Deuteronomy 31 — King James Version

Verse 1

Matthew Henry's Concise Bible Commentary

Moses encourages the people, and Joshua.

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

John Wesley's Bible Commentary

Went and spake - Continued to speak, an usual Hebrew phrase.

John Calvin Bible Commentary

And Moses went and spake these words.By the wordwent he signifies that, having received the commands from God, he came to the people to report them. Hence we gather that they were warned in good time to beware, if they had been sensibly disposed. And it was necessary that the people should hear from his own mouth these addresses, which were by no means gratifying, as being full both of cruel threats and severe reproofs; for, if they had been delivered after his death, they would have straightway all exclaimed that they had been deceitfully devised by some one else, and thus that his name was falsely attached to them.Moreover, the peculiar time of their delivery did not a little avail to enhance their weight, so that the people should not only submit themselves with meekness and teachableness to his instruction at the moment, but also that it might remain hereafter deeply impressed upon their hearts. We know with what attention the last words of the dying are usually received; and Moses, now ready to meet death at God’s command, addressed the people as if bidding them finally farewell. To the credit and dignity belonging to his office as a Prophet, there was consequently added all the force and authority of a testamentary disposition.As throughout his life he had been incredibly anxious for the people’s welfare, so he now carries his more than paternal care still further. And assuredly it becomes all pious teachers to provide, as far as in them lies, that the fruit of their labors should survive them. Of this solicitude Peter sets himself before us as an example: “I think it meet (he says), as long as I am in this tabernacle, to stir you up by putting you in remembrance; moreover, I will endeavor that ye may be able after my decease to have these things always in remembrance.” (2 Peter 1:13, 15)

John Calvin Bible Commentary

And Moses called unto Joshua.It hence appears that those, upon whom a public charge is conferred, have need of a twofold confirmation: for, after having addressed a general instruction to the whole people, he directs his discourse peculiarly to Joshua himself, as to one whose business it was to set an example of bravery to others, and whom severe contests awaited. Since, then, it is more difficult to lead all the rest than to follow a leader, it is necessary that he, who is set over many, should far excel them. But, inasmuch as no one call do anything of himself, we must seek of God whatever we want. Wherefore that, which Moses had enjoined upon the whole people, he now repeats to a single individual, because upon him the burden of ruling them was thrown. And this must be more carefully observed, because, in proportion to the degree of honor, in which a man is placed, so does he disdainfully look down upon all admonitions; whence it is the case that those, who are eminent in the world, carelessly reject the exhortations of God’s servants. But Moses thoroughly overthrows all such fastidiousness, when he shows that all, who are in authority, should not only be instructed together with others, but even more urgently dealt with.When Moses, in this place as well as above, forbids believers to give way to fear or dread, it must be observed that. he would not have them so deprived of all feeling, as to be hardened into indifference to every danger, or to suppose, as some madmen do, that there is no such thing as bravery without stupidity, but only possessed of such confidence as may overcome all fears, which impede the course of their calling. Appropriately does the Apostle extend this lesson further, where he wishes to correct avarice, which arises from over-anxiety, whilst wretched men do not sufficiently reflect what it is to have God for their perpetual helper. (Hebrews13:5.)

McArther Bible Commentary

Two themes dominate the last four chapters of Deuteronomy: (1) the death of Moses (Deu 31:1-2, Deu 31:14, Deu 31:16, Deu 31:26-29; Deu 32:48-52; Deu 33:1; Deu 34:1-8, Deu 34:10-12) and (2) the succession of Joshua (Deu 31:1-8, Deu 31:14, Deu 31:23; Deu 32:44; Deu 34:9). These final chapters are centered around two more speeches by Moses: (1) the Song of Moses (Deu 32:1-43) and (2) the Blessings of Moses (Deu 33:1-29).

Bible Cross References

Deuteronomy 30:20 Deuteronomy 31:2

Verse 2

Matthew Henry's Concise Bible Commentary

Moses encourages the people, and Joshua.

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

John Wesley's Bible Commentary

Go out and come in - Perform the office of a leader or governor, because the time of my death approaches.

John Calvin Bible Commentary

And he said unto them, I am an hundred and twenty years old.Although Moses had been often proudly and disdainfully rejected, it could not but be the case, nevertheless, that his departure would both awaken the deepest sorrow, and inspire them with much alarm. By setting before them his age, therefore, he consoles their anxiety, and mitigates their grief; and also, by another reason, he represses their lamentations, i.e., that God had fixed his term of life. He adduces it, then, as an alleviation, because both his death was more than mature, and he was no longer fitted in his extreme old age for enduring fatigue. Here, however, the question arises, why he should say that he was failing, and broken in strength, when we shall see a little further on that he retained his senses in their rigor even until his death? But the reply is obvious, that he would not have been useless in his old age, because his eyes were dim or his members tremulous, but because his age no longer allowed him to perform his usual duties. For he had been marvelously and preternaturally preserved up to that time; but, since he had now arrived at the end of his course, it was necessary that he should suddenly sink, and be deprived of his faculties.“To go out, and come in,” is equivalent to performing the functions of life: thus it is said in the Psalm, “Thou has known my going out and coming in.” (Psalm 121:8.) And in this sense David is said to have gone out and come in, when he performed the duty intrusted to him by Saul. (1 Samuel 18:5.)In the latter clause, where he refers to his exclusion from the land of Canaan, and his being prevented from entering it, he indirectly rebukes the people, for whose offense God had been wroth with himself and Aaron. Thus by this tacit reproof the Israelites were admonished to bear patiently the penalty of their ingratitude. At the same time., as he shows himself to be submissive to the divine decree, he bids them also acquiesce in it.

John Calvin Bible Commentary

And Moses called unto Joshua.It hence appears that those, upon whom a public charge is conferred, have need of a twofold confirmation: for, after having addressed a general instruction to the whole people, he directs his discourse peculiarly to Joshua himself, as to one whose business it was to set an example of bravery to others, and whom severe contests awaited. Since, then, it is more difficult to lead all the rest than to follow a leader, it is necessary that he, who is set over many, should far excel them. But, inasmuch as no one call do anything of himself, we must seek of God whatever we want. Wherefore that, which Moses had enjoined upon the whole people, he now repeats to a single individual, because upon him the burden of ruling them was thrown. And this must be more carefully observed, because, in proportion to the degree of honor, in which a man is placed, so does he disdainfully look down upon all admonitions; whence it is the case that those, who are eminent in the world, carelessly reject the exhortations of God’s servants. But Moses thoroughly overthrows all such fastidiousness, when he shows that all, who are in authority, should not only be instructed together with others, but even more urgently dealt with.When Moses, in this place as well as above, forbids believers to give way to fear or dread, it must be observed that. he would not have them so deprived of all feeling, as to be hardened into indifference to every danger, or to suppose, as some madmen do, that there is no such thing as bravery without stupidity, but only possessed of such confidence as may overcome all fears, which impede the course of their calling. Appropriately does the Apostle extend this lesson further, where he wishes to correct avarice, which arises from over-anxiety, whilst wretched men do not sufficiently reflect what it is to have God for their perpetual helper. (Hebrews13:5.)

McArther Bible Commentary

one hundred and twenty years old. This was the age of Moses at his death. According to Act 7:30, Moses spent forty years in Midian tending sheep. Thus, the life of Moses is broken down into three forty-year periods. His first forty years were spent in Egypt (Exo 2:1-15). The second forty years were spent in Midian (Exo. 2:15-4:19). His final forty years were spent leading Israel out of Egypt and through the wilderness to the Promised Land. The life and ministry of Moses were completed, but God's work would go on (Deu 31:3). go out and come in. Here is an idiom for engaging in a normal day's work and activity. Though still strong for his age (cf. Deu 34:7), Moses admitted that he no longer could provide the daily leadership necessary for Israel. Furthermore, God would not allow him to enter the land beyond the Jordan River because of his sin at the waters of Meribah (see Deu 32:51).

Bible Cross References

Exodus 7:7 Numbers 27:17 Deuteronomy 1:37 Deuteronomy 3:27 Deuteronomy 31:1 Deuteronomy 34:7 Joshua 14:11 1 Kings 3:7

Verse 3

Matthew Henry's Concise Bible Commentary

Moses encourages the people, and Joshua.

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

John Calvin Bible Commentary

The Lord thy God, he will go over.By no ordinary consolation does he encourage their minds to renewed alacrity, because they should experience, even when he was dead, the unceasing favor of God. Hence we gather a lesson of especial usefulness, that whenever God raises up to us men endowed with excellent gifts, He is wont so to make use of their labors for a time, as still to retain others in His hand, and constantly to substitute others, unless our sins stand in the way. Hence it follows that the power of God is not to be tied to the illustrious qualities of men, as if their death was His destruction. It is true, indeed, that eminent men are rarely succeeded by their equals,because our wickedness stifles the light of spiritual gifts, and, as far as it can, extinguishes them; still let this be deemed certain that, when God promotes our welfare by ministers of special eminence, He gives us a taste of His goodness, in order that we may expect its continuance; “because he forsakes not the work of his own hands.” (Psalm 138:8.) Moses says, therefore, that although he may be taken away by death, still God will undertake the office of their leader, or rather that He will continue to be their leader, as the Israelites had before experienced Him to be.But h sustains their infirmity by another consolation also, pointing out Joshua as his successor; otherwise the people might have been ready to object that, if God was willing to go before them, why did he not manifest it by the election of a representative, by whose hand He might continue what He had begun by Moses. In this respect, therefore, he also shows that God’s favor was by no means obscure, since Joshua was already chosen to sustain the care and burden of governing the people: for it is not by his own authority that he obtrudes Joshua and sets him over them, but he declares him to be called by God. Still, it is not a matter hitherto unknown which he puts before them, but only bids them remember what God had long ago revealed, as we have elsewhere seen.

John Calvin Bible Commentary

And Moses called unto Joshua.It hence appears that those, upon whom a public charge is conferred, have need of a twofold confirmation: for, after having addressed a general instruction to the whole people, he directs his discourse peculiarly to Joshua himself, as to one whose business it was to set an example of bravery to others, and whom severe contests awaited. Since, then, it is more difficult to lead all the rest than to follow a leader, it is necessary that he, who is set over many, should far excel them. But, inasmuch as no one call do anything of himself, we must seek of God whatever we want. Wherefore that, which Moses had enjoined upon the whole people, he now repeats to a single individual, because upon him the burden of ruling them was thrown. And this must be more carefully observed, because, in proportion to the degree of honor, in which a man is placed, so does he disdainfully look down upon all admonitions; whence it is the case that those, who are eminent in the world, carelessly reject the exhortations of God’s servants. But Moses thoroughly overthrows all such fastidiousness, when he shows that all, who are in authority, should not only be instructed together with others, but even more urgently dealt with.When Moses, in this place as well as above, forbids believers to give way to fear or dread, it must be observed that. he would not have them so deprived of all feeling, as to be hardened into indifference to every danger, or to suppose, as some madmen do, that there is no such thing as bravery without stupidity, but only possessed of such confidence as may overcome all fears, which impede the course of their calling. Appropriately does the Apostle extend this lesson further, where he wishes to correct avarice, which arises from over-anxiety, whilst wretched men do not sufficiently reflect what it is to have God for their perpetual helper. (Hebrews13:5.)

McArther Bible Commentary

God Himself … Joshua himself crosses over. Though Joshua was to be the new human leader over Israel (see Deu 31:3-7, Deu 31:23), it was the Lord Himself who was the real leader and power. He would cross over ahead of them to enable them to destroy the nations.

Bible Cross References

Numbers 27:18 Numbers 27:19 Deuteronomy 3:28 Deuteronomy 9:3 Deuteronomy 31:4

Verse 4

Matthew Henry's Concise Bible Commentary

Moses encourages the people, and Joshua.

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

John Calvin Bible Commentary

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

John Calvin Bible Commentary

And Moses called unto Joshua.It hence appears that those, upon whom a public charge is conferred, have need of a twofold confirmation: for, after having addressed a general instruction to the whole people, he directs his discourse peculiarly to Joshua himself, as to one whose business it was to set an example of bravery to others, and whom severe contests awaited. Since, then, it is more difficult to lead all the rest than to follow a leader, it is necessary that he, who is set over many, should far excel them. But, inasmuch as no one call do anything of himself, we must seek of God whatever we want. Wherefore that, which Moses had enjoined upon the whole people, he now repeats to a single individual, because upon him the burden of ruling them was thrown. And this must be more carefully observed, because, in proportion to the degree of honor, in which a man is placed, so does he disdainfully look down upon all admonitions; whence it is the case that those, who are eminent in the world, carelessly reject the exhortations of God’s servants. But Moses thoroughly overthrows all such fastidiousness, when he shows that all, who are in authority, should not only be instructed together with others, but even more urgently dealt with.When Moses, in this place as well as above, forbids believers to give way to fear or dread, it must be observed that. he would not have them so deprived of all feeling, as to be hardened into indifference to every danger, or to suppose, as some madmen do, that there is no such thing as bravery without stupidity, but only possessed of such confidence as may overcome all fears, which impede the course of their calling. Appropriately does the Apostle extend this lesson further, where he wishes to correct avarice, which arises from over-anxiety, whilst wretched men do not sufficiently reflect what it is to have God for their perpetual helper. (Hebrews13:5.)

McArther Bible Commentary

Sihon and Og. Israel was assured that the nations of the land would be destroyed by the Lord in the same way that He had recently defeated the Amorite kings, Sihon and Og, on the east side of the Jordan River (see Deu. 2:26-3:11). That was a preview of what was to come (Deu 31:5).

Bible Cross References

Deuteronomy 31:3 Deuteronomy 31:5

Verse 5

Matthew Henry's Concise Bible Commentary

Moses encourages the people, and Joshua.

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

John Calvin Bible Commentary

And Moses called unto Joshua.It hence appears that those, upon whom a public charge is conferred, have need of a twofold confirmation: for, after having addressed a general instruction to the whole people, he directs his discourse peculiarly to Joshua himself, as to one whose business it was to set an example of bravery to others, and whom severe contests awaited. Since, then, it is more difficult to lead all the rest than to follow a leader, it is necessary that he, who is set over many, should far excel them. But, inasmuch as no one call do anything of himself, we must seek of God whatever we want. Wherefore that, which Moses had enjoined upon the whole people, he now repeats to a single individual, because upon him the burden of ruling them was thrown. And this must be more carefully observed, because, in proportion to the degree of honor, in which a man is placed, so does he disdainfully look down upon all admonitions; whence it is the case that those, who are eminent in the world, carelessly reject the exhortations of God’s servants. But Moses thoroughly overthrows all such fastidiousness, when he shows that all, who are in authority, should not only be instructed together with others, but even more urgently dealt with.When Moses, in this place as well as above, forbids believers to give way to fear or dread, it must be observed that. he would not have them so deprived of all feeling, as to be hardened into indifference to every danger, or to suppose, as some madmen do, that there is no such thing as bravery without stupidity, but only possessed of such confidence as may overcome all fears, which impede the course of their calling. Appropriately does the Apostle extend this lesson further, where he wishes to correct avarice, which arises from over-anxiety, whilst wretched men do not sufficiently reflect what it is to have God for their perpetual helper. (Hebrews13:5.)

Bible Cross References

Deuteronomy 7:2 Deuteronomy 31:4

Verse 6

Matthew Henry's Concise Bible Commentary

Moses encourages the people, and Joshua.

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

John Calvin Bible Commentary

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

John Calvin Bible Commentary

And Moses called unto Joshua.It hence appears that those, upon whom a public charge is conferred, have need of a twofold confirmation: for, after having addressed a general instruction to the whole people, he directs his discourse peculiarly to Joshua himself, as to one whose business it was to set an example of bravery to others, and whom severe contests awaited. Since, then, it is more difficult to lead all the rest than to follow a leader, it is necessary that he, who is set over many, should far excel them. But, inasmuch as no one call do anything of himself, we must seek of God whatever we want. Wherefore that, which Moses had enjoined upon the whole people, he now repeats to a single individual, because upon him the burden of ruling them was thrown. And this must be more carefully observed, because, in proportion to the degree of honor, in which a man is placed, so does he disdainfully look down upon all admonitions; whence it is the case that those, who are eminent in the world, carelessly reject the exhortations of God’s servants. But Moses thoroughly overthrows all such fastidiousness, when he shows that all, who are in authority, should not only be instructed together with others, but even more urgently dealt with.When Moses, in this place as well as above, forbids believers to give way to fear or dread, it must be observed that. he would not have them so deprived of all feeling, as to be hardened into indifference to every danger, or to suppose, as some madmen do, that there is no such thing as bravery without stupidity, but only possessed of such confidence as may overcome all fears, which impede the course of their calling. Appropriately does the Apostle extend this lesson further, where he wishes to correct avarice, which arises from over-anxiety, whilst wretched men do not sufficiently reflect what it is to have God for their perpetual helper. (Hebrews13:5.)

McArther Bible Commentary

Be strong and of good courage. The strength and courage of the warriors of Israel would come from their confidence that their God was with them and would not forsake them. In verses Deu 31:7 and Deu 31:8, Moses repeated the substance of his exhortation, this time addressing it specifically to Joshua in the presence of the people to encourage him and to remind the people that Joshua's leadership was being assumed with the full approval of God. This principle for faith and confidence is repeated in Deu 31:23; Jos 1:5-7; 2Sa 10:12; 2Ki 2:2; 1Ch 22:11-13; 2Ch 32:1-8; Psa 27:14. The writer of Hebrews quotes verses Deu 31:6, 8 in Deu 13:5.

Bible Cross References

Hebrews 13:5 Genesis 28:15 Numbers 13:20 Deuteronomy 1:29 Deuteronomy 4:31 Deuteronomy 7:18 Deuteronomy 11:8 Deuteronomy 20:1 Deuteronomy 20:4 Deuteronomy 31:8 Joshua 1:5 Joshua 1:6 Joshua 10:25 1 Kings 6:13 1 Kings 8:57 1 Chronicles 22:13 Isaiah 41:10 Isaiah 43:2 Jeremiah 1:8 Jeremiah 32:40

Verse 7

Matthew Henry's Concise Bible Commentary

Moses encourages the people, and Joshua.

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

John Calvin Bible Commentary

And Moses called unto Joshua.It hence appears that those, upon whom a public charge is conferred, have need of a twofold confirmation: for, after having addressed a general instruction to the whole people, he directs his discourse peculiarly to Joshua himself, as to one whose business it was to set an example of bravery to others, and whom severe contests awaited. Since, then, it is more difficult to lead all the rest than to follow a leader, it is necessary that he, who is set over many, should far excel them. But, inasmuch as no one call do anything of himself, we must seek of God whatever we want. Wherefore that, which Moses had enjoined upon the whole people, he now repeats to a single individual, because upon him the burden of ruling them was thrown. And this must be more carefully observed, because, in proportion to the degree of honor, in which a man is placed, so does he disdainfully look down upon all admonitions; whence it is the case that those, who are eminent in the world, carelessly reject the exhortations of God’s servants. But Moses thoroughly overthrows all such fastidiousness, when he shows that all, who are in authority, should not only be instructed together with others, but even more urgently dealt with.When Moses, in this place as well as above, forbids believers to give way to fear or dread, it must be observed that. he would not have them so deprived of all feeling, as to be hardened into indifference to every danger, or to suppose, as some madmen do, that there is no such thing as bravery without stupidity, but only possessed of such confidence as may overcome all fears, which impede the course of their calling. Appropriately does the Apostle extend this lesson further, where he wishes to correct avarice, which arises from over-anxiety, whilst wretched men do not sufficiently reflect what it is to have God for their perpetual helper. (Hebrews13:5.)

Bible Cross References

Numbers 27:19 Deuteronomy 1:38 Deuteronomy 3:28 Deuteronomy 11:8 Deuteronomy 31:23 Joshua 1:5 Joshua 1:6 1 Kings 2:2

Verse 8

Matthew Henry's Concise Bible Commentary

Moses encourages the people, and Joshua.

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

John Calvin Bible Commentary

And Moses called unto Joshua.It hence appears that those, upon whom a public charge is conferred, have need of a twofold confirmation: for, after having addressed a general instruction to the whole people, he directs his discourse peculiarly to Joshua himself, as to one whose business it was to set an example of bravery to others, and whom severe contests awaited. Since, then, it is more difficult to lead all the rest than to follow a leader, it is necessary that he, who is set over many, should far excel them. But, inasmuch as no one call do anything of himself, we must seek of God whatever we want. Wherefore that, which Moses had enjoined upon the whole people, he now repeats to a single individual, because upon him the burden of ruling them was thrown. And this must be more carefully observed, because, in proportion to the degree of honor, in which a man is placed, so does he disdainfully look down upon all admonitions; whence it is the case that those, who are eminent in the world, carelessly reject the exhortations of God’s servants. But Moses thoroughly overthrows all such fastidiousness, when he shows that all, who are in authority, should not only be instructed together with others, but even more urgently dealt with.When Moses, in this place as well as above, forbids believers to give way to fear or dread, it must be observed that. he would not have them so deprived of all feeling, as to be hardened into indifference to every danger, or to suppose, as some madmen do, that there is no such thing as bravery without stupidity, but only possessed of such confidence as may overcome all fears, which impede the course of their calling. Appropriately does the Apostle extend this lesson further, where he wishes to correct avarice, which arises from over-anxiety, whilst wretched men do not sufficiently reflect what it is to have God for their perpetual helper. (Hebrews13:5.)

Bible Cross References

Hebrews 13:5 Genesis 28:15 Exodus 13:21 Exodus 33:14 Deuteronomy 4:31 Deuteronomy 20:1 Deuteronomy 31:6 Joshua 1:5 Joshua 1:9 1 Kings 11:38 Isaiah 43:2 Jeremiah 32:40

Verse 9

Matthew Henry's Concise Bible Commentary

The law to be read every seventh year.

Though we read the word in private, we must not think it needless to hear it read in public. This solemn reading of the law must be done in the year of release. The year of release was typical of gospel grace, which is called the acceptable year of the Lord; for our pardon and liberty by Christ, engage us to keep his commandments. It must be read to all Israel, men, women, children, and to the strangers. It is the will of God that all people should acquaint themselves with his word. It is a rule to all, therefore should be read to all. Whoever has read of the pains taken by many persons to get scraps of the Scriptures, when a whole copy could not be obtained, or safely possessed, will see how thankful we should be for the thousands of copies amongst us. They will also understand the very different situation in which the Israelites were placed for many ages. But the heart of man is so careless, that all will be found too little, to keep up a knowledge of the truths, precepts, and worship of God.

John Wesley's Bible Commentary

This law - Largely so called, the whole law or doctrine delivered unto Moses contained in these five books. To the priests - That they might keep it carefully and religiously, and bring it forth upon occasion, and read it, and instruct the people out of it. The elders - Who were assistants to the priests, to take care that the law should be kept, and read, and observed.

John Calvin Bible Commentary

And Moses wrote this law. It is unquestionable that Moses deposited the Book of the Law in the custody of the Levites, to enjoin upon them the duty of teaching; for although it is only related that they were commanded to recite the book before the people every seventh year, yet it is easy to gather that they were appointed the constant proclaimers of its doctrine. For it would have been absurd that the Law should lie buried for seven whole years, and that not a word should be heard of its instruction; besides, the difficulty of hearing in so great a multitude would be great, and the recollection of it would soon have vanished. In a word, very little would have been the use of the ceremony, if at all other times the Levites had been dumb, and nothing should have been heard throughout the land regarding the worship of God. This then was the object of the solemn promulgation of the Law, (Deuteronomy 31:10, etc.), which was made in the year of release, that the people should daily inquire the right way of serving God of the Levites, who were chosen to be as it wereνομοφύλακες(guardians of the Law), that they might bring forward in due season whatever it was profitable to know. Here, then, is represented to us as in a mirror what Paul says, that the Church of God is “the pillar and ground of the truth,” (1 Timothy 3:15;) because purity of doctrine is preserved unimpaired in the world, and propagated by the ministry of pastors, whilst piety would soon decay if the living preaching of doctrine should cease. Therefore Paul also elsewhere commands that the sound doctrine, of which he was a minister, should be committed by Timothy"to faithful men, who should be able to teach others also.” (2 Timothy 2:2.)First, then, we must remember, that the Book of the Law was given in trust, as it were, to the Levites, that the people might learn from them what was right. The addition of “the elders” is not superfluous; for although the office of teaching was not committed to them, yet were they given as coadjutors to the Levites, in order that they might uphold the doctrine of the Law, and not suffer it to be scorned. We know how great is the insolence of the people in rejecting pious teachers, unless they are restrained by those in authority; nor do the latter indeed duly fulfill their duty, if they do not keep their subjects to the study of religion, who would be otherwise too much disposed to impiety. Moses in this passage calls by the name of “the Law,” not the Ten Commandments engraved on the two tables, but the interpretation of it contained in the four books. The circumstances took place thirty-nine years after God had spoken on Mount Sinai. What follows, that it was to be read every seven years, I have commented on elsewhere; but there will be no harm in repeating what may serve for the understanding of this passage. The seventh year was chosen for this purpose, because all, both males and females, might then assemble at Jerusalem without detriment to their private interests, for there was a cessation from all labor; they neither sowed, nor reaped, and agriculture was altogether at a stand-still. There was therefore no business to prevent them from celebrating that festival, whereby God represented to them in a lively manner, how miraculously He had preserved their fathers in the desert. Lest the recollection of so great a benefit should ever perish, the Law indeed commanded them, wherever they might be, to go forth from their houses every year, and to pass seven days under the boughs of trees; but in the Sabbatical Year, when all was at rest at home, it was more convenient for them to go up to Jerusalem from all quarters, that by their very multitude they might the better testify their gratitude. Therefore it is added, “when all Israel is come,” etc. And it must be observed, that in that assembly they were more solemnly pledged, one and all, to keep the Law, because they were mutually witnesses against each other if they should break the covenant thus publicly renewed. On this account it is added, “Gather the people together, men, women, and children.” But that it might not be a mere empty spectacle, it is expressly commanded that the book should be read “in their hearing:” by which words a recitation is expressed, from whence the hearers might receive profit, else it would have been a sham and ludicrous parade; just as in the Papacy, when they loudly bellow out the Scriptures in an unknown tongue, they do but profane God’s name. To this end, therefore, did God desire the doctrine of His Law to be heard; viz., that He might obtain disciples for Himself; not that He might fill their ears with a senseless and unprofitable clamour. And indeed when the Popish priests were a little ashamed of altogether driving the people away from hearing God’s word, they devised this foolish plan of shouting to the deaf, as if this silly formality would satisfy God’s command, when He ordains that all should be taught from the least to the greatest: for it is afterwards again expressed, “that they may hear, and that they may learn.” Hence we lay it down, that the legitimate use of Scripture is perverted when it is enunciated in an obscure manner such as no one can understand. But whilst no other mode of reading Scripture is approved by God, except such as may instruct the people, so also the fruit of understanding,i.e., that they may learn to fear God, is required in the hearers. But it is undoubted, that “the fear of God” comprehends faith, nay, that properly speaking it springs from faith; and by this expression Moses indicates that the Law was given for the purpose of instructing men in piety and the pure service of God. At the same time we may learn from this passage, that all the services which are paid to God in ignorance, are extravagant, and illegitimate. The beginning of wisdom is to fear God; and on this point all agree; but then each one slips away to his own imaginations and erroneous devotions, as they choose to call them. God, however, in order to restrain such audacity as this, declares that he is not duly worshipped, except He shall first have been listened to. As to “the strangers,” when their participation in sacred things is in question, I have elsewhere observed that all foreigners are not so called, but only those who, being Gentiles by origin, had devoted themselves to God, and having received circumcision, had been incorporated into the Church; otherwise it would not have been lawful to admit them into the congregation of the faithful; and this is confirmed by the additional words, “that is within thy gates:” which is as much as if Moses had said, inhabitants of your cities, and dwelling together with the people. Finally, when their children are mentioned, reference is made to the propagation of sound doctrine, that the pure worship of God may continually be maintained. He therefore commands that the Law should be recited, not in one generation only, but as long as the status of the people may last; and surely all God’s servants ought to take care, that they may transmit to posterity what they have learnt themselves. Yet we must remark, that all doctrine which may have been handed down from their ancestors, is not here promiscuously commended; but God rather claims for Himself the entire authority, both towards the fathers and the children.

McArther Bible Commentary

Moses wrote this law. At the least, Moses, perhaps with the aid of some scribes or elders who assisted him in leading Israel, wrote down the law that he had explained in the first thirty-two chapters of Deuteronomy (cf. Deu 31:24). However, since the law explained in Deuteronomy had also been given in portions of Exodus through Numbers, it seems best to view this written law as all that is presently found in Scripture from Genesis 1 through Deu 32:47. After Moses' death, Deu. 32:48-34:12 was added to complete the canonical Torah, perhaps by one of the elders who had served with Moses, even Joshua.

Bible Cross References

Exodus 24:4 Numbers 4:5 Numbers 4:6 Deuteronomy 10:8 Deuteronomy 31:25 Deuteronomy 31:26 Deuteronomy 33:10 Joshua 3:3 1 Kings 8:3 Nehemiah 8:2

Verse 10

Matthew Henry's Concise Bible Commentary

The law to be read every seventh year.

Though we read the word in private, we must not think it needless to hear it read in public. This solemn reading of the law must be done in the year of release. The year of release was typical of gospel grace, which is called the acceptable year of the Lord; for our pardon and liberty by Christ, engage us to keep his commandments. It must be read to all Israel, men, women, children, and to the strangers. It is the will of God that all people should acquaint themselves with his word. It is a rule to all, therefore should be read to all. Whoever has read of the pains taken by many persons to get scraps of the Scriptures, when a whole copy could not be obtained, or safely possessed, will see how thankful we should be for the thousands of copies amongst us. They will also understand the very different situation in which the Israelites were placed for many ages. But the heart of man is so careless, that all will be found too little, to keep up a knowledge of the truths, precepts, and worship of God.

John Wesley's Bible Commentary

The year of release - When they were freed from debts and troubles, and cares of worldly matters, and thereby fitter to attend on God and his service.

John Calvin Bible Commentary

And Moses commanded them. The object of this precept is the same as that of the foregoing. He would have (the Law) represented, and constantly kept before their eyes; now He commands that it should also be recited every seventh year, lest the knowledge of it should ever depart. But let us follow the order of the words. First of all, Moses says that “he wrote” the Law. Before this, the doctrines of religion had only been expressed by word of mouth, for their fathers had handed down traditionally to their children whatever had been declared to them from heaven. Thus the religion and faith of the people in Egypt was only founded on ancient revelations(oraculis) and the traditions of their fathers. But, forasmuch as nothing is more easy than for men’s minds, in their vanity, speedily to forget true doctrine, and to involve themselves in manifold errors, God, willing to provide against this evil, consigned the rule of piety to public records,so that there might be no pretense of ignorance if their posterity should decline from it. Behold, then, the reason why the Law was written down, that God’s truth might be witnessed in the continued lapse of ages. He does not mean that the Law was so “delivered” to the Levites, that they should suppress it, or should be its only keepers; but if he had exhorted them all indifferently to read it, scarcely any would have applied themselves to its study; for so it is wont to happen, that individuals neglect what is enjoined generally upon all. Wherefore the Levites are appointed to be the guardians of the Law(nomophylaces), to watch diligently, amidst the neglect and contempt of others, lest the knowledge of God should fail. Nor is there any question that the Law was therefore entrusted to their hands, that they might be its interpreters. And to this that passage of Malachi refers, (Malachi 2:7,) “For the priest’s lips should keep knowledge, and they should seek the Law at his mouth; for he is the messenger of the Lord of hosts.” For what is added immediately afterwards, that they should read over the Law every seventh year, cannot properly be taken, as if, during the rest of the time, it should remain hidden among themselves; for God would have them to teach daily, and constantly to remind the people of their duty. But lest this practice should become obsolete, either by the aversion of the people or the laziness of the priests, this solemn rite was added, that every seventh year when the most numerous assembly of the people took place, the promulgation of the Law should be renewed. Whence it appears that nothing is too sacred nor too abundantly fortified by precautions to escape violation and infraction from man’s wickedness; for when the recitation of the Law was thus precisely enjoined upon the Levites, it was surely astonishing and detestable that it should be, as it were, discovered in the time of Josiah, and that all were aroused by its novelty, as if they had never heard of it before. (2 Kings 22:3, etc.) Exactly the same thing did not occur under the Papacy; but when its scarecrowbishops desired to domineer and tyrannize, they used the artifice of declaring it unlawful to inquire into the mysteries of Scripture. Hence it was brought about that they might securely addict themselves to their ridiculous follies, and that the monks, their emissaries, might vent with impunity whatever fables came into their heads. But, in fine, the intention of God was that every seventh year the people should be reminded to meditate diligently on the law.

John Calvin Bible Commentary

And that their children, which have not known anything.Again, we see that their present assembly is not referred to, but that which was to be repeated every seven years, in order that their posterity might be retained in the path of duty. Another use, then, of this recitation is adduced; that many who, from their age, could not be witnesses of the first promulgation, might thence learn how God was to be served. The possession of the land is again set before them, that God’s bounty may attract them to obedience.

Bible Cross References

Leviticus 23:34 Deuteronomy 15:1 Deuteronomy 15:2 Deuteronomy 16:13 2 Kings 23:2

Verse 11

Matthew Henry's Concise Bible Commentary

The law to be read every seventh year.

Though we read the word in private, we must not think it needless to hear it read in public. This solemn reading of the law must be done in the year of release. The year of release was typical of gospel grace, which is called the acceptable year of the Lord; for our pardon and liberty by Christ, engage us to keep his commandments. It must be read to all Israel, men, women, children, and to the strangers. It is the will of God that all people should acquaint themselves with his word. It is a rule to all, therefore should be read to all. Whoever has read of the pains taken by many persons to get scraps of the Scriptures, when a whole copy could not be obtained, or safely possessed, will see how thankful we should be for the thousands of copies amongst us. They will also understand the very different situation in which the Israelites were placed for many ages. But the heart of man is so careless, that all will be found too little, to keep up a knowledge of the truths, precepts, and worship of God.

John Wesley's Bible Commentary

Thou shalt read - Thou shalt cause it to be read by the priest or Levites; for he could not read it himself in the hearing of all Israel, but this was to be done by several persons, and so the people met in several congregations.

John Calvin Bible Commentary

And that their children, which have not known anything.Again, we see that their present assembly is not referred to, but that which was to be repeated every seven years, in order that their posterity might be retained in the path of duty. Another use, then, of this recitation is adduced; that many who, from their age, could not be witnesses of the first promulgation, might thence learn how God was to be served. The possession of the land is again set before them, that God’s bounty may attract them to obedience.

McArther Bible Commentary

you shall read this law before all Israel. The law that Moses wrote down was given to the priests who were required to be its custodians and protectors and to read it in the hearing of all Israel at the Feast of Tabernacles during each sabbatical year. This reading of the law every seven years was to remind the people to live in submission to their awe-inspiring God.

Bible Cross References

Deuteronomy 12:5 Deuteronomy 16:16 Joshua 8:34 2 Kings 23:2 Nehemiah 8:18

Verse 12

Matthew Henry's Concise Bible Commentary

The law to be read every seventh year.

Though we read the word in private, we must not think it needless to hear it read in public. This solemn reading of the law must be done in the year of release. The year of release was typical of gospel grace, which is called the acceptable year of the Lord; for our pardon and liberty by Christ, engage us to keep his commandments. It must be read to all Israel, men, women, children, and to the strangers. It is the will of God that all people should acquaint themselves with his word. It is a rule to all, therefore should be read to all. Whoever has read of the pains taken by many persons to get scraps of the Scriptures, when a whole copy could not be obtained, or safely possessed, will see how thankful we should be for the thousands of copies amongst us. They will also understand the very different situation in which the Israelites were placed for many ages. But the heart of man is so careless, that all will be found too little, to keep up a knowledge of the truths, precepts, and worship of God.

John Wesley's Bible Commentary

Together - Not in one place. But into divers assemblies or synagogues. Women who hereby are required to go to Jerusalem at this solemnity, as they were permitted to do in other solemnities. Children - Such of them as could understand, as appears from (Nehemiah 8:2-3) , the pious Jews doubtless read it daily in their houses, and Moses of old time was read in the synagogues every sabbath day. But once in seven years, the law was thus to be read in public, to magnify it and make it honourable.

John Calvin Bible Commentary

Gather the people together.Literally, “to gather,”etc., in the infinitive mood; and although this is sometimes taken for the imperative, yet, in this passage some improperly translate it “Gather,” etc., as if Moses commanded them to give these injunctions once only to the people of their own generation, whereas he is rather continuing with the foregoing sentence. This verse, then, is connected with what went before, viz., that the Law should be promulgated anew, in the years in which they were to hold their greatest assembly; because the people was then called to the Jubilee by the sound of the trumpet. The word “gather,” therefore, extends to all these septennial assemblies, of which mention will be elsewhere made. Nor certainly would what he says of the people that are “within their gates,” accord with the times of Moses, since in those days there were none. Consequently he more fully explains why he pointed out the seventh year, viz., because the whole people then came “to appear before God.” He specially mentions the “women and children,” lest their age or sex might be an excuse; and this heightens the villany and dishonesty of thosewho would debar not children only, but women also, from religious learning; since God invites all from the least to the greatest to His school, and would have them to be His disciples. With respect to “the strangers,” we must understand not those who had come into the land of Canaan on business, and were soon to return home, but those who had chosen to take up their abode there, and from their long residence had coalesced into the same body with the Israelites. The fruit and utility (of this recitation) is added, that by hearing they might learn to fear God. Whence we infer, that true religion has its origin in knowledge, and that whatever piety men not instructed by God’s word may appear to have, is mere pretense. “To observe to do,” is equivalent to applying themselves diligently and zealously to obey the precepts of the Law.

John Calvin Bible Commentary

And that their children, which have not known anything.Again, we see that their present assembly is not referred to, but that which was to be repeated every seven years, in order that their posterity might be retained in the path of duty. Another use, then, of this recitation is adduced; that many who, from their age, could not be witnesses of the first promulgation, might thence learn how God was to be served. The possession of the land is again set before them, that God’s bounty may attract them to obedience.

Bible Cross References

Deuteronomy 4:10 Deuteronomy 31:13 Joshua 8:35 Haggai 1:12

Verse 13

Matthew Henry's Concise Bible Commentary

The law to be read every seventh year.

Though we read the word in private, we must not think it needless to hear it read in public. This solemn reading of the law must be done in the year of release. The year of release was typical of gospel grace, which is called the acceptable year of the Lord; for our pardon and liberty by Christ, engage us to keep his commandments. It must be read to all Israel, men, women, children, and to the strangers. It is the will of God that all people should acquaint themselves with his word. It is a rule to all, therefore should be read to all. Whoever has read of the pains taken by many persons to get scraps of the Scriptures, when a whole copy could not be obtained, or safely possessed, will see how thankful we should be for the thousands of copies amongst us. They will also understand the very different situation in which the Israelites were placed for many ages. But the heart of man is so careless, that all will be found too little, to keep up a knowledge of the truths, precepts, and worship of God.

John Calvin Bible Commentary

And that their children, which have not known anything.Again, we see that their present assembly is not referred to, but that which was to be repeated every seven years, in order that their posterity might be retained in the path of duty. Another use, then, of this recitation is adduced; that many who, from their age, could not be witnesses of the first promulgation, might thence learn how God was to be served. The possession of the land is again set before them, that God’s bounty may attract them to obedience.

Bible Cross References

Leviticus 23:43 Deuteronomy 4:10 Deuteronomy 31:12 Deuteronomy 31:14 Haggai 1:12

Verse 14

Matthew Henry's Concise Bible Commentary

The Israelites' apostacy foretold, A song given to be witness against them.

Moses and Joshua attended the Divine Majesty at the door of the tabernacle. Moses is told again that he must shortly die; even those who are most ready and willing to die, need to be often reminded of its coming. The Lord tells Moses, that, after his death, the covenant he had taken so much pains to make between Israel and their God, would certainly be broken. Israel would forsake Him; then God would forsake Israel. Justly does he cast those off who so unjustly cast him off. Moses is directed to deliver them a song, which should remain a standing testimony for God, as faithful to them in giving them warning, and against them, as persons false to themselves in not taking the warning. The word of God is a discerner of the thoughts and intents of men's hearts, and meets them by reproofs and correction. Ministers who preach the word, know not the imaginations of men; but God, whose word it is, knows perfectly.

John Wesley's Bible Commentary

Give him a charge - Immediately from myself for his greater encouragement, and to gain him more authority with the people.

John Calvin Bible Commentary

And the Lord said unto Moses.Joshua is now substituted in the place of Moses by a solemn ceremony, not only that he may be held in greater reverence by men, but also that he may be presented before God, and thus may acknowledge that he is dedicated to His service; for his being brought before the door of the tabernacle was a kind of consecration; and God also declares that He will give him a charge, which is equivalent to saying that He will instruct him in the performance of his duties. The appearance also of the glory of God in the cloud, was not less effectual for encouraging himself personally, than for giving public distinction to his high office. For he would never have been recognized as the successor of Moses, unless this visible approbation of God had fastened the yoke upon the people.

John Calvin Bible Commentary

Gather to me all the elders of your tribes.Special reference is here made to the Song, which we gather from the last verse to have been alone recited. Moses, indeed, appears to contradict himself when he commands the elders and officers only to be called to listen, whereas he soon afterwards records that he read it to the whole people. But these two things are easily reconciled, when we remember the order which he was accustomed to observe in gathering the multitude together; for it is manifest from many passages that they were not called together promiscuously, but that the heads of tribes, and the princes of the people, each of them led their band; so that the assembling of the elders here mentioned, is so far from excluding the rest of the multitude, that it rather indicates that the whole people were gathered together by their tribes and classes. And this we may infer from the context, for assuredly he did not “call heaven and earth to record against” the officers only; and yet so he seems to signify. Under the leaders, therefore, the whole multitude is included.

McArther Bible Commentary

the tabernacle of meeting. The Lord told Moses to summon Joshua to the tent where He met Israel, and the presence of the Lord appeared in the pillar of cloud standing at the door of the Holy Place (Deu 31:15). This signaled God's confirmation of Joshua, the former military captain (see Exo 17:9-14) and spy (see Num 13:16), as Israel's new leader. God's message to Joshua is summed up in verses Deu 31:16-22.

Bible Cross References

Genesis 47:29 Exodus 33:9 Numbers 27:12 Numbers 27:13 Deuteronomy 4:22 Deuteronomy 31:13 Deuteronomy 32:50 1 Samuel 26:10 1 Kings 2:1

Verse 15

Matthew Henry's Concise Bible Commentary

The Israelites' apostacy foretold, A song given to be witness against them.

Moses and Joshua attended the Divine Majesty at the door of the tabernacle. Moses is told again that he must shortly die; even those who are most ready and willing to die, need to be often reminded of its coming. The Lord tells Moses, that, after his death, the covenant he had taken so much pains to make between Israel and their God, would certainly be broken. Israel would forsake Him; then God would forsake Israel. Justly does he cast those off who so unjustly cast him off. Moses is directed to deliver them a song, which should remain a standing testimony for God, as faithful to them in giving them warning, and against them, as persons false to themselves in not taking the warning. The word of God is a discerner of the thoughts and intents of men's hearts, and meets them by reproofs and correction. Ministers who preach the word, know not the imaginations of men; but God, whose word it is, knows perfectly.

John Calvin Bible Commentary

Gather to me all the elders of your tribes.Special reference is here made to the Song, which we gather from the last verse to have been alone recited. Moses, indeed, appears to contradict himself when he commands the elders and officers only to be called to listen, whereas he soon afterwards records that he read it to the whole people. But these two things are easily reconciled, when we remember the order which he was accustomed to observe in gathering the multitude together; for it is manifest from many passages that they were not called together promiscuously, but that the heads of tribes, and the princes of the people, each of them led their band; so that the assembling of the elders here mentioned, is so far from excluding the rest of the multitude, that it rather indicates that the whole people were gathered together by their tribes and classes. And this we may infer from the context, for assuredly he did not “call heaven and earth to record against” the officers only; and yet so he seems to signify. Under the leaders, therefore, the whole multitude is included.

Bible Cross References

Exodus 33:9 Deuteronomy 31:16

Verse 16

Matthew Henry's Concise Bible Commentary

The Israelites' apostacy foretold, A song given to be witness against them.

Moses and Joshua attended the Divine Majesty at the door of the tabernacle. Moses is told again that he must shortly die; even those who are most ready and willing to die, need to be often reminded of its coming. The Lord tells Moses, that, after his death, the covenant he had taken so much pains to make between Israel and their God, would certainly be broken. Israel would forsake Him; then God would forsake Israel. Justly does he cast those off who so unjustly cast him off. Moses is directed to deliver them a song, which should remain a standing testimony for God, as faithful to them in giving them warning, and against them, as persons false to themselves in not taking the warning. The word of God is a discerner of the thoughts and intents of men's hearts, and meets them by reproofs and correction. Ministers who preach the word, know not the imaginations of men; but God, whose word it is, knows perfectly.

John Wesley's Bible Commentary

The strangers of the land - That is, of the Canaanites, who will be turned out of their possessions, and become as strangers in their own land. This aggravates their folly to worship such gods as could neither preserve their friends, nor annoy their enemies.

John Calvin Bible Commentary

Behold, thou, shalt sleep with thy fathers.In order that Moses may labor more earnestly to retain the people in obedience to God, he is reminded of their indomitable perverseness. He had already sufficiently, and more than sufficiently, experienced how depraved and stubborn was the disposition of the Israelites, and how disobedient and contumacious they had been; God now declares that they will be no better after his death; nay, that they will indulge themselves in greater license inconsequence of hisabsence from them. For it appears as if there was an antithesis implied between the words “lie down,” and “rise up;”as if it were said, As soon as you have gone to rest, their insubordination shall break forth, as if they were released from all laws. Not, indeed, that this should take place immediately, for under Joshua they manifested some humility and submissiveness; at any rate, the outward form of pure religion was then maintained, but soon afterwards they relapsed into their old habits. And perhaps this admonition was useful as a preventative, so that they should not fall away so soon.Since now we understand the general object which God had in view, it will be well briefly to consider the words He employs. When it is said to Moses, “Thou shalt sleep with thy fathers,” first of all the condition of the human race is stated, that Moses may not think it hard to depart from the world like all others, since he was born to this end. At the same time, the difference is indicated between the death of men and of the brute animals. Hence the best consolation is derived, for, if our death were total annihilation, we should not be said to sleep with our fathers. Why the Spirit designates idolatry by the name of “whoring,” we have seen elsewhere, as also why he calls all false gods “strange,” or “of the strangers,” viz., because, as God chose to be served alone in Israel, so he had distinguished Himself by this title, that He was “the God of Israel.” It is stated in aggravation of their crime, that they would not only be led away into the superstitions which they had learnt in Egypt, but would also pollute themselves with the defilements of Canaan, from which God had willed that it should be purged by their hand. These words, then, are to be read emphatically, The people shall go a whoring after the gods of the land whither they go, and indeed in the midst of it; for it was far more disgraceful to embrace those false gods, of which they were the conquerors and judges, than to invent for themselves fresh idols.Another aggravation of their crime is, also added, that they would desert the God by whom they had been adopted as children, and wickedly depart from His covenant. For they could not pretend ignorance, when they had been again and again so clearly and solemnly warned. Meanwhile let us learn from this passage, that whosoever turn away to superstitious worships are covenant breakers, and thus, that all their pretenses are vain, who profess that they worship the supreme God together with idols.

John Calvin Bible Commentary

Gather to me all the elders of your tribes.Special reference is here made to the Song, which we gather from the last verse to have been alone recited. Moses, indeed, appears to contradict himself when he commands the elders and officers only to be called to listen, whereas he soon afterwards records that he read it to the whole people. But these two things are easily reconciled, when we remember the order which he was accustomed to observe in gathering the multitude together; for it is manifest from many passages that they were not called together promiscuously, but that the heads of tribes, and the princes of the people, each of them led their band; so that the assembling of the elders here mentioned, is so far from excluding the rest of the multitude, that it rather indicates that the whole people were gathered together by their tribes and classes. And this we may infer from the context, for assuredly he did not “call heaven and earth to record against” the officers only; and yet so he seems to signify. Under the leaders, therefore, the whole multitude is included.

McArther Bible Commentary

they will forsake Me and break My covenant. After Moses' death, the Lord Himself predicts that in spite of what He has commanded (Deu 30:11, Deu 30:20), the Israelites would forsake Him by turning to worship other gods and, thereby, break the Sinaitic covenant. Having forsaken God, the people would then be forsaken by God with the inevitable result that disaster would fall on them at every turn. This is one of the saddest texts in the OT. After all God had done, He knew they would forsake Him.

Bible Cross References

Genesis 15:15 Genesis 47:30 Exodus 34:15 Deuteronomy 4:25 Judges 2:11 Judges 2:12 Judges 10:6 2 Samuel 7:12 1 Kings 1:21 1 Kings 18:18 1 Kings 19:10 Jeremiah 2:13 Jeremiah 36:7 Hosea 1:2 Hosea 10:4

Verse 17

Matthew Henry's Concise Bible Commentary

The Israelites' apostacy foretold, A song given to be witness against them.

Moses and Joshua attended the Divine Majesty at the door of the tabernacle. Moses is told again that he must shortly die; even those who are most ready and willing to die, need to be often reminded of its coming. The Lord tells Moses, that, after his death, the covenant he had taken so much pains to make between Israel and their God, would certainly be broken. Israel would forsake Him; then God would forsake Israel. Justly does he cast those off who so unjustly cast him off. Moses is directed to deliver them a song, which should remain a standing testimony for God, as faithful to them in giving them warning, and against them, as persons false to themselves in not taking the warning. The word of God is a discerner of the thoughts and intents of men's hearts, and meets them by reproofs and correction. Ministers who preach the word, know not the imaginations of men; but God, whose word it is, knows perfectly.

John Wesley's Bible Commentary

Hide my face - Withdraw my favour and help. Whatever outward troubles we are in if we have but the light of God's countenance, we are safe. But if God hide his face from us then we are undone.

John Calvin Bible Commentary

Then my anger shall be kindled against them.By this denunciation of punishment, God undoubtedly desired to put a restraint upon the senselessness of the people; but since this was done without their profiting by it, there was another advantage in this lesson, viz., that, after having been seriously chastised according to their deserts, they should at length repent though it might be late. Otherwise these punishments would have been inflicted in vain; and it would have never suggested itself to their minds that they received the just recompense of their ingratitude and perfidiousness. This is indeed the first step of prudence, voluntarily to choose that which is right; but the second is to beware, when we have listened to admonition, and to make a stand against evil. But, if our minds are so blinded, that reproofs and threats profit us nothing, there is still a third, i.e., that those who have been careless in prosperity should at length begin to perceive that they are smitten by God’s hand, and thus be driven to acknowledge their guilt. Although, therefore, the simple admonition, as long as it was not followed by its consequences, was despised by the Israelites; still, when they were further instructed by its result, and by experience, it produced its fruit; and the same is daily the case with ourselves. There is scarcely one in ten of the godly, who, as long as God postpones His punishments, anticipates His judgment, but those who are aroused from their torpor, seriously consider the threats which they had hitherto passed over with indifference, and, being brought under conviction, condemn themselves.By the word אפי,ephi, I here rather understand Hisface than Hiswrath;for the expression is more appropriate; and then he sets forth the effect of His wrath, viz., that, being deprived of His aid, they shall be overtaken by all sorts of evils, until they are consumed and perish. Moreover, He affirms that they should be brought into such straits as should extort from them the confession, that the miseries which they suffered were tokens of God’s alienation from them. But He adds, that He would not then listen to their prayers. Hence are we taught that, as our happiness depends on God’s paternal favor, so there is nothing worse for us than to be forsaken by Him, as if He regarded us with no further care; and the lesson we are to learn is, that there is nothing more desirable for us than that He should honor us with His countenance. We read respecting all His creatures, inPsalm 104:29, that theyare troubled when Hehides His face; but here it is more clearly perceived that nothing can be imagined more miserable than we are, when “our iniquities have separated between us and our God, and our sins have hid his face from us, that he will not hear,” as Isaiah says, (Isaiah 59:2.)I have already stated, that the greatness of their miseries is expressed, when the people shall confess that they are thus grievously afflicted, because God is departed from them; for it was by no light punishments that they would be brought to this state of feeling, especially considering their great hardness of heart and blind obstinacy. It follows then, that severe punishments are indicated, that should compel them, though unwillingly, to reflect on God’s anger, which they had previously taken no account of. Still, this confession is not referred to as the fruit or sign of sincere repentance; for, if the sinner sincerely flies to God, God will be sure to meet him, since he is inclined to mercy. But in this place He declares that He will not be favorable to them, but will suffer them to pine away in their wretchedness, for God says of Himself that He will “hide His face from them,” in the 18th verse, with a deeper meaning than just before, in that He will take no notice of their groans and lamentations, and by the very continuance of their punishments will show how greatly wroth with them He is.

John Calvin Bible Commentary

Gather to me all the elders of your tribes.Special reference is here made to the Song, which we gather from the last verse to have been alone recited. Moses, indeed, appears to contradict himself when he commands the elders and officers only to be called to listen, whereas he soon afterwards records that he read it to the whole people. But these two things are easily reconciled, when we remember the order which he was accustomed to observe in gathering the multitude together; for it is manifest from many passages that they were not called together promiscuously, but that the heads of tribes, and the princes of the people, each of them led their band; so that the assembling of the elders here mentioned, is so far from excluding the rest of the multitude, that it rather indicates that the whole people were gathered together by their tribes and classes. And this we may infer from the context, for assuredly he did not “call heaven and earth to record against” the officers only; and yet so he seems to signify. Under the leaders, therefore, the whole multitude is included.

Bible Cross References

Numbers 14:42 Deuteronomy 31:18 Judges 2:14 Judges 6:13 Judges 10:6 1 Kings 8:57 2 Kings 22:13 2 Chronicles 15:2 2 Chronicles 24:20 Psalm 30:7 Psalm 104:29 Isaiah 2:6 Isaiah 8:17 Jeremiah 36:7 Jeremiah 40:2 Hosea 9:12 Hosea 10:4 Micah 3:4

Verse 18

Matthew Henry's Concise Bible Commentary

The Israelites' apostacy foretold, A song given to be witness against them.

Moses and Joshua attended the Divine Majesty at the door of the tabernacle. Moses is told again that he must shortly die; even those who are most ready and willing to die, need to be often reminded of its coming. The Lord tells Moses, that, after his death, the covenant he had taken so much pains to make between Israel and their God, would certainly be broken. Israel would forsake Him; then God would forsake Israel. Justly does he cast those off who so unjustly cast him off. Moses is directed to deliver them a song, which should remain a standing testimony for God, as faithful to them in giving them warning, and against them, as persons false to themselves in not taking the warning. The word of God is a discerner of the thoughts and intents of men's hearts, and meets them by reproofs and correction. Ministers who preach the word, know not the imaginations of men; but God, whose word it is, knows perfectly.

John Calvin Bible Commentary

Gather to me all the elders of your tribes.Special reference is here made to the Song, which we gather from the last verse to have been alone recited. Moses, indeed, appears to contradict himself when he commands the elders and officers only to be called to listen, whereas he soon afterwards records that he read it to the whole people. But these two things are easily reconciled, when we remember the order which he was accustomed to observe in gathering the multitude together; for it is manifest from many passages that they were not called together promiscuously, but that the heads of tribes, and the princes of the people, each of them led their band; so that the assembling of the elders here mentioned, is so far from excluding the rest of the multitude, that it rather indicates that the whole people were gathered together by their tribes and classes. And this we may infer from the context, for assuredly he did not “call heaven and earth to record against” the officers only; and yet so he seems to signify. Under the leaders, therefore, the whole multitude is included.

Bible Cross References

Deuteronomy 31:17 Deuteronomy 31:19 2 Kings 22:13 Isaiah 64:7

Verse 19

Matthew Henry's Concise Bible Commentary

The Israelites' apostacy foretold, A song given to be witness against them.

Moses and Joshua attended the Divine Majesty at the door of the tabernacle. Moses is told again that he must shortly die; even those who are most ready and willing to die, need to be often reminded of its coming. The Lord tells Moses, that, after his death, the covenant he had taken so much pains to make between Israel and their God, would certainly be broken. Israel would forsake Him; then God would forsake Israel. Justly does he cast those off who so unjustly cast him off. Moses is directed to deliver them a song, which should remain a standing testimony for God, as faithful to them in giving them warning, and against them, as persons false to themselves in not taking the warning. The word of God is a discerner of the thoughts and intents of men's hearts, and meets them by reproofs and correction. Ministers who preach the word, know not the imaginations of men; but God, whose word it is, knows perfectly.

John Wesley's Bible Commentary

Write this song - Which is contained (Deuteronomy 32:1-43), and is put into a song that it may be better learned, and more fixed in their minds and memories. Put it in their mouths - Cause them to learn it, and sing it one to another, to oblige them to more circumspection. A witness - Of my kindness in giving them so many blessings, of my patience in bearing so long with them, of my clemency in giving them such fair and plain warnings, and my justice in punishing such an incorrigible people.

John Calvin Bible Commentary

Now, therefore, write ye this song. It seems absurd that a useless remedy should be applied to an incurable disease. Why does not God rather correct their wickedness, and by His Spirit mold their hearts to obedience, than pour forth words in vain into their deaf ears? Thus do proud and profane men mock at this mode of dealing with them, as if God, throwing away His labor, were deluding unhappy men. We must bear in mind, however, that the preaching of the word, although it is a savior of death to them that perish, is still a sacrifice of sweet savior to God; nor is it to be considered thrown away and ineffectual, when it convicts the ungodly more and more, and renders them altogether inexcusable. And God expressly declares that this would be the use of the song as “a witness” against those, from whose mouth it should proceed. To some, indeed, it was profitable unto salvation; for, when subdued by chastisement, they at length learnt from it that their iniquities were the source and cause of all their evils. For, however God may redouble the blows of His scourges, unbelievers, who are without instruction, reap no advantage from them. Thus, this song was the means of assisting the elect to seek after repentance, when they were smitten by the hand of God. Still, although the word of God should do nothing more than condemn its hearers to death, yet it would be enough that it was a sweet savor to Himself. It seems by no means accordant with our reason that God should have given this command to Isaiah;“Go, and tell this people, Hear ye indeed, but understand not; and see ye indeed, but perceive not. Make the heart of this people fat, and make their ears heavy, and shut their eyes, lest they see with their eyes, and hear with their ears, and understand with their heart, and convert, and be healed,” (Isaiah 6:9, 10)but, with respect to the secret judgments of God, whereby all our senses must be overwhelmed, let sober-mindedness be our wisdom.

John Calvin Bible Commentary

Gather to me all the elders of your tribes.Special reference is here made to the Song, which we gather from the last verse to have been alone recited. Moses, indeed, appears to contradict himself when he commands the elders and officers only to be called to listen, whereas he soon afterwards records that he read it to the whole people. But these two things are easily reconciled, when we remember the order which he was accustomed to observe in gathering the multitude together; for it is manifest from many passages that they were not called together promiscuously, but that the heads of tribes, and the princes of the people, each of them led their band; so that the assembling of the elders here mentioned, is so far from excluding the rest of the multitude, that it rather indicates that the whole people were gathered together by their tribes and classes. And this we may infer from the context, for assuredly he did not “call heaven and earth to record against” the officers only; and yet so he seems to signify. Under the leaders, therefore, the whole multitude is included.

McArther Bible Commentary

write down this song. The song that the Lord gave Moses to teach the Israelites would be a constant reminder of their disobedience to the Lord and the results of that disobedience. The song was written that same day and is recorded in Deu 32:1-43.

Bible Cross References

Deuteronomy 31:18 Deuteronomy 31:22 Psalm 102:18

Verse 20

Matthew Henry's Concise Bible Commentary

The Israelites' apostacy foretold, A song given to be witness against them.

Moses and Joshua attended the Divine Majesty at the door of the tabernacle. Moses is told again that he must shortly die; even those who are most ready and willing to die, need to be often reminded of its coming. The Lord tells Moses, that, after his death, the covenant he had taken so much pains to make between Israel and their God, would certainly be broken. Israel would forsake Him; then God would forsake Israel. Justly does he cast those off who so unjustly cast him off. Moses is directed to deliver them a song, which should remain a standing testimony for God, as faithful to them in giving them warning, and against them, as persons false to themselves in not taking the warning. The word of God is a discerner of the thoughts and intents of men's hearts, and meets them by reproofs and correction. Ministers who preach the word, know not the imaginations of men; but God, whose word it is, knows perfectly.

John Calvin Bible Commentary

But when I shall have brought them.In other words, God again enlarges upon the atrociousness of their iniquity, in that, when He had dealt liberally with the Israelites, they would turn His benefits into occasions of perversity, since nothing can be more base than such ingratitude, he says, then, that He will perform to them, unworthy as they are, that which he has sworn, so that He might thus be faithful to His promises. He commends the fertility of the land, since this striking pledge of His indulgence should have attracted them by its sweetness to love so beneficent a Father in return. Hence, therefore, the perverseness of their nature is demonstrated, inasmuch as, when full, they would kick against Him, like horses which become intractable from high feeding. But, after having complained of their future rebellion, He again says, that when they shall have been brought into sore straits, and overwhelmed with miseries, this song would be “as a witness,” as if they should proclaim in it their own condemnation.When He says that He knew their disposition, or what they forged within them, (for the word employed isיצר,yetzer, which is equivalent to figment, or imagination, and includes all the thoughts and feelings,) it is apparent that He was by no means unaware how in He was bestowing His benefits upon such unworthy persons, but that He thus contended with their unworthiness, in order that His goodness might be the more conspicuous; and also that He desired this instruction to be set before them, ungodly and hopeless as they were, which He knew they would despise, so as to render them all the more inexcusable by this test. But it may be objected, Why then did He not turn their hearts to better things? for thus do ungodly railers allow themselves to dispute with Him; but let us rather reflect on the words of Paul, “Nay but, O man, who art thou that repliest against God? Hath not the potter power over the clay, to make” of it vessels according to his own will? (Romans 9:20, 21.) And,“Who hath first given to him, and it shall be recompensed unto him again?” (Romans 11:35.)So will it come to pass, that we shall exclaim with trembling, Oh, how deep are the judgments of God; how incomprehensible are His ways! That God should judge from their former life what they would be hereafter, does not seem very logical; but these two clauses are to be taken connectedly, that God foresees that nothing else is to be expected from them, but that they would be carried away into sin by their unbridled lust; and secondly, that it had already been sufficiently manifested by their many iniquities how desperate was their obstinacy.

John Calvin Bible Commentary

Gather to me all the elders of your tribes.Special reference is here made to the Song, which we gather from the last verse to have been alone recited. Moses, indeed, appears to contradict himself when he commands the elders and officers only to be called to listen, whereas he soon afterwards records that he read it to the whole people. But these two things are easily reconciled, when we remember the order which he was accustomed to observe in gathering the multitude together; for it is manifest from many passages that they were not called together promiscuously, but that the heads of tribes, and the princes of the people, each of them led their band; so that the assembling of the elders here mentioned, is so far from excluding the rest of the multitude, that it rather indicates that the whole people were gathered together by their tribes and classes. And this we may infer from the context, for assuredly he did not “call heaven and earth to record against” the officers only; and yet so he seems to signify. Under the leaders, therefore, the whole multitude is included.

Bible Cross References

Deuteronomy 6:10 Deuteronomy 8:10 Deuteronomy 8:19 Deuteronomy 11:16 Deuteronomy 11:17 Deuteronomy 32:15 Proverbs 30:9 Isaiah 6:10

Verse 21

Matthew Henry's Concise Bible Commentary

The Israelites' apostacy foretold, A song given to be witness against them.

Moses and Joshua attended the Divine Majesty at the door of the tabernacle. Moses is told again that he must shortly die; even those who are most ready and willing to die, need to be often reminded of its coming. The Lord tells Moses, that, after his death, the covenant he had taken so much pains to make between Israel and their God, would certainly be broken. Israel would forsake Him; then God would forsake Israel. Justly does he cast those off who so unjustly cast him off. Moses is directed to deliver them a song, which should remain a standing testimony for God, as faithful to them in giving them warning, and against them, as persons false to themselves in not taking the warning. The word of God is a discerner of the thoughts and intents of men's hearts, and meets them by reproofs and correction. Ministers who preach the word, know not the imaginations of men; but God, whose word it is, knows perfectly.

John Wesley's Bible Commentary

Their imaginations - Inclinations to Idolatry, which they do not check, as they ought; and some of them do not only cherish it in their hearts, but as far as they can and dare, secretly practise it, as may be gathered from (Amos 5:25) ; (Acts 7:43) .

John Calvin Bible Commentary

Gather to me all the elders of your tribes.Special reference is here made to the Song, which we gather from the last verse to have been alone recited. Moses, indeed, appears to contradict himself when he commands the elders and officers only to be called to listen, whereas he soon afterwards records that he read it to the whole people. But these two things are easily reconciled, when we remember the order which he was accustomed to observe in gathering the multitude together; for it is manifest from many passages that they were not called together promiscuously, but that the heads of tribes, and the princes of the people, each of them led their band; so that the assembling of the elders here mentioned, is so far from excluding the rest of the multitude, that it rather indicates that the whole people were gathered together by their tribes and classes. And this we may infer from the context, for assuredly he did not “call heaven and earth to record against” the officers only; and yet so he seems to signify. Under the leaders, therefore, the whole multitude is included.

Bible Cross References

John 2:24 John 2:25 Leviticus 26:41 Deuteronomy 4:30 1 Chronicles 28:9

Verse 22

Matthew Henry's Concise Bible Commentary

The Israelites' apostacy foretold, A song given to be witness against them.

Moses and Joshua attended the Divine Majesty at the door of the tabernacle. Moses is told again that he must shortly die; even those who are most ready and willing to die, need to be often reminded of its coming. The Lord tells Moses, that, after his death, the covenant he had taken so much pains to make between Israel and their God, would certainly be broken. Israel would forsake Him; then God would forsake Israel. Justly does he cast those off who so unjustly cast him off. Moses is directed to deliver them a song, which should remain a standing testimony for God, as faithful to them in giving them warning, and against them, as persons false to themselves in not taking the warning. The word of God is a discerner of the thoughts and intents of men's hearts, and meets them by reproofs and correction. Ministers who preach the word, know not the imaginations of men; but God, whose word it is, knows perfectly.

John Calvin Bible Commentary

Gather to me all the elders of your tribes.Special reference is here made to the Song, which we gather from the last verse to have been alone recited. Moses, indeed, appears to contradict himself when he commands the elders and officers only to be called to listen, whereas he soon afterwards records that he read it to the whole people. But these two things are easily reconciled, when we remember the order which he was accustomed to observe in gathering the multitude together; for it is manifest from many passages that they were not called together promiscuously, but that the heads of tribes, and the princes of the people, each of them led their band; so that the assembling of the elders here mentioned, is so far from excluding the rest of the multitude, that it rather indicates that the whole people were gathered together by their tribes and classes. And this we may infer from the context, for assuredly he did not “call heaven and earth to record against” the officers only; and yet so he seems to signify. Under the leaders, therefore, the whole multitude is included.

Bible Cross References

Deuteronomy 31:19 Deuteronomy 31:23

Verse 23

Matthew Henry's Concise Bible Commentary

The law delivered to the Levites.

The solemn delivery of the book of the law to the Levites, to be deposited in, or rather by the side, of the ark, is again related. The song which follows in the next chapter is delivered to Moses, and by him to the people. He wrote it first, as the Holy Spirit taught him; and then spake it in the hearing of all the people. Moses tells them plainly, I know that after my death ye will utterly corrupt yourselves. Many a sad thought, no doubt, it occasioned to this good man; but his comfort was, that he had done his duty, and that God would be glorified in their dispersion, if not in their settlement, for the foundation of God stands sure.

John Calvin Bible Commentary

And he gave Joshua the son of Nul, a charge.The more difficult was the task of Joshua, the more needful was it that he should be encouraged to exert himself, and to beware of failure. For this reason his charge is repeated, although in his person all the others were at the same time confirmed. Moses grounds it on the promise of God, which has been so often mentioned; and says that Joshua had been chosen to complete the work of deliverance already begun; for it was hardly credible that the disciple should be not only superior to his master, but that a man of humble position should be elevated to the dignity from which the sovereign Prophet, and God’s chief minister, had been degraded, unless this was done by the decree and ordinance of God. At the same time, however, he makes him more confident of the result of his calling, by promising him that God, who was the mover of this expedition, would be with him; for He has the power to accomplish every work to which He has appointed any one of us.

John Calvin Bible Commentary

Gather to me all the elders of your tribes.Special reference is here made to the Song, which we gather from the last verse to have been alone recited. Moses, indeed, appears to contradict himself when he commands the elders and officers only to be called to listen, whereas he soon afterwards records that he read it to the whole people. But these two things are easily reconciled, when we remember the order which he was accustomed to observe in gathering the multitude together; for it is manifest from many passages that they were not called together promiscuously, but that the heads of tribes, and the princes of the people, each of them led their band; so that the assembling of the elders here mentioned, is so far from excluding the rest of the multitude, that it rather indicates that the whole people were gathered together by their tribes and classes. And this we may infer from the context, for assuredly he did not “call heaven and earth to record against” the officers only; and yet so he seems to signify. Under the leaders, therefore, the whole multitude is included.

McArther Bible Commentary

I will be with you. Joshua was to assume his lonely role of leadership over Israel with an assurance of the companionship and strength of the Lord. God's presence with him was sufficient to enable him to meet boldly every obstacle that the future could bring (see Jos 1:5; Jos 3:7).

Bible Cross References

Exodus 3:12 Numbers 13:20 Numbers 23:21 Numbers 27:23 Deuteronomy 31:7 Deuteronomy 31:24 Joshua 1:6 1 Kings 2:2 Haggai 2:4

Verse 24

Matthew Henry's Concise Bible Commentary

The law delivered to the Levites.

The solemn delivery of the book of the law to the Levites, to be deposited in, or rather by the side, of the ark, is again related. The song which follows in the next chapter is delivered to Moses, and by him to the people. He wrote it first, as the Holy Spirit taught him; and then spake it in the hearing of all the people. Moses tells them plainly, I know that after my death ye will utterly corrupt yourselves. Many a sad thought, no doubt, it occasioned to this good man; but his comfort was, that he had done his duty, and that God would be glorified in their dispersion, if not in their settlement, for the foundation of God stands sure.

John Calvin Bible Commentary

And it came to pass, when Moses had made an end.By “the words of this law,” we must understand not only those which are embraced in this book, but in the other three also; and there is an implied antithesis between the two tables written by God’s hand, and the exposition which was afterwards added, lest there should be any obscurity respecting God’s will on account of the brevity with which it was delivered. At the very beginning, indeed, God had set forth whatever it was useful for them to know, but it was His will that what He had briefly comprehended in the Decalogue should be more fully unfolded, and not only so, but that it should be also committed to writing, lest it should be forgotten. We know how inclined to vanity is the mind of man, nay, how willfully it is led away into error by its levity; whilst it has other faults also, such as inquisitiveness, and audacity in invention, and the love of novelty. Thus religion would have been corrupted in a thousand ways, had not its rule been diligently written down for posterity. Moreover, since the books of Moses were for a long time buried through the carelessness of the people and the priests, what darkness of error would have overspread the minds of all, if nothing had been written down!Since the two Tables were enclosed in the Ark of the Covenant, a place at the side was assigned to the interpretation, so that they might have no doubt but that it proceeded from the same Divine Author; and, since the Decalogue is repeated in these books, it was not at all necessary that the Ark should be opened; which was not lawful, because they might seek in the books of Moses the instruction which was hidden in the Tables. This, indeed, we must remember, that the volume was placed near the Ark in token of its dignity, so that, when it was taken from thence by the Levites, it might be listened to with greater reverence. When it is said, “That it may be there for a witness against thee,” this is not addressed to the Levites alone, but relates generally to the whole people, though the general statement is directed to them as one member of the whole body. But further, although the application of its doctrine is manifold, still one point only is adverted to; for the Law was not written with the single object of being a witness to condemn the people, but to be the rule of a pious and holy life, and a testimony of God’s favor. But, since he had to do with hard and proud minds, Moses declares that, whenever its doctrine shall be set forth, it will render their perverseness inexcusable.

John Calvin Bible Commentary

Gather to me all the elders of your tribes.Special reference is here made to the Song, which we gather from the last verse to have been alone recited. Moses, indeed, appears to contradict himself when he commands the elders and officers only to be called to listen, whereas he soon afterwards records that he read it to the whole people. But these two things are easily reconciled, when we remember the order which he was accustomed to observe in gathering the multitude together; for it is manifest from many passages that they were not called together promiscuously, but that the heads of tribes, and the princes of the people, each of them led their band; so that the assembling of the elders here mentioned, is so far from excluding the rest of the multitude, that it rather indicates that the whole people were gathered together by their tribes and classes. And this we may infer from the context, for assuredly he did not “call heaven and earth to record against” the officers only; and yet so he seems to signify. Under the leaders, therefore, the whole multitude is included.

McArther Bible Commentary

in a book. The words that Moses had spoken were written down in a book that was placed beside the ark of the covenant (Deu 31:26). Only the Ten Commandments were placed in the ark itself (Exo 25:16; Deu 31:18). The "Book of the Law" (Deu 31:26) was one of the titles for the Pentateuch in the rest of Scripture (Jos 1:8; Jos 8:34).

Bible Cross References

Deuteronomy 17:18 Deuteronomy 31:23 Deuteronomy 31:25 Joshua 1:8 Joshua 24:26 2 Kings 22:8

Verse 25

Matthew Henry's Concise Bible Commentary

The law delivered to the Levites.

The solemn delivery of the book of the law to the Levites, to be deposited in, or rather by the side, of the ark, is again related. The song which follows in the next chapter is delivered to Moses, and by him to the people. He wrote it first, as the Holy Spirit taught him; and then spake it in the hearing of all the people. Moses tells them plainly, I know that after my death ye will utterly corrupt yourselves. Many a sad thought, no doubt, it occasioned to this good man; but his comfort was, that he had done his duty, and that God would be glorified in their dispersion, if not in their settlement, for the foundation of God stands sure.

John Wesley's Bible Commentary

The Levites - The priests, (Deuteronomy 31:9) , who also were Levites.

John Calvin Bible Commentary

Gather to me all the elders of your tribes.Special reference is here made to the Song, which we gather from the last verse to have been alone recited. Moses, indeed, appears to contradict himself when he commands the elders and officers only to be called to listen, whereas he soon afterwards records that he read it to the whole people. But these two things are easily reconciled, when we remember the order which he was accustomed to observe in gathering the multitude together; for it is manifest from many passages that they were not called together promiscuously, but that the heads of tribes, and the princes of the people, each of them led their band; so that the assembling of the elders here mentioned, is so far from excluding the rest of the multitude, that it rather indicates that the whole people were gathered together by their tribes and classes. And this we may infer from the context, for assuredly he did not “call heaven and earth to record against” the officers only; and yet so he seems to signify. Under the leaders, therefore, the whole multitude is included.

Bible Cross References

Deuteronomy 31:9 Deuteronomy 31:24 Deuteronomy 31:26

Verse 26

Matthew Henry's Concise Bible Commentary

The law delivered to the Levites.

The solemn delivery of the book of the law to the Levites, to be deposited in, or rather by the side, of the ark, is again related. The song which follows in the next chapter is delivered to Moses, and by him to the people. He wrote it first, as the Holy Spirit taught him; and then spake it in the hearing of all the people. Moses tells them plainly, I know that after my death ye will utterly corrupt yourselves. Many a sad thought, no doubt, it occasioned to this good man; but his comfort was, that he had done his duty, and that God would be glorified in their dispersion, if not in their settlement, for the foundation of God stands sure.

John Wesley's Bible Commentary

Take this book - Probably the very same book, which (after having been some way misplaced) was found in the house of the Lord, in the days of Josiah, and publickly read by the king himself, for a witness against a people, who were then almost ripe for ruin. In the side - In the outside, in a little chest fixed to it, for nothing but the tables of stone were contained in the ark, (1 Kings 8:9) , here it was kept for greater security and reverence. A witness against thee - Against thy people, to whom he turns his speech that they might be the more affected with it.

John Calvin Bible Commentary

Gather to me all the elders of your tribes.Special reference is here made to the Song, which we gather from the last verse to have been alone recited. Moses, indeed, appears to contradict himself when he commands the elders and officers only to be called to listen, whereas he soon afterwards records that he read it to the whole people. But these two things are easily reconciled, when we remember the order which he was accustomed to observe in gathering the multitude together; for it is manifest from many passages that they were not called together promiscuously, but that the heads of tribes, and the princes of the people, each of them led their band; so that the assembling of the elders here mentioned, is so far from excluding the rest of the multitude, that it rather indicates that the whole people were gathered together by their tribes and classes. And this we may infer from the context, for assuredly he did not “call heaven and earth to record against” the officers only; and yet so he seems to signify. Under the leaders, therefore, the whole multitude is included.

Bible Cross References

Exodus 25:16 Deuteronomy 31:9 Deuteronomy 31:25 Deuteronomy 31:27 1 Samuel 10:25 1 Kings 8:21

Verse 27

Matthew Henry's Concise Bible Commentary

The law delivered to the Levites.

The solemn delivery of the book of the law to the Levites, to be deposited in, or rather by the side, of the ark, is again related. The song which follows in the next chapter is delivered to Moses, and by him to the people. He wrote it first, as the Holy Spirit taught him; and then spake it in the hearing of all the people. Moses tells them plainly, I know that after my death ye will utterly corrupt yourselves. Many a sad thought, no doubt, it occasioned to this good man; but his comfort was, that he had done his duty, and that God would be glorified in their dispersion, if not in their settlement, for the foundation of God stands sure.

John Calvin Bible Commentary

For I know thy rebellion.The reason is given why he passed over the utility of his doctrine, and only cited it as a witness against the Israelites in terms of severity and reproach, viz., because he had found them by experience to be of a “stiffneck,” (of which expression I have spoken elsewhere,) and has no confidence that they will be more tractable hereafter. He argues from the less to the greater; for, if, while such a leader as theirs was alive, they were rebellious, they were likely to assume greater audacity when he was dead. For we know of what avail is the authority of a great and excellent person to restrain the licentiousness of a people. At the same time, Moses does not arrogate so much to himself as to say that the good condition of the people depended upon his presence, but, pointing out their danger, he seeks to render them more obedient after his death.

John Calvin Bible Commentary

Gather to me all the elders of your tribes.Special reference is here made to the Song, which we gather from the last verse to have been alone recited. Moses, indeed, appears to contradict himself when he commands the elders and officers only to be called to listen, whereas he soon afterwards records that he read it to the whole people. But these two things are easily reconciled, when we remember the order which he was accustomed to observe in gathering the multitude together; for it is manifest from many passages that they were not called together promiscuously, but that the heads of tribes, and the princes of the people, each of them led their band; so that the assembling of the elders here mentioned, is so far from excluding the rest of the multitude, that it rather indicates that the whole people were gathered together by their tribes and classes. And this we may infer from the context, for assuredly he did not “call heaven and earth to record against” the officers only; and yet so he seems to signify. Under the leaders, therefore, the whole multitude is included.

McArther Bible Commentary

your rebellion and your stiff neck. See Deu 9:6, Deu 9:13; Deu 10:16. Moses was well acquainted with Israel's obstinate ways, even in the most gracious of divine provision.

Bible Cross References

Exodus 32:9 Deuteronomy 9:4 Deuteronomy 9:6 Deuteronomy 9:7 Deuteronomy 9:13 Deuteronomy 9:24 Deuteronomy 31:26 Nehemiah 9:16 Psalm 78:8 Isaiah 48:4

Verse 28

Matthew Henry's Concise Bible Commentary

The law delivered to the Levites.

The solemn delivery of the book of the law to the Levites, to be deposited in, or rather by the side, of the ark, is again related. The song which follows in the next chapter is delivered to Moses, and by him to the people. He wrote it first, as the Holy Spirit taught him; and then spake it in the hearing of all the people. Moses tells them plainly, I know that after my death ye will utterly corrupt yourselves. Many a sad thought, no doubt, it occasioned to this good man; but his comfort was, that he had done his duty, and that God would be glorified in their dispersion, if not in their settlement, for the foundation of God stands sure.

John Calvin Bible Commentary

Gather to me all the elders of your tribes.Special reference is here made to the Song, which we gather from the last verse to have been alone recited. Moses, indeed, appears to contradict himself when he commands the elders and officers only to be called to listen, whereas he soon afterwards records that he read it to the whole people. But these two things are easily reconciled, when we remember the order which he was accustomed to observe in gathering the multitude together; for it is manifest from many passages that they were not called together promiscuously, but that the heads of tribes, and the princes of the people, each of them led their band; so that the assembling of the elders here mentioned, is so far from excluding the rest of the multitude, that it rather indicates that the whole people were gathered together by their tribes and classes. And this we may infer from the context, for assuredly he did not “call heaven and earth to record against” the officers only; and yet so he seems to signify. Under the leaders, therefore, the whole multitude is included.

Bible Cross References

Deuteronomy 4:26 Deuteronomy 30:19 Deuteronomy 32:1 Job 20:27 Psalm 50:4

Verse 29

Matthew Henry's Concise Bible Commentary

The law delivered to the Levites.

The solemn delivery of the book of the law to the Levites, to be deposited in, or rather by the side, of the ark, is again related. The song which follows in the next chapter is delivered to Moses, and by him to the people. He wrote it first, as the Holy Spirit taught him; and then spake it in the hearing of all the people. Moses tells them plainly, I know that after my death ye will utterly corrupt yourselves. Many a sad thought, no doubt, it occasioned to this good man; but his comfort was, that he had done his duty, and that God would be glorified in their dispersion, if not in their settlement, for the foundation of God stands sure.

John Calvin Bible Commentary

Gather to me all the elders of your tribes.Special reference is here made to the Song, which we gather from the last verse to have been alone recited. Moses, indeed, appears to contradict himself when he commands the elders and officers only to be called to listen, whereas he soon afterwards records that he read it to the whole people. But these two things are easily reconciled, when we remember the order which he was accustomed to observe in gathering the multitude together; for it is manifest from many passages that they were not called together promiscuously, but that the heads of tribes, and the princes of the people, each of them led their band; so that the assembling of the elders here mentioned, is so far from excluding the rest of the multitude, that it rather indicates that the whole people were gathered together by their tribes and classes. And this we may infer from the context, for assuredly he did not “call heaven and earth to record against” the officers only; and yet so he seems to signify. Under the leaders, therefore, the whole multitude is included.

McArther Bible Commentary

you will become utterly corrupt. Dominated by the practice of idolatry (see Deu 4:16, Deu 4:25; Deu 9:12), the people would become wicked. evil will befall you in the latter days. The latter days (lit. "at the end of the days") referred to the far distant future. This was the time when the king would come from Judah (Gen 49:8-12) to defeat Israel's enemies (Num 24:17-19). Here, it is revealed that it would also be a time when disaster would fall on Israel because of evil done, thus bringing the Lord's wrath. The description of God's judgment on Israel and the nations in this song cannot be limited to the immediate future of the people as they entered the land, but extends to issues which are eschatological in time and global in extent, as the song indicates (Deu 32:1-43).

Bible Cross References

Genesis 6:11 Deuteronomy 4:16 Deuteronomy 4:30 Deuteronomy 31:30 Deuteronomy 32:5 Deuteronomy 32:20 Deuteronomy 32:29 Judges 2:19 Daniel 10:14

Verse 30

Matthew Henry's Concise Bible Commentary

The law delivered to the Levites.

The solemn delivery of the book of the law to the Levites, to be deposited in, or rather by the side, of the ark, is again related. The song which follows in the next chapter is delivered to Moses, and by him to the people. He wrote it first, as the Holy Spirit taught him; and then spake it in the hearing of all the people. Moses tells them plainly, I know that after my death ye will utterly corrupt yourselves. Many a sad thought, no doubt, it occasioned to this good man; but his comfort was, that he had done his duty, and that God would be glorified in their dispersion, if not in their settlement, for the foundation of God stands sure.

John Calvin Bible Commentary

Gather to me all the elders of your tribes.Special reference is here made to the Song, which we gather from the last verse to have been alone recited. Moses, indeed, appears to contradict himself when he commands the elders and officers only to be called to listen, whereas he soon afterwards records that he read it to the whole people. But these two things are easily reconciled, when we remember the order which he was accustomed to observe in gathering the multitude together; for it is manifest from many passages that they were not called together promiscuously, but that the heads of tribes, and the princes of the people, each of them led their band; so that the assembling of the elders here mentioned, is so far from excluding the rest of the multitude, that it rather indicates that the whole people were gathered together by their tribes and classes. And this we may infer from the context, for assuredly he did not “call heaven and earth to record against” the officers only; and yet so he seems to signify. Under the leaders, therefore, the whole multitude is included.

McArther Bible Commentary

This prophetic, poetic song has as its central theme Israel's apostasy, which brings God's certain judgment. The song begins with a short introduction emphasizing the steadfast God and the fickle nation (Deu 31:1-6). The song describes God's election of Israel (Deu 31:8-9) and His care for them from the time of the wilderness wanderings (Deu 31:10-12) to their possession and initial enjoyment of the blessings in the land (Deu 31:13-14). However, Israel's neglect of God's goodness and her apostasy (Deu 31:15-18) would bring God's future outpouring of wrath on His people (Deu 31:19-27) and Israel's continuing blindness in the face of God's wrath (Deu 31:28-33). Ultimately, God's vengeance would strip Israel of all power and turn the nation from idolatry (Deu 31:34-38). Then God would bring His judgment upon the nations, both His enemies and Israel's (Deu 31:39-42). The song ends with a call to the nations to rejoice with Israel because God would punish His enemies and spiritually heal both Israel and her land (Deu 31:43). Ezekiel 16 should be studied as a comparison to this chapter. It recites similar matters in graphic and picturesque language.

Bible Cross References

Deuteronomy 31:29 Deuteronomy 32:1 2 Samuel 22:1