occur nowhere so little as in the lives of men who have determined the history and progress of man. Moses, the man of God, was a man made of God for men.—Fairbairn. Call Joshua.
The old order changeth, yielding place to new;
And God fulfils himself in many ways.
—Tennyson.
Deu_31:16-18; Deu_31:20-21; Deu_31:27; Deu_31:29. It shall come to pass.
Time, as he courses onwards, still unrolls
The volume of concealment In the future,
As in the optician’s glassy cylinder,
The undistinguishable blots and colours
Of the dim past collect and shape themselves,
Upstarting in their own completed image
To scare or to reward.—S. T. Coleridge.
Deu_31:24-26. End of writing.
Do not for one repulse forego the purpose
That you resolved to effect.—Shakespeare.
Deu_31:19-30. Song. “Give me the making of the nation’s ballads,” said Lord Chatham, “and I care not who makes the laws.”
The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.
The Sermon Bible 1900 · Public Domain I. Godliness in children is accounted by Christians generally…
Deu 31:13
I. Godliness in children is accounted by Christians generally to be extraordinary, or at least uncommon, and perhaps there are but few godly children. But there is no theory of Christian doctrine with which we are acquainted which excludes children from the experience and practice of godly life. In the present state of human nature, the two fundamental principles of religious life are repentance toward God and faith toward our Lord Jesus Christ, and there is nothing in childhood which prevents repentance and faith becoming living and abiding sources of action in children.
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II. We must admit that a child’s knowledge of sin is necessarily small, that its sense of sin is feeble, and its sorrow for sin shallow. But then it must be remembered that, comparatively speaking, the actual transgressions of children are but few, and that godly sorrow is a slow growth, even in the adult convert. If the understanding of a child be less enlightened, the soul is more sensitive; if the judgment be less formed, the conscience is more tender; if there be but little strength of purpose, the heart is less hardened by the deceitfulness of sin.
III. If decided piety be within reach of a child, how is it that the absence of godliness from children does not more distress us, and that piety in children is not more our aim and hope, and that it is not more frequently the burden of our prayer? Because godliness is not looked for in children; it is not seen where in many cases it exists; and the signs of it are not trusted when they are clearly manifest.
IV. Godly children are God’s workmanship, created by Jesus Christ, and if we would be the means of leading children into true godliness, we must bid them look to our Saviour Jesus.
S. Martin, Rain, upon the Mown Grass, p. 404.
Deu 31:14
I. Those who live chiefly for this world try not to think of death, because they would like nothing better than to live on here for ever. But the shutting of our eyes to the approach of death does not make him turn away from us, and therefore our wisest and safest course is to prepare for his coming, whether it be near or far off.
II. Death does not occupy that place in the word of God which it does occupy in that religion of ours which professes to be derived from the word of God. In the New Testament death is simply treated as an abolished thing. The second coming of Christ is always, in the exhortations of the New Testament, substituted for death. Death, in the eye of faith, is not the end, but the beginning, of all; it is the commencement of the "life that knows no ending."
III. If Christ has robbed death of its sting, it does not behove us to look at death as if He had not done so. Let us view the approach of death as something which He means should bring us nearer to Him. We must pray Him, since the days approach in which we must die, that death may not find us unprepared. And as we look forward to the future, we must commit our way and ourselves into His keeping.
F. E. Paget, Village Sermons: Advent to Whit Sunday, p. 44.
References: Deu 31:14.—Parker, vol. iv., p. 333. Deu 31:23.—I. Williams, Characters of the Old Testament, p. 138. Deut 31, Deut 32—Ibid., p. 341; J. Monro Gibson, The Mosaic Era, p. 333. Deu 32:3.—Spurgeon, Sermons, vol. vii., No. 367. Deu 32:5.—Ibid., vol. xiii., No. 780; Spurgeon, Evening by Evening, p. 359. Deu 32:8, Deu 32:9.—M. Dods, Israel’s Iron Age, p. 172. Deu 32:8-13.—F. Whitfield, The Blessings of the Tribes, p. 247. Deu 32:9.—Spurgeon, Sermons, vol. viii., p. 451; Spurgeon, Morning by Morning, p. 320; A. Maclaren, A Year’s Ministry, 1st series, p. 221; W. Wilkinson, Thursday Penny Pulpit, vol. viii., p. 132. Deu 32:11.—G. Morrison, The House of God, p. 46.
The Sermon Bible, ed. William Robertson Nicoll (1888–1900) — public domain. Text from a community e-Sword module.
F. W. Grant 1903 · Public Domain Division 3. (Deu 31:1-30; Deu 32:1-52; Deu 33:1-29; Deu…
Division 3. (Deu 31:1-30; Deu 32:1-52; Deu 33:1-29; Deu 34:1-12.)
The outcome, as revealed prophetically.
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The substance of the third division of Deuteronomy is evidently prophetic -the song of Moses, and the blessing of the tribes, with which we have as introduction the leadership of the people committed to Joshua, and the law to the heads of the people. The last chapter, as an appendix to the whole, and of course by another hand, gives Moses’ vision of the land from Pisgah, with his death and burial by the Lord Himself.
1. Again we find, along with the giving of the law to the people, and the inspiriting words to them and their new leader to go in and take possession of the land, the positive assurance of the apostasy that would come, and the judgment of that apostasy. Even so the Church started with the assurance of latter day perilous times, the power of godliness denied, and the coming of Antichrist. Nor, in either case, was the beginning of this state of things far off. One generation only of Israel was faithful under Joshua, and then we have the confusion of the book of Judges. Paul lives to speak of all those in Asia having departed from him, and to find none in Rome to stand with him. While John writes already that it is (in principle) the last time, and that there are many Antichrists.
So little confidence can be placed in man; so surely does testing mean failure, even with the saint. History is a terrible witness against the pride of man; and prophecy, which is but divinely given history written beforehand, emphasizes the lesson. Instead of hiding the darkness of the future from those in the glow of first enthusiasm, God does the very reverse. He holds it up; He bids us never forget it; He sings it in our ears, making with it strange funeral music which shall linger there sweetly though sorrowfully: and why? Is this indeed armor for warriors, strength for a pilgrim path? Yes, it is a SONG; nay, it is a song of praise: "I will publish Jehovah’s name," says Moses, "ascribe ye greatness unto our God." Nor does He after all reign among ruins merely: He has a people whom He loves and cares for: "Jehovah’s portion is His people." But the lesson needs to be well learnt, and emphasized with all the intensity of a prophet’s utterance: "Cursed be the man that trusteth in man, and maketh flesh his arm, and whose heart departeth from the Lord. Blessed is the man that trusteth in the Lord, and whose hope the Lord is." (Jer 17:5; Jer 17:7.) Thus we may have still a song over the destruction of all mere human hopes when they leave us the Lord to trust in, and make it our one necessity to trust in Him.
(1) They need not be afraid, then, though Moses’ strength is now to fail, nor to faint if even he be stricken of God and set aside. Jehovah abides, and He will go over before them and subdue all their enemies; Joshua too shall go before them: they shall have a leader, that they may learn subjection, and yet it must be God to whom they are really subject. Leader and people, let them be strong: for feebleness dishonors Him whose they are. He will not fail nor forsake.
(2) But they must have the law ever in remembrance. How strengthening and inspiriting a thing is it to have one’s life moulded by the declared will of God! What encouragement is there in the consciousness that one is simply obeying, and that the word we obey is perfect as it is authoritative! What a yoke is that which Christ gives, and which gives rest to the soul that takes it! We must not, of course, confuse the type and antitype here. But the principle has always been true, that the path of obedience is that of real strength and blessing and fruitfulness; and we need not wonder if the first psalm begins with this; for in this alone does God find His throne among men aright.
Moses therefore now gives them the law, and ordains it to be solemnly read to all the people every seventh year at the feast of tabernacles. In the midst of that which reminded them of the wilderness-course at an end for them and the land theirs by the favor of God, obedience could be most persuasively pressed upon them.
(3) Joshua is now called with Moses into the presence of the Lord Himself to receive his charge. It is thus with all true leaders. "Am I not an apostle? have I not seen the Lord?" Commissions must thus finally be given by the only One who has right to confer them, and who does not keep at a distance from Himself those whom He sends forth. Moses is also to write out the song which Israel is to learn, -the remedy against the evil it predicts for those who really; learn it; so gladly would divine love have, if it were possible, its prophecy made untrue, and the unrepenting One repent of what He is forced to do. (Jer 18:7-8.)
Alas! the book in the side of the ark, and the words of the song, are alike witnesses against the people of His choice.
2. We come now to the Song itself, a song which was, as we see, to have a peculiar place of testimony for God, and of warning to His people. Yet it is a "song," and this we have seen to be significant. A "song" supposes in itself joy, and not sorrow; a battle-song, victory over enemies; a funeral song, victory over death. This of Moses unites these characters; and that it is above all a song of joy in God, explains all, assures that all must be. As joy, it is fitted to live in the heart; as a joy that does not ignore sorrow or make light of sin, the presence of these will only the more tend to preserve and give it power over the soul. It is truly a "song in the night," and for the night, such as God alone could give, -a witness to the Giver.
(1) The real theme is in the first four verses: it is God Himself, the unchangeable One, faithful, just, and right. Well may the heavens hear, and the earth, the blessed words which drop as the rain, and distill as the dew of night, refreshing grass and herb. It is Jehovah’s name they publish, that sweet and wonderful name which expresses truly what He is, and which man, dropped out of that knowledge, needs so much to learn. To Him they ascribe greatness; yes, to Him, O man, out of the clay, who hast ruined thyself by thy pretension to it. He is the Rock -the "dwelling-place in all generations," says our Moses elsewhere (Psa 90:1,) -safe as shelter, strong against storm, clear-shadowy in the noon-tide heat of a desert land. "His work is perfect" -though men and devils have combined in their own persons to dishonor it. "All His ways are judgment" -not wrath, but far-seeing, well-discerning righteousness. "A God of faithfulness without deceit, just and right is He."
(2) But Israel? Alas, they have dealt corruptly with Him. Man, most favored, most blessed, can turn all this into the occasion of deeper condemnation. Adopted as His family, they are no sons of His, but a blot upon them, a generation crooked and perverse.
And will men thus requite Jehovah? and He the Father who has purchased them from captivity for the love He bare them? Foolish and unwise as they were, did they not know Him to be that? Had He not made and established them? Let them look back, then, upon the past, the record of continuous generations. Or let them ask their fathers, and the elders hoary with age. There could be but one answer of whomsoever they inquired.
(3) The song carries them then back to a time beyond these experiences, before the nation existed at all, when the sons of Adam were finding the abodes assigned them of God. Even then, when the Gentiles were receiving their inheritance, He set their bounds according to the needs of such a number as the children of Israel would become. For in truth they were Jehovah’s portion -His people, and Jacob (though but "Jacob") the lot of His inheritance.
Where had He found them? In a desert land, yea, a howling wilderness; but where the Lord’s care had only the more opportunity for display. Compassed about, watched over, guarded as the pupil of the eye, they had proved this. By the law He had stirred them up like the eagle her nest, while with outstretched wings as in the pillar of cloud, He had sheltered and nestled them, then borne them up and carried them in His feathers. He, He alone did this, asking help of no strange god, and setting them upon the high places of Canaan, amid the abundance of that plenteous land.
(4) Then the song turns from past to future, but which is seen as the past, clear in the vision of God. Jeshurun grew fat and kicked: God’s loved, upright one* became rebellious in prosperity -a strange, common case -and gave up his Maker, and lightly esteemed the Rock of his salvation. Then the heart estranged from Him turned to those that were His opposites. Strange gods came in, with their abominations, gods newly invented replaced Him who had brought them forth, -a thing continually repeated since, and under every imaginable form.
{* Jeshurun is the diminutive of "Jasher" -"upright."}
(5) God could not forget, and be as man; but He could, and was forced to, hide His face. They had given Him up for gods that were not, and He would move them to jealousy by a people they disdained as none. It is here that the apostle sees the calling of the Gentiles. (Rom 10:19.) But Moses’ object is not to develop this; he goes on to the positive consequences of God’s wrath, the wrath of slighted love, and which works out in the end the purposes of love. His anger burns to the bottom of Sheol, for there are cast the objects of it; and with that which reaches down to this the earth and its produce are necessarily consumed. The foundations of the mountains are set on fire by the volcano of wrath; the elements, the teeth of beasts, hunger and plague fight against them; the sword of the enemy bereaves: a full end of them seems impending, but the proud enemy would not recognize Him in this, but only the strength of His own hand. Such is man, the unconscious worker-out of purposes he knows nothing of; and so God reigns, amid unintelligent and hostile powers, yoked to His service in their own despite.
Yet He longs and yearns over them! Let the cross say if He does not. And here His pity breaks out in Moses’ words. Oh, that they had been wise! that they had understood, that they had considered the end sure to come! Vanquished, broken by a contemptible enemy, -how should it be unless their Rock had sold them, and the unchangeable Jehovah delivered them into their hands! Was He less a Rock? Was it because their God was as poor a reliance as the common trusts of men? Ah, their bitter enemies could easily themselves decide this. No, alas! it was that the fruit He had looked for from them was but the vine of Sodom, bitter and poisonous; and He who was the Righteous had been forced to be against them.
(6) This is all plain but the end has unexpected disclosures. There was a secret hidden with God, sealed up among His treasures! Not judgment therefore; which every bad conscience could predict, and which He loves not!
Yet vengeance is His, and recompense, and their feet shall slip, the day of their calamity shall come, judgment shall come, Jehovah shall judge His people. Yes, judge; but not destroy! For when He sees them stricken down, helpless, their power gone, none left to help them, and the vanity of their false gods is fully seen, -then will He call them to Himself, with whom no other can be or can compare, and the rod of their correction, having accomplished its work, shall be broken: He will turn His hand against their enemies.
It is the judgment of the living nations when the Lord appears, and which will bring in blessing for more than Israel. Hence the nations too can be bidden to rejoice with Israel His people; the trumpet of their recall is the first note of earth,s jubilee: "for if the casting away of them be the reconciling of the world, what shall the receiving of them be but life from the dead?" (Rom 11:15.)
Thus Moses’ song vindicates itself as that; and what man is having been seen, evil looked in the face and triumphed over, its theme is fully looked at, and its argument maintained. Greatness belongs to God alone: He is the rock; His way is perfect. Let us remember but our littleness; let us ascribe to Him the greatness; let us hold fast to His perfection: then we have indeed a song which, begun in the night of time, shall last forever.
3. The blessing of the tribes is Moses’ last public act, emphasizing what is in the heart of God toward His people; and this is always blessing. But there are two significant things linked with and introductory to this.
(1) First, Moses and Joshua unite in reciting the song in the ears of the congregation, the old leader and the new being thus in that harmony in which all God’s agents, all dispensations, ultimately are. The people are then urged to set their hearts to it, as the condition of the accomplishment of obedience, and therein of lengthened days. In fact, for the blessing to come, the song must have done its work. Man must learn his own nothingness and the might of God; and the blessing waits for this. Hence the section here is fully in its place as introductory to what is before us.
(2) Secondly, we have the death of Moses again announced, with the sin for which he was set aside explicitly stated. It was not surely merely casual the connection of this with the song and blessing. Moses is in his own person an example of the condemning power of the law. He can only see from afar, what he is forbidden to possess; and if Moses, whom will it not exclude? For the true blessing, therefore, we must go beyond law, -beyond the old covenant to the new; beyond all past dispensations to that under which Israel is really to enter upon her inheritance.
(3) And, accordingly, when we come to the blessing of the tribes, we find that, after the first, we have really before us their millennial condition, into which the first and the second introduce us. Apart from Reuben, who represents for us the nation on their national footing, all the rest give us unmodified blessing, and which has but only partial connection with the features of their past history. This has perplexed the sober commentators, while leaving much to exercise the imagination of the "higher critics." The real fact relieves all perplexity, while it is in perfect consistency with the character and purpose of all this closing portion of Deuteronomy, and with the general doctrine of Scripture also. It reminds us of the omitted blessings of the twenty-seventh chapter, and the emphasis upon the curse both there and elsewhere; of the memorial of the law set up on Ebal; and of how far already the Song has carried us.
The fullness of the blessing could not be under law, however modified. Here it is full, although Reuben may be an exception to be explained, and Simeon be omitted. This would not infer any omission of Simeon at the end, as the individual tribes, both here and in Jacob’s prophecy, stand often for aspects of the whole nation (comp. Gen 49:1-33, notes,) and may even, as in Joseph, contemplate it in its great Head and King.
The blessing divides into six parts, the first speaking of God as their Leader and His power for them, already there in the wilderness; the second, of their salvation by Him; the third, of their portion as thus saved; the fourth, of the Gentiles blessed through them; the fifth, the consequences in the government of God, no more against them; and lastly, the triumph of divine goodness over all their sin. The introduction may seem a strange one to a picture of millennial days. It may remind us in this of what is stated in the opening of the book, that from Sinai to Kadesh -from which they might have entered the land -was only eleven days, journey. In fact, it was nearly forty years that passed before they actually did enter. Even so the long time elapsing before the blessing comes to them has its necessity only in their own condition. He whose power and love had brought them through the wilderness, was even then ready to give them the fall promise, but that they were not prepared for this. And when the time shall come, it will be the completion of what their passage through it then implied. The wings under which they at last come to rest are those that canopied over them in their journeyings of old. All, therefore, is in place, as ever.
Let us look at it in detail.
(a) It is the blessing of Moses, the man of God, poured forth with his full heart in it, but where above all God reigns and thus the eyes are cleared and strengthened and the soul assured, so that what would be prayer becomes prophecy. He sees Jehovah advancing from Sinai with them, His glory flooding the wilderness, Seir radiating it from the east, Mount Paran from the North and West, angelic hosts around Him: out of His right hand came in fire to them the mandate of a King.* Yea, it is He who, God of all, loveth the peoples,** in whose hand His angels are ministering spirits for them, sitting at His feet, receiving, each one, of His words.
{*There are difficulties in this passage, well known to the critics, arising most of all from the abrupt poetic style. What is given above is literal according to the Hebrew, and consistent enough as it would seem with the whole character of what is here. The argument that the unusual word for "law" -dath , the "mandate of a King," -is a word too recent for Moses’ time is worth little, as literature of Pentateuchal date is not abundant enough to prove it. Haevernick looks at it as derived from din, to "judge." And Koenig as an Aramaism which may "testify as well of a very early, as of a late composition." (See Schroeder, in Lange’s Commentary.)
**The plural form naturally looks beyond Israel; and this is in keeping with the blessing itself which, with all prophecy beside, connects that of the earthly people with that of the world at large.}
The law given to Israel by this glorious God, had yet a human mediator and interpreter; and thus Moses became, as it were, king in Jeshurun, the tribes receiving it from him, formally gathered under their heads. This position of Moses has been often before us; it typified that of the far more wondrous "Mediator of the new covenant." God, seeking to be near, addresses man in form as man.
(b) The blessing of the tribes follows, beginning with Reuben, the rejected first-born, who, as in Jacob’s prophecy, receives what seems but little that. He is to live and not die, and his men be numerable. No one doubts that this is the regular force of the words, though exceptions have been pleaded. The argument for the opposite thought, "Let not his men be few" is simply that it appears more like blessing. When we take the whole prophecy into account, however, the grammatical meaning justifies itself. For we have seen already in Gen 49:1-33 how the first-born of nature stands for the nation on the ground of the first covenant, which was really "natural," fleshly, because legal; and here nothing but the blessing of God (which of course is grace) could have preserved the existence of the nation at all. Under the sentence of the law, and rejecting their Deliverer, they have yet been marvelously kept from extinction, while also the subjects of a constant persecution, -"a sword drawn out after them," -which has fulfilled the latter part of the prediction no less clearly.
Then follows Judah, not Simeon or Levi, as with Jacob. Simeon is not found at all, while Levi has gained a new and higher place. Judah, on the other hand, has fallen from that which Jacob pictured for him, and yet with a possible limit -"till Shiloh come." Shiloh, we know, has come, and Judah’s staff of magistracy has been taken away. They knew not the day of their visitation. Moses’ blessing implies the disastrous consequences. "And he said, ’Hear, Lord, the voice of Judah, and bring him unto his people; let his hands be sufficient for him, and be Thou a help to him from his enemies.’"
Judah, then, has been a wanderer, and separated from his people; his hand has brought him no sufficient help, and his enemies have been busy with him. All this suits exactly with what has long been history, and predicts the deliverance awaiting them in the near future. No tribal name, it is evident, would fill this place but that of Judah, connected with and following, as it does, that of Reuben. Numerically, they are in order, Reuben giving first the continuance, Judah then the deliverance of the people. Levi comes third, as showing the way of this deliverance to be by priesthood and sacrifice, the only way before God at any time for the restoration of the sinner.
We see, then, why Levi has such a special place in the blessing of Moses. We must look through the tribe and its individual history, to see, as in other cases, the One through whom the blessing comes for Israel. Christ is plainly the One with whom God,s Thummim and Urim. are, the Holy One, proved at the place of proof, and striven with where the waters of life gushed out. A Moses and an Aaron might give way under the pressure, but not the One for whom they stood. On the other side, the faithfulness of Levi at the scene of the calf-worship was more than found in Him who could say, "The zeal of Thy house hath eaten Me up." Here Levi falls so much behind that it is proportionately difficult to read the antitype in the type. But there is a double application, Israel as a whole having to turn to God in this spirit to receive their final blessing, while for them none the less, as their day of atonement witnesses, the sacrifice upon the altar is the one means of acceptance. Here Christ is both priest and sacrifice, and through Him alone Thummim and Urim return to the delivered people: divine "perfections" being manifested, divine "light" results, and the voice of God is heard in new and more familiar intercourse with His people than for Israel the past age of law could realize at its best.
And now it is no temporary deliverance that is effected: "Bless, Lord, his substance, and accept the work of his hands: smite through the loins of them that rise against him, and of them that hate him, that they rise not again." Here, therefore, a day begins for them which does not set.
(c) Benjamin follows Levi: "And of Benjamin he said, The beloved of the Lord shall dwell in safety near Him: He shall cover him all the day long, and he shall dwell between His shoulders." The reference conceived by some to the tabernacle at Gibeon, or to the temple in Jerusalem in this last expression, is surely a mistake. It is not the Lord who dwells between Benjamin’s shoulders, (which would be an inversion of all right thought,) but the reverse. It is Benjamin who dwells in security, covered and sustained by his covenant-God. We see that Levi’s sacrifice has opened the sanctuary to him; and this is the way of divine grace, -His redeemed God brings near to Himself. This is true in measure of the earthly as of the heavenly people; and will be Israel’s special glory in the days to come. From this centre it radiates over the land, and thus the blessing of Joseph follows and unites with that of Benjamin. Under the smile of God the whole of the fruitful land breaks out into a manifold and continuous harvest. It is the good will of Him who dwelt in the bush that crowns as with a diadem the head of the Nazarite, separated to God and thus from his brethren. It is very plain that Christ it is who brings in this way the blessing down, and how Jacob’s word is confirmed in that of Moses here. For it the intruding Gentiles must be banished from the land, giving way to the myriads of "fruitful" Ephraim, and the thousands of Manasseh.
(d) Zebulon and Issachar are joined together. In Jacob’s prophecy we see the one stretching out toward the nations round, and the other couching underneath their yoke. We are reminded of this here, though how different is all now. Zebulon may now rejoice in going out, Issachar in the tents of her pilgrimage; and still they stretch out toward the nations; but they are now ambassadors of a present King, and with a joyful invitation to come up and do Him homage. "They shall call the peoples to the mountain: there they shall offer the sacrifices of righteousness." The millennial application of this is as clear as can be: and Isaiah and Micah both develop it: And it shall come to pass in the last days, that the mountain of the Lord’s house shall be established in the top of the mountains, and shall be exalted above the hills, and all nations shall flow unto it. And many peoples shall go and say, Come, and let us go up to the mountain of the Lord, to the house of the God of Jacob. For He will teach us of His ways, and we will walk in His paths: for out of Zion shall go forth the law, and the word of the Lord from Jerusalem." (Isa 2:2-3.) We see in what a connected and orderly manner the prophecy proceeds also. It is another kind of commerce from what in the past has attracted Israel: now the nations are attracted, and Israel sucks of the abundance of the seas (comp. Isa 60:5), and of the treasures hid in the sand of the seashore (the ports of its coasts?)
(e) Lastly, come the children of the bondmaids, but there is no longer any trace of what is servile in their condition. Their blessing is harder to interpret than what has gone before, although not always so, and that which is most obscure seems to be so from its brevity. In general, it seems to express the moral results of the relationship in which God now stands to His people. First, in Gad power and the ruler’s seat, from which is maintained the righteousness of the Lord, and His judgment in the midst of Israel. The meaning of Dan’s blessing is not so clear, but we may see in it power that makes itself feared round about: "thine enemies shall cringe before thee" (v. 29). Naphtali shows us the full favor of God enlarging the old limits: they possess as never before the sea -the coast of the Philistines and Phoenicians -and the south -including Edom’s territory as far as the Red Sea. Obadiah witnesses to both of these (vv. 19-21). Lastly, Asher completes the blessing of Israel by declaring its preeminence over that of all else, yet not envied, but accepted by their brethren -the nations of the earth, -their feet dipped in the flowing oil which speaks the fatness of the bounteous land. The last two points are differently understood. Many for "shoes" read "bolts," which Keil interprets as "castles;" and the moderns against the ancients read "rest" instead of "strength." In these two there would be doubly expressed their abiding security: and though we may not be willing to give up what we are so familiar with, that "as thy days thy strength shall be," it is certainly not unsuited as the close of this wonderful blessing to have "as thy days shall be thy rest."
(f) The last words celebrate the triumph of divine goodness for them, before which all enemies are helpless and defeated. This is a thing of course: but blessed are the people who are the subjects of such a salvation! And who is like the God of Jeshurun? He rides upon the heavens to thy help. Thy refuge is the eternal God; and underneath are everlasting arms!
4. The last chapter of Deuteronomy is necessarily an appendix by another hand. It is the account of Moses’ death on the mount, and his burial by God, after being shown the land into which he cannot enter. Joshua succeeds him as Israel’s leader; but as a prophet in the nearness to God to which he was called, he had no successor until He came who in His own Person stood alone, in life, in death, filling all the mediatorial types, and transcending them by the full measure of His infinite glory, in whose light indeed alone they shine.
F. W. Grant, The Numerical Bible (4th ed., 1903) — public domain. Text from a community e-Sword module.
J. R. Dummelow 1909 · Public Domain Farewell Exhortations of Moses to the People and Joshua.…
Farewell Exhortations of Moses to the People and Joshua. He Delivers the Law to the Priests. The Assembling of the Congregation
1. These words] i.e. the following words.
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2. Go out and come in] i.e. perform the office of a leader: see on Num_27:17.
3. Jehovah is the real Leader of the hosts of Israel: Joshua is the human instrument: cp. Num_23:22.
9. This law] i.e. the Deuteronomio law, especially that contained in Deuteronomy 12-26 : see intro. to Deuteronomy 12.
10. The Feast of Tabernacles was at the beginning of the year of release: see on Lev_23:23-43, and cp. Lev_25:9. On the reading of the law at this season see e.g. Nehemiah 8.
14. Cp. Num_27:12-23 and notes.
16. Go a whoring] see on Exo_34:15.
19. A witness for me] When the threatened punishment had fallen, the song would remain to testify that God, who foresaw their apostasy, had warned them against it: see Deu_31:21. The song would also be a means of bringing them to repentance.
26. In the side of] i.e. beside. The tables with the Ten Commandments were kept in the ark: see on Exo_16:34.
J. R. Dummelow, A Commentary on the Holy Bible (Macmillan, 1909) — public domain. Text from a community e-Sword module.
Arno C. Gaebelein 1922 · Public Domain 1. Moses’ Final Charge, The Written Law Delivered, and…
III. THE FINAL WORDS OF MOSES AND THE VISION OF THE FUTURE
1. Moses’ Final Charge, The Written Law Delivered, and Jehovah’s Word to Moses
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CHAPTER 31
1. The final charge of Moses (Deu 31:1-8)
2. The written law delivered (Deu 31:9-13)
3. Jehovah’s word to Moses--Moses to Joshua (Deu 31:14-23)
4. A prophecy (Deu 31:24-30)
The final words of Moses to the people are full of tenderness and affection. There he stood, an hundred and twenty years old, a witness to the grace of His God. His eye was still the eye of youth, for it knew no dimness. And his frame was not bowed down by old age; there was no sign of feebleness about him (Deu 34:7). The words “I can no more go out and come in” are not in clash with the statement about his physical condition. He knew that he had to die because the Lord had told him so. He encouraged the people to trust in the Lord and assured them that the Lord would give them victory. “He it is who doth go with thee; He will not fail thee nor forsake thee.” Precious words these! And the same Jehovah is on our side, never to leave nor forsake His people. May we walk in the obedience of faith and find that His promise is true. Then followed an impressive scene. Joshua is called and in the sight of all Israel Moses addressed him. Joshua would bring them into the land. The same words given to Moses by the Lord to address to Joshua were spoken again to Joshua by the Lord Himself (Josh. 1).
The law, which Moses had written was next delivered unto the Levites. “Moses wrote this law.” Could there be a more emphatic statement than this! And this declaration that Moses wrote this law is confirmed by our Lord, the same Lord who spoke to Moses and whose words and laws Moses committed to writing. The denial of the Mosaic authorship includes the denial of the infallibility of the Son of God. It is infidelity. The infidels of the past ridiculed the teaching that Moses wrote the five books of the law. The infidels of Christendom do now the same. And this law was to be read before all Israel at the feast of tabernacles. They were to be dependent upon the Word of God and learn, fear, and obey by reading and hearing it. Our dependence is the same. Apart from believing and obeying the Word, spiritual life, walking in the Spirit, in fellowship with God, is impossible.
Then the Lord appeared in the tabernacle in a pillar of cloud, when Moses and Joshua presented themselves in the tabernacle of the congregation. The omniscient One, who knows everything from the beginning, announced the failure and apostasy of the nation, with whom He had dealt in such marvellous kindness, and who had been the witnesses of His power and glory. They would break the covenant and apostatize. He would forsake them also, because they turned away from Him to go a whoring after other gods. He would hide His face. All the predicted and threatened evils and troubles would come upon them. And their past, as well as present history, proves the solemn truth of these divine words. And there is one more chapter of their shameful history to be written. “The great tribulation” is still future. It will sweep over them in the days when the apostate nation will accept the false messiah, the Anti-christ, he who comes in his own name.
And Jehovah was to give Moses a song, which he was to teach Israel. The song is found in the chapter which follows. It has for its foundation the words of the Lord in verses 16-21. And Moses was obedient and wrote the same day and taught it to the children of Israel. It was a witness against them. It is so today. How striking that they should read this great final book of the law, read their own curses, their own history, past, present and future, and still abide in unbelief.
The parallel with the church is easy to recognize. Apostasy and failure were predicted for the latter days of the church on earth; that prediction was made in the very beginning of the church. How abundantly it has found its fulfillment! Compare Moses’ words in verse 29 with the words of Paul, the apostle to the Gentiles, in Act 20:29-30.
Arno C. Gaebelein, The Annotated Bible (1913–1922) — public domain. Text from a community e-Sword module.
Paul E. Kretzmann 1924 · Public Domain The Charge to Joshua
The Charge to Joshua
v. 1. And Moses went, he appeared before the people in a last solemn farewell, and spake these words unto all Israel.
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v. 2. And he said unto them, I am an hundred and twenty years old this day, Cf Exo 7:7; I can no more go out and come in, his personal work before the people had now come to an end, Num 27:17; also the Lord hath said unto me, Thou shalt not go over this Jordan, Num 20:24.
v. 3. The Lord, thy God, He will go over before thee, and He will destroy these nations from before thee, and thou shalt possess them, take possession of all the land which had formerly belonged to the Canaanitish tribes and which they still occupied; and Joshua, he shall go over before thee, as the Lord hath said, Deu 3:28.
v. 4. And the Lord shall do unto them as He did to Sihon and to Og, kings of the Amorites, and unto the land of them whom he destroyed, Num 21:21-35.
v. 5. And the Lord shall give them up before your face, that ye may do unto them according unto all the commandments which I have commanded you, Deu 7:2-24; for the Lord’s intention was to make it a war of extermination.
v. 6. Be strong and of a good courage, Deu 1:21; Deu 20:3; fear not, nor be afraid of them, Deu 7:18; for the Lord, thy God, he it is that doth go with thee; he will not fail thee nor forsake thee, literally, He will not let thee sink down nor loosen His hold on thee; He would not leave them without His guiding, sustaining hand, nor indeed entirely forsake them.
v. 7. And Moses called unto Joshua and said unto him in the sight of all Israel, with formal solemnity, Be strong and of a good courage; for thou must go with this people unto the land which the Lord hath sworn unto their fathers to give them; and thou shalt cause them to inherit it; as the future leader of the people he was bound, of course, to set them all the best example of steadfast courage.
v. 8. And the Lord, he it is that doth go before thee; he will be with thee, he will not fail thee, neither forsake thee; fear not, neither be dismayed; he was not to sink down and shrink back in view of the magnitude of the task set before him.
v. 9. And Moses wrote this Law, the entire code of precepts as it had been transmitted to him by the Lord, and delivered it unto the priests, the sons of Levi, which bare the ark of the Covenant of the Lord, Num 4:15, and unto all the elders of Israel; for these two classes were given permanent charge of Israel’s ordinances and precepts, as being responsible for their promulgation and observance.
v. 10. And Moses commanded them, saying, at the end of every seven years, in the so called Sabbatical Year, in the solemnity of they ear of release, Deu 15:1-11, in the Feast of Tabernacles, the last great festival of the Jewish ecclesiastical pear,
v. 11. when all Israel is come to appear before the Lord, thy God, in the place which he shall choose, at the central Sanctuary, thou shalt read this Law before all Israel in their hearing, for that was the purpose for which they were entrusted with the written code of the Law, that they might proclaim and teach it.
v. 12. Gather the people together, men, and women, and children, and thy stranger that is time in thy gates, that they may hear, and that they may learn, and fear the Lord, your God, with that wholesome reverence and awe which flows from faith, and observe to do all the words of this Law;
v. 13. and that their children, which have not known anything, not having heard the proclamation of the various precepts by the mouth of Moses, may hear, and learn to fear the Lord, your God, as long as ye live in the land whither ye go over Jordan to possess it, as long as they and their descendants occupied the land of Canaan. In this way the Law of the Lord was to be made pleasant and acceptable to the entire nation, and children and children’s children were to treasure it as a precious gift of His mercy. Note the prominence given to the children at this point and the emphasis placed upon their being taught properly. We are also bound to the written Word of God, and if we are truly members of God’s people, we shall be grateful for every opportunity to hear the proclamation of the Word of God and keep it with a cheerful observance.
Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 one hundred twenty years old
one hundred twenty years old
"120 years old" (See: Numbers)
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I can no more go out and come in
Here the extremes "go out" and "come in" used together mean that Moses can no longer do what a healthy person can do. AT: "I am no longer able to go everywhere that you need to go, so I cannot be your leader any longer" (See: Merism)
your God ... before you ... before you ... you will dispossess ... before you
Moses speaks to the Israelites as if they were one man, so the words "you" and "your" here are singular. (See: Forms of You)
you will dispossess them
"you will take their land"
Joshua, he will go over before you, as Yahweh has spoken
"Joshua will lead you across the river, as Yahweh promised"
translationWords
Moses
word
Israel
year
Yahweh
Jordan River
God
nation
Joshua
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 31:1-29 For covenant documents to have abiding authority and…
31:1-29 For covenant documents to have abiding authority and relevance, they must be kept perpetually in a place where both parties could have easy access to them. The book of Deuteronomy had to be preserved for future reference so that Israel would always be reminded to submit to the Lord’s sovereignty.
31:1-8 Moses’ impending death meant that his role as covenant administrator would soon be over. Joshua had to be properly and publicly introduced as his successor with the same authority.
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31:1 Based on the context, these instructions refers to all of Deuteronomy (see 1:1).
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.