Read-Post Through the Bible

[daniel1212av]

(Deu 2)  "Then we turned, and took our journey into the wilderness by the way of the Red sea, as the LORD spake unto me: and we compassed mount Seir many days. {2} And the LORD spake unto me, saying, {3} Ye have compassed this mountain long enough: turn you northward. {4} And command thou the people, saying, Ye are to pass through the coast of your brethren the children of Esau, which dwell in Seir; and they shall be afraid of you: take ye good heed unto yourselves therefore: {5} Meddle not with them; for I will not give you of their land, no, not so much as a foot breadth; because I have given mount Seir unto Esau for a possession. {6} Ye shall buy meat of them for money, that ye may eat; and ye shall also buy water of them for money, that ye may drink. {7} For the LORD thy God hath blessed thee in all the works of thy hand: he knoweth thy walking through this great wilderness: these forty years the LORD thy God hath been with thee; thou hast lacked nothing. {8} And when we passed by from our brethren the children of Esau, which dwelt in Seir, through the way of the plain from Elath, and from Eziongaber, we turned and passed by the way of the wilderness of Moab. {9} And the LORD said unto me, Distress not the Moabites, neither contend with them in battle: for I will not give thee of their land for a possession; because I have given Ar unto the children of Lot for a possession. {10} The Emims dwelt therein in times past, a people great, and many, and tall, as the Anakims; {11} Which also were accounted giants, as the Anakims; but the Moabites call them Emims. {12} The Horims also dwelt in Seir beforetime; but the children of Esau succeeded them, when they had destroyed them from before them, and dwelt in their stead; as Israel did unto the land of his possession, which the LORD gave unto them. {13} Now rise up, said I, and get you over the brook Zered. And we went over the brook Zered. {14} And the space in which we came from Kadeshbarnea, until we were come over the brook Zered, was thirty and eight years; until all the generation of the men of war were wasted out from among the host, as the LORD sware unto them. {15} For indeed the hand of the LORD was against them, to destroy them from among the host, until they were consumed. {16} So it came to pass, when all the men of war were consumed and dead from among the people, {17} That the LORD spake unto me, saying, {18} Thou art to pass over through Ar, the coast of Moab, this day: {19} And when thou comest nigh over against the children of Ammon, distress them not, nor meddle with them: for I will not give thee of the land of the children of Ammon any possession; because I have given it unto the children of Lot for a possession. {20} (That also was accounted a land of giants: giants dwelt therein in old time; and the Ammonites call them Zamzummims; {21} A people great, and many, and tall, as the Anakims; but the LORD destroyed them before them; and they succeeded them, and dwelt in their stead: {22} As he did to the children of Esau, which dwelt in Seir, when he destroyed the Horims from before them; and they succeeded them, and dwelt in their stead even unto this day: {23} And the Avims which dwelt in Hazerim, even unto Azzah, the Caphtorims, which came forth out of Caphtor, destroyed them, and dwelt in their stead.)

{24} Rise ye up, take your journey, and pass over the river Arnon: behold, I have given into thine hand Sihon the Amorite, king of Heshbon, and his land: begin to possess it, and contend with him in battle. {25} This day will I begin to put the dread of thee and the fear of thee upon the nations that are under the whole heaven, who shall hear report of thee, and shall tremble, and be in anguish because of thee. {26} And I sent messengers out of the wilderness of Kedemoth unto Sihon king of Heshbon with words of peace, saying, {27} Let me pass through thy land: I will go along by the high way, I will neither turn unto the right hand nor to the left. {28} Thou shalt sell me meat for money, that I may eat; and give me water for money, that I may drink: only I will pass through on my feet; {29} (As the children of Esau which dwell in Seir, and the Moabites which dwell in Ar, did unto me;) until I shall pass over Jordan into the land which the LORD our God giveth us. {30} But Sihon king of Heshbon would not let us pass by him: for the LORD thy God hardened his spirit, and made his heart obstinate, that he might deliver him into thy hand, as appeareth this day. {31} And the LORD said unto me, Behold, I have begun to give Sihon and his land before thee: begin to possess, that thou mayest inherit his land. {32} Then Sihon came out against us, he and all his people, to fight at Jahaz. {33} And the LORD our God delivered him before us; and we smote him, and his sons, and all his people. {34} And we took all his cities at that time, and utterly destroyed the men, and the women, and the little ones, of every city, we left none to remain: {35} Only the cattle we took for a prey unto ourselves, and the spoil of the cities which we took. {36} From Aroer, which is by the brink of the river of Arnon, and from the city that is by the river, even unto Gilead, there was not one city too strong for us: the LORD our God delivered all unto us: {37} Only unto the land of the children of Ammon thou camest not, nor unto any place of the river Jabbok, nor unto the cities in the mountains, nor unto whatsoever the LORD our God forbad us."

[daniel1212av]

New covenant application: "For though we walk in the flesh, we do not war after the flesh: {4} (For the weapons of our warfare are not carnal, but mighty through God to the pulling down of strong holds;) {5} Casting down imaginations, and every high thing that exalteth itself against the knowledge of God, and bringing into captivity every thought to the obedience of Christ; {6} And having in a readiness to revenge all disobedience, when your obedience is fulfilled" (2 Cor 10:3-6).

Deuteronomy 2 - INTRODUCTION TO DEUTERONOMY 2

In this chapter Moses goes on with his account of the affairs of the people of Israel, and what befell them, how they turned into the wilderness again; but passes over in silence their travels there, till they came to Mount Self, where having been some time they were bid to depart, Deu_2:1, and were directed not to meddle with the Edomites, or take anything from them, but pay them for what they should have of them, since they lacked not, Deu_2:4, nor to distress the Moabites, of whose country, as formerly inhabited, and also of Edom, some account is given, Deu_2:9, when they were bid to go over the brook Zered, to which from their coming from Kadeshbarnea was the space of thirty eight years, in which time the former generation was consumed, Deu_2:13 and now passing along the borders of Moab, they were ordered not to meddle with nor distress the children of Ammon, of whose land also, and the former inhabitants of it, an account is given, Deu_2:17, then passing over the river Arnon, they are bid to fight with Sihon king of the Amorites, and possess his land, Deu_2:24 to whom they sent messengers, desiring leave to pass through his land, and to furnish them with provisions for their money, as the Edomites and Moabites had done, Deu_2:26 but he refusing, this gave them an opportunity to attack him, in which they succeeded, slew him and his people, and took possession of his country, Deu_2:30. - Gill

Deuteronomy 2 - 
continues to relate how they compassed Mount Seir, Deu_2:1. And the commands they received not to meddle with the descendants of Esau, Deu_2:2-8; nor to distress the Moabites, Deu_2:9. Of the Emims, Deu_2:10, Deu_2:11; the Horims, Deu_2:12. Their passage of the brook Zered, Deu_2:13. The time they spent between Kadesh-barnea and Zered, Deu_2:14; during which all the men of war that came out of Egypt were consumed, Deu_2:15, Deu_2:16. The command not to distress the Ammonites, Deu_2:17-19. Of the Zamzummims, Deu_2:20, the Anakims, Deu_2:21, the Horims, Deu_2:22, the Avims and Caphtorims, all destroyed by the Ammonites, Deu_2:23. They are commanded to cross the river Arnon, and are promised the land of Sihon, king of the Amorites, Deu_2:24, Deu_2:25. Of the message sent to Sihon, to request a passage through his territories, Deu_2:26-29. His refusal, Deu_2:30.The consequent war, Deu_2:31, Deu_2:32. His total overthrow, Deu_2:33; and extermination of his people, Deu_2:34. The spoils that were taken, Deu_2:35. And his land possessed from Aroer to Arnon by the Israelites, Deu_2:36; who took care, according to the command of God, not to invade any part of the territories of the Ammonites, Deu_2:37. - Clarke


Deu 2:1-23 -
March from Kadesh to the Frontier of the Amorites. - Deu_2:1. After a long stay in Kadesh, they commenced their return into the desert. The words, “We departed...by the way to the Red Sea,” point back to Num_14:25. This departure is expressly designated as an act of obedience to the divine command recorded there, by the expression “as Jehovah spake to me.” Consequently Moses is not speaking here of the second departure of the congregation from Kadesh to go to Mount Hor (Num_20:22), but of the first departure after the condemnation of the generation that came out of Egypt. “And we went round Mount Seir many days.” This going round Mount Seir includes the thirty-eight years' wanderings, though we are not therefore to picture it as “going backwards and forwards, and then entering the Arabah again” (Schultz). Just as Moses passed over the reassembling of the congregation at Kadesh (Num_20:1), so he also overlooked the going to and fro in the desert, and fixed his eye more closely upon the last journey from Kadesh to Mount Hor, that he might recall to the memory of the congregation how the Lord had led them to the end of all their wandering.

Deu_2:2-6
When they had gone through the Arabah to the southern extremity, the Lord commanded them to turn northwards, i.e., to go round the southern end of Mount Seir, and proceed northwards on the eastern side of it (see at Num_21:10), without going to war with the Edomites (התגּרה, to stir oneself up against a person to conflict, מלחמה), as He would not give them a foot-breadth of their land; for He had given Esau (the Edomites) Mount Seir for a possession. For this reason they were to buy victuals and water of them for money (כּרה, to dig, to dig water, i.e., procure water, as it was often necessary to dig wells, and not merely to draw it, Gen_26:25. The verb כּרה does not signify to buy).

Deu_2:7
And this they were able to do, because the Lord had blessed them in all the work of their hand, i.e., not merely in the rearing of flocks and herds, which they had carried on in the desert (Exo_19:13; Exo_34:3; Num_20:19; Num_32:1.), but in all that they did for a living; whether, for example, when stopping for a long time in the same place of encampment, they sowed in suitable spots and reaped, or whether they sold the produce of their toil and skill to the Arabs of the desert. “He hath observed thy going through this great desert” (ידע, to know, then to trouble oneself, Gen_39:6; to observe carefully, Pro_27:23; Psa_1:6); and He has not suffered thee to want anything for forty years, but as often as want has occurred, He has miraculously provided for every necessity.

Deu_2:8-10
In accordance with this divine command, they went past the Edomites by the side of their mountains, “from the way of the Arabah, from Elath (see at Gen_14:6) and Eziongeber” (see at Num_33:35), sc., into the steppes of Moab, where they were encamped at that time.
God commanded them to behave in the same manner towards the Moabites, when they approached their frontier (Deu_2:9). They were not to touch their land, because the Lord had given Ar to the descendants of Lot for a possession. In Deu_2:9 the Moabites are mentioned, and in Deu_2:19 the Amorites also. The Moabites are designated as “sons of Lot,” for the same reason for which the Edomites are called “brethren of Israel” in Deu_2:4. The Israelites were to uphold the bond of blood-relationship with these tribes in the most sacred manner. Ar, the capital of Moabitis (see at Num_21:15), is used here for the land itself, which was named after the capital, and governed by it.

Deu_2:11-12
To confirm the fact that the Moabites and also the Edomites had received from God the land which they inhabited as a possession, Moses interpolates into the words of Jehovah certain ethnographical notices concerning the earlier inhabitants of these lands, from which it is obvious that Edom and Moab had not destroyed them by their own power, but that Jehovah had destroyed them before them, as is expressly stated in Deu_2:21, Deu_2:22. “The Emim dwelt formerly therein,” sc., in Ar and its territory, in Moabitis, “a high (i.e., strong) and numerous people, of gigantic stature, which were also reckoned among the Rephaites, like the Enakites (Anakim).” Emim, i.e., frightful, terrible, was the name given to them by the Moabites. Whether this earlier or original population of Moabitis was of Hamitic or Semitic descent cannot be determined, any more than the connection between the Emim and the Rephaim can be ascertained. On the Rephaim; and on the Anakites, at Num_13:22.

Deu_2:12
The origin of the Horites (i.e., the dwellers in caves) of Mount Seir, who were driven out of their possessions by the descendants of Esau, and completely exterminated (see at Gen_14:6, and Gen_36:20), is altogether involved in obscurity. The words, “as Israel has done to the land of his possession, which Jehovah has given them,” do not presuppose the conquest of the land of Canaan or a post-Mosaic authorship; but “the land of his possession” is the land to the east of the Jordan (Gilead and Bashan), which was conquered by the Israelites under Moses, and divided among the two tribes and a half, and which is also described in Deu_3:20 as the “possession” which Jehovah had given to these tribes... - K+D

[daniel1212av]

Deu_2:13-15
For this reason Israel was to remove from the desert of Moab (i.e., the desert which bounded Moabitis on the east), and to cross over the brook Zered, to advance against the country of the Amorites (see at Num_21:12-13). This occurred thirty-eight years after the condemnation of the people at Kadesh (Num_14:23, Num_14:29), when the generation rejected by God had entirely died out (תּמם, to be all gone, to disappear), so that not one of them saw the promised land. They did not all die a natural death, however, but “the hand of the Lord was against them to destroy them” (המם, lit., to throw into confusion, then used with special reference to the terrors with which Jehovah destroyed His enemies; Exo_14:24; Exo_23:27, etc.), sc., by extraordinary judgments (as in Num_16:35; Num_18:1; Num_21:6; Num_25:9).

Deu_2:16-22
When this generation had quite died out, the Lord made known to Moses, and through him to the people, that they were to cross over the boundary of Moab (i.e., the Arnon, Deu_2:24; see at Num_21:13), the land of Ar (see at Deu_2:9), “to come nigh over against the children of Ammon,” i.e., to advance into the neighbourhood of the Ammonites, who lived to the east of Moab; but they were not to meddle with these descendants of Lot, because He would give them nothing of the land that was given them for a possession (Deu_2:19, as at Deu_2:5 and Deu_2:9). - To confirm this, ethnographical notices are introduced again in Deu_2:20-22 into the words of God (as in Deu_2:10, Deu_2:11), concerning the earlier population of the country of the Ammonites. Ammonitis was also regarded as a land of the Rephaites, because Rephaites dwelt therein, whom the Ammonites called Zamzummim. “Zamzummim,” from זמם, to hum, then to muse, equivalent to the humming or roaring people, probably the same people as the Zuzim mentioned in Gen_14:5. This giant tribe Jehovah had destroyed before the Ammonites (Deu_2:22), just as He had done for the sons of Esau dwelling upon Mount Seir, namely, destroyed the Horites before them, so that the Edomites “dwelt in their stead, even unto this day.”

Deu_2:23
As the Horites had been exterminated by the Edomites, so were the Avvaeans (Avvim), who dwelt in farms (villages) at the south-west corner of Canaan, as far as Gaza, driven out of their possessions and exterminated by the Caphtorites, who sprang from Caphtor (see at Gen_10:14), although, according to Jos_13:3, some remnants of them were to be found among the Philistines even at that time. This notice appears to be attached to the foregoing remarks simply on account of the substantial analogy between them, without there being any intention to imply that the Israelites were to assume the same attitude towards the Caphtorites, who afterwards rose up in the persons of the Philistines, as towards the descendants of Esau and Lot. - K+D


Deu 2:1-7 -
Here is, I. A short account of the long stay of Israel in the wilderness: We compassed Mount Seir many days, Deu_2:1. Nearly thirty-eight years they wandered in the deserts of Seir; probably in some of their rests they staid several years, and never stirred; God by this not only chastised them for their murmuring and unbelief, but, 1. Prepared them for Canaan, by humbling them for sin, teaching them to mortify their lusts, to follow God, and to comfort themselves in him. It is a work of time to make souls meet for heaven, and it must be done by a long train of exercises. 2. He prepared the Canaanites for destruction. All this time the measure of their iniquity was filling up; and, though it might have been improved by them as a space to repent in, it was abused by them to the hardening of their hearts. Now that the host of Israel was once repulsed, and after that was so long entangled and seemingly lost in the wilderness, they were secure, and thought the danger was over from that quarter, which would make the next attempt of Israel upon them the more dreadful.
II. Orders given them to turn towards Canaan. Though God contend long, he will not contend for ever. Though Israel may be long kept waiting for deliverance or enlargement, it will come at last: The vision is for an appointed time, and at the end it shall speak, and not lie.
III. A charge given them not to annoy the Edomites.

1. They must not offer any hostility to them as enemies: Meddle not with them, Deu_2:4, Deu_2:5.

(1.) They must not improve the advantage they had against them, by the fright they would be put into upon Israel's approach: “They shall be afraid of you, knowing your strength and numbers, and the power of God engaged for you; but think not that, because their fears make them an easy prey, you may therefore prey upon them; no, take heed to yourselves.” There is need of great caution and a strict government of our own spirits, to keep ourselves from injuring those against whom we have an advantage. Or this caution is given to the princes; they must not only not meddle with the Edomites themselves, but not permit any of the soldiers to meddle with them. (2.) They must not avenge upon the Edomites the affront they gave them in refusing them passage through their country, Num_20:21. Thus, before God brought Israel to destroy their enemies in Canaan, he taught them to forgive their enemies in Edom. (3.) They must not expect to have any part of their land given them for a possession: Mount Seir was already settled upon the Edomites, and they must not, under pretence of God's covenant and conduct, think to seize for themselves all they could lay hands on. Dominion is not founded in grace. God's Israel shall be well placed, but must not expect to be placed alone in the midst of the earth, Isa_5:8.

2. They must trade with them as neighbours, buy meat and water of them, and pay for what they bought, Deu_2:6. Religion must never be made a cloak for injustice. The reason given (Deu_2:7), is, “God hath blessed thee, and hitherto thou hast lacked nothing; and therefore,” (1.) “Thou needest not beg; scorn to be beholden to Edomites, when thou hast a God all-sufficient to depend upon. Thou hast wherewithal to pay for what thou callest for (thanks to the divine blessing!); use therefore what thou hast, use it cheerfully, and do not sponge upon the Edomites.” (2.) “Therefore thou must not steal. Thou hast experienced the care of the divine providence concerning thee, in confidence of which for the future, and in a firm belief of its sufficiency, never use any indirect methods for thy supply. Live by the faith and not by thy sword.” - Henry 

Deu 2:19-37 - when thou comest nigh over against the children of Ammon, distress them not, nor meddle with them--The Ammonites, being kindred to the Moabites, were, from regard to the memory of their common ancestor, to remain undisturbed by the Israelites. The territory of this people had been directly north from that of Moab. It extended as far as the Jabbok, having been taken by them from a number of small Canaanitish tribes, namely, the Zamzummins, a bullying, presumptuous band of giants, as their name indicates; and the Avims, the aborigines of the district extending from Hazerim or Hazeroth (El Hudhera) even unto Azzah (Gaza), but of which they had been dispossessed by the Caphtorim (Philistines), who came out of Caphtor (Lower Egypt) and settled in the western coast of Palestine. The limits of the Ammonites were now compressed; but they still possessed the mountainous region beyond the Jabbok (Jos_11:2). What a strange insight does this parenthesis of four verses give into the early history of Palestine! How many successive wars of conquest had swept over its early state--what changes of dynasty among the Canaanitish tribes had taken place long prior to the transactions recorded in this history! - JFB

[daniel1212av]

Deu 2:8-23 -
It is observable here that Moses, speaking of the Edomites (Deu_2:8 ), calls them, “our brethren, the children of Esau.” Though they had been unkind to Israel, in refusing them a peaceable passage through their country, yet he calls them brethren. For, though our relations fail in their duty to us, we must retain a sense of the relation, and not be wanting in our duty to them, as there is occasion. Now in these verses we have,

I. The account which Moses gives of the origin of the nations of which he had here occasion to speak, the Moabites, Edomites, and Ammonites. We know very well, from other parts of his history, whose posterity they were; but here he tells us how they came to those countries in which Israel found them; they were not the aborigines, or first planters. But,

1. The Moabites dwelt in a country which had belonged to a numerous race of giants, called Emim (that is, terrible ones), as tall as the Anakim, and perhaps more fierce, Deu_2:10, Deu_2:11. 2. The Edomites in like manner dispossessed the Horim from Mount Seir, and took their country (Deu_2:12. and again Deu_2:22), of which we read, Gen_36:20. 3. The Ammonites likewise got possession of a country that had formerly been inhabited by giants, called Zamzummim, crafty men, or wicked men (Deu_2:20, Deu_2:21), probably the same that are called Zuzim, Gen_14:5. He illustrates these remarks by an instance older than any of these; the Caphtorim (who were akin to the Philistines, Gen_10:14) drove the Avim out of their country, and took possession of it, Deu_2:23. The learned bishop Patrick supposes these Avites, being expelled hence, to have settled in Assyria, and to be the same people we read of under that name, 2Ki_17:31. Now these revolutions are recorded,

(1.) To show how soon the world was peopled after the flood, so well peopled that, when a family grew numerous, they could not find a place to settle in, at least in that part of the world, but they must drive out those that were already settled. (2.) To show that the race is not to the swift, nor the battle to the strong. Giants were expelled by those of ordinary stature; for probably these giants, like those before the flood (Gen_6:4), were notorious for impiety and oppression, which brought the judgments of God upon them, against which their great strength would be on defence.

(3.) To show what uncertain things worldly possessions are, and how often they change their owners; it was so of old, and ever will be so. Families decline, and from them estates are transferred to families that increase; so little constancy or continuance is there in these things.

(4.) To encourage the children of Israel, who were now going to take possession of Canaan, against the difficulties they would meet with, and to show the unbelief of those that were afraid of the sons of Anak, to whom the giants, here said to be conquered, are compared, Deu_2:11, Deu_2:21. If the providence of God had done this for the Moabites and Ammonites, much more would his promise do it for Israel his peculiar people.

II. The advances which Israel made towards Canaan. They passed by the way of the wilderness of Moab (Deu_2:8 ), and then went over the brook or vale of Zered (Deu_2:13), and there Moses takes notice of the fulfilling of the word which God had spoken concerning them, that none of those that were numbered at Mount Sinai should see the land that God had promised, Num_14:23. According to that sentence, now that they began to set their faces towards Canaan, and to have it in their eye, notice is taken of their being all destroyed and consumed, and not a man of them left, Deu_2:14. Common providence, we may observe, in about thirty-eight years, ordinarily raises a new generation, so that in that time few remain of the old one; but here it was entirely new, and none at all remained but Caleb and Joshua: for indeed the hand of the Lord was against them, v. 15. Those cannot but waste, until they were consumed, who have the hand of God against them. Observe, Israel is not called to engage with the Canaanites till all the men of war, the veteran regiments, that had been used to hardship, and had learned the art of war from the Egyptians, were consumed and dead from among the people (v. 16), that the conquest of Canaan, being effected by a host of new-raised men, trained up in a wilderness, the excellency of the power might the more plainly appear to be of God and not of men.

III. The caution given them not to meddle with the Moabites or Ammonites, whom they must not disseize, nor so much as disturb in their possessions: Distress them not, nor contend with them, v. 9. Though the Moabites aimed to ruin Israel (Num_22:6), yet Israel must not aim to ruin them. If others design us a mischief, this will not justify us in designing them a mischief. But why must not the Moabites and Ammonites be meddled with? 1. Because they were the children of Lot (v. 9, 19), righteous Lot, who kept his integrity in Sodom. Note, Children often fare the better in this world for the piety of their ancestors: the seed of the upright, though they degenerate, yet are blessed with temporal good things. 2. Because the land they were possessed of was what God had given them, and he did not design it for Israel. Even wicked men have a right to their worldly possessions, and must not be wronged. The tares are allowed their place in the field, and must not be rooted out until the harvest. God gives and preserves outward blessings to wicked men, to show that these are not the best things, but he has better in store for his own children. - Henry 

Deu 2:24-36 - Rise ye up . . . and pass over the river Arnon--At its mouth, this stream is eighty-two feet wide and four deep. It flows in a channel banked by perpendicular cliffs of sandstone. At the date of the Israelitish migration to the east of the Jordan, the whole of the fine country lying between the Arnon and the Jabbok including the mountainous tract of Gilead, had been seized by the Amorites, who, being one of the nations doomed to destruction (see Deu_7:2; Deu_20:16), were utterly exterminated. Their country fell by right of conquest into the hands of the Israelites. Moses, however, considering this doom as referring solely to the Amorite possessions west of Jordan, sent a pacific message to Sihon, requesting permission to go through his territories, which lay on the east of that river. It is always customary to send messengers before to prepare the way; but the rejection of Moses' request by Sihon and his opposition to the advance of the Israelites (Num_21:23; Jdg_11:26) drew down on himself and his Amorite subjects the predicted doom on the first pitched battlefield with the Canaanites. It secured to Israel not only the possession of a fine and pastoral country, but, what was of more importance to them, a free access to the Jordan on the east. - JFB


Deu 2:24-37 -
God having tried the self-denial of his people in forbidding them to meddle with the Moabites and Ammonites, and they having quietly passed by those rich countries, and, though superior in number, not made any attack upon them, here he recompenses them for their obedience by giving them possession of the country of Sihon king of the Amorites. If we forbear what God forbids, we shall receive what he promises, and shall be no losers at last by our obedience, though it may seem for the present to be to our loss. Wrong not others, and God shall right thee.

I. God gives them commission to seize upon the country of Sihon king of Heshbon, Deu_2:24, Deu_2:25. This was then God's way of disposing of kingdoms, but such particular grants are not now either to be expected or pretended. In this commission observe,

1. Though God assured them that the land should be their own, yet they must bestir themselves, and contend in battle with the enemy. What God gives we must endeavour to get. 2. God promises that when they fight he will fight for them. Do you begin to possess it, and I will begin to put the dread of you upon them. God would dispirit the enemy and so destroy them, would magnify Israel and so terrify all those against whom they were commissioned. See Exo_15:14...— Henry 

[daniel1212av]

II. Moses sends to Sihon a message of peace, and only begs a passage through his land, with a promise to give his country no disturbance, but the advantage of trading for ready money with so great a body, Deu_2:26-29. Moses herein did neither disobey God, who bade him contend with Sihon, nor dissemble with Sihon; but doubtless it was by divine direction that he did it, that Sihon might be left inexcusable, though God hardened his heart. This may illustrate the method of God's dealing with those to whom he gives his gospel, but does not give grace to believe it.

III. Sihon began the war (Deu_2:32), God having made his heart obstinate, and hidden from his eyes the thing that belonged to his peace (Deu_2:30), that he might deliver him into the hand of Israel. Those that meddle with the people of God meddle to their own hurt; and God sometimes ruins his enemies by their own resolves. See Mic_4:11-13; Rev_16:14.

IV. Israel was victorious.

1. They put all the Amorites to the sword, men, women, and children (Deu_2:33, Deu_2:34); this they did as the executioners of God's wrath; now the measure of the Amorites' iniquity was full (Gen_15:16), and the longer it was in the filling the sorer was the reckoning at last. This was one of the devoted nations. They died, not as Israel's enemies, but as sacrifices to divine justice, in the offering of which sacrifices Israel was employed, as a kingdom of priests. The case being therefore extraordinary, it ought not to be drawn into a precedent for military executions, which make no distinction and give no quarter: those will have judgment without mercy that show no mercy.

2. They took possession of all they had; their cities (Deu_2:34), their goods (Deu_2:35), and their land, Deu_2:36. The wealth of the sinner is laid up for the just. What a new world did Israel now come into! Most of them were born, and had lived all their days, in a vast howling wilderness, where they knew not what either fields or cities were, had no houses to dwell in, and neither sowed nor reaped; and now of a sudden to become masters of a country so well built, so well husbanded, this made them amends for their long waiting, and yet it was but the earnest of a great deal more. Much more joyful will the change be which holy souls will experience when they remove out of the wilderness of this world to the better country, that is, the heavenly, to the city that has foundations. — Henry 

[daniel1212av]

(Deu 3)  "Then we turned, and went up the way to Bashan: and Og the king of Bashan came out against us, he and all his people, to battle at Edrei. {2} And the LORD said unto me, Fear him not: for I will deliver him, and all his people, and his land, into thy hand; and thou shalt do unto him as thou didst unto Sihon king of the Amorites, which dwelt at Heshbon. {3} So the LORD our God delivered into our hands Og also, the king of Bashan, and all his people: and we smote him until none was left to him remaining. {4} And we took all his cities at that time, there was not a city which we took not from them, threescore cities, all the region of Argob, the kingdom of Og in Bashan. {5} All these cities were fenced with high walls, gates, and bars; beside unwalled towns a great many. {6} And we utterly destroyed them, as we did unto Sihon king of Heshbon, utterly destroying the men, women, and children, of every city. {7} But all the cattle, and the spoil of the cities, we took for a prey to ourselves. {8} And we took at that time out of the hand of the two kings of the Amorites the land that was on this side Jordan, from the river of Arnon unto mount Hermon; {9} (Which Hermon the Sidonians call Sirion; and the Amorites call it Shenir;) {10} All the cities of the plain, and all Gilead, and all Bashan, unto Salchah and Edrei, cities of the kingdom of Og in Bashan. {11} For only Og king of Bashan remained of the remnant of giants; behold, his bedstead was a bedstead of iron; is it not in Rabbath of the children of Ammon? nine cubits was the length thereof, and four cubits the breadth of it, after the cubit of a man.

{12} And this land, which we possessed at that time, from Aroer, which is by the river Arnon, and half mount Gilead, and the cities thereof, gave I unto the Reubenites and to the Gadites. {13} And the rest of Gilead, and all Bashan, being the kingdom of Og, gave I unto the half tribe of Manasseh; all the region of Argob, with all Bashan, which was called the land of giants. {14} Jair the son of Manasseh took all the country of Argob unto the coasts of Geshuri and Maachathi; and called them after his own name, Bashanhavothjair, unto this day. {15} And I gave Gilead unto Machir. {16} And unto the Reubenites and unto the Gadites I gave from Gilead even unto the river Arnon half the valley, and the border even unto the river Jabbok, which is the border of the children of Ammon; {17} The plain also, and Jordan, and the coast thereof, from Chinnereth even unto the sea of the plain, even the salt sea, under Ashdothpisgah eastward. {18} And I commanded you at that time, saying, The LORD your God hath given you this land to possess it: ye shall pass over armed before your brethren the children of Israel, all that are meet for the war. {19} But your wives, and your little ones, and your cattle, (for I know that ye have much cattle,) shall abide in your cities which I have given you; {20} Until the LORD have given rest unto your brethren, as well as unto you, and until they also possess the land which the LORD your God hath given them beyond Jordan: and then shall ye return every man unto his possession, which I have given you.

{21} And I commanded Joshua at that time, saying, Thine eyes have seen all that the LORD your God hath done unto these two kings: so shall the LORD do unto all the kingdoms whither thou passest. {22} Ye shall not fear them: for the LORD your God he shall fight for you. {23} And I besought the LORD at that time, saying, {24} O Lord GOD, thou hast begun to show thy servant thy greatness, and thy mighty hand: for what God is there in heaven or in earth, that can do according to thy works, and according to thy might? {25} I pray thee, let me go over, and see the good land that is beyond Jordan, that goodly mountain, and Lebanon. {26} But the LORD was wroth with me for your sakes, and would not hear me: and the LORD said unto me, Let it suffice thee; speak no more unto me of this matter. {27} Get thee up into the top of Pisgah, and lift up thine eyes westward, and northward, and southward, and eastward, and behold it with thine eyes: for thou shalt not go over this Jordan. {28} But charge Joshua, and encourage him, and strengthen him: for he shall go over before this people, and he shall cause them to inherit the land which thou shalt see. {29} So we abode in the valley over against Bethpeor."

[daniel1212av]

Deuteronomy 3 -
The war with Og, king of Bashan, Deu_3:1, Deu_3:2. He is defeated, Deu_3:3. Sixty fortified cities with many unwalled towns taken, Deu_3:4, Deu_3:5. The utter destruction of the people, Deu_3:6. The spoils, Deu_3:7; and extent of the land taken, Deu_3:8-10. Account of Og’s iron bedstead, Deu_3:11. The land given to the Reubenites, Gadites, and half tribe of Manasseh, Deu_3:12, Deu_3:13. Jair takes the country of Argob, Deu_3:14. Gilead is given unto Machir, Deu_3:15. And the rest of the land possessed by the Reubenites and Gadites, Deu_3:16, Deu_3:17. The directions given to those tribes, Deu_3:18-20. The counsel given to Joshua, Deu_3:21, Deu_3:22. Moses’s prayer to God for permission to go into the promised land, Deu_3:23-25; and God’s refusal, Deu_3:26. He is commanded to go up to Mount Pisgah to see it, Deu_3:27; and to encourage Joshua, Deu_3:28. They continue in the valley opposite to Beth-peor, Deu_3:29. ― Clarke

Deu 3:1-11 -
Og was very powerful, but he did not take warning by the ruin of Sihon, and desire conditions of peace. He trusted his own strength, and so was hardened to his destruction. Those not awakened by the judgments of God on others, ripen for the like judgments on themselves. ― MHCC

Deu 3:1-11 -
We have here another brave country delivered into the hand of Israel, that of Bashan; the conquest of Sihon is often mentioned together with that of Og, to the praise of God, the rather because in these Israel's triumphs began, Psa_135:11; Psa_136:19, Psa_136:20. See,

I. How they got the mastery of Og, a very formidable prince, 1. Very strong, for he was of the remnant of the giants (Deu_3:11); his personal strength was extraordinary, a monument of which was preserved by the Ammonites in his bedstead, which was shown as a rarity in their chief city. You might guess at his weight by the materials of his bedstead; it was iron, as if a bedstead of wood were too weak for him to trust to: and you might guess at his stature by the dimensions of it; it was nine cubits long and four cubits broad, which, supposing a cubit to be but half a yard (and some learned men have made it appear to be somewhat more), was four yards and a half long, and two yards broad; and if we allow his bedstead to be two cubits longer than himself, and that is as much as we need allow, he was three yards and a half high, double the stature of an ordinary man, and every way proportionable, yet they smote him, Deu_3:3. Note, when God pleads his people's cause he can deal with giants as with grasshoppers. No man's might can secure him against the Almighty. The army of Og was very powerful, for he had the command of sixty fortified cities, besides the unwalled towns, Deu_3:5. Yet all this was nothing before God's Israel, when they came with commission to destroy him.

2. He was very bold and daring: He came out against Israel to battle, Deu_3:1. It was wonderful that he did not take warning by the ruin of Sihon, and send to desire conditions of peace; but he trusted to his own strength, and so was hardened to his destruction. Note, Those that are not awakened by the judgments of God upon others, but persist in their defiance of heaven, are ripening apace for the like judgments upon themselves, Jer_3:8. God bade Moses not fear him, Deu_3:2. If Moses himself was so strong in faith as not to need the caution, yet it is probable that the people needed it, and for them these fresh assurances are designed; “I will deliver him into thy hand; not only deliver thee out of his hand, that he shall not be thy ruin, but deliver him into thy hand, that thou shalt be his ruin, and make him pay dearly for his attempt.” He adds, Thou shalt do to him as thou didst to Sihon, intimating that they ought to be encouraged by their former victory to trust in God for another victory, for he is God, and changeth not.

II. How they got possession of Bashan, a very desirable country. They took all the cities (Deu_3:4), and all the spoil of them, Deu_3:7. They made them all their own, Deu_3:10. So that now they had in their hands all that fruitful country which lay east of Jordan, from the river Arnon unto Hermon, Deu_3:8. Their conquering and possessing these countries was intended, not only for the encouragement of Israel in the wars of Canaan, but for the satisfaction of Moses before his death. Since he must not live to see the completing of their victory and settlement, God thus gives him a specimen of it. Thus the Spirit is given to those that believe as the earnest of their inheritance, until the redemption of the purchased possession. ― Henry 


Deu 3:12-20 -
Having shown how this country which they were now in was conquered, in these verses he shows how it was settled upon the Reubenites, Gadites, and half the tribe of Manasseh, which we had the story of before, Num. 32. Here is the rehearsal.

1. Moses specifies the particular parts of the country that were allotted to each tribe, especially the distribution of the lot to the half tribe of Manasseh, the subdividing of which tribe is observable. Joseph was divided into Ephraim and Manasseh; Manasseh was divided into one half on the one side Jordan and the other half on the other side: that on the east side Jordan was again divided into two great families, which had their several allotments: Jair, Deu_3:14, Machir, Deu_3:15. And perhaps Jacob's prediction of the smallness of that tribe was now accomplished in these divisions and subdivisions. Observe that Bashan is here called the land of the giants, because it had been in their possession, but Og was the last of them. These giants, it seems, had lost their country, and were rooted out of it sooner than any of their neighbours; for those who, presuming upon their strength and stature, had their hand against every man, had every man's hand against them, and went down slain to the pit, though they were the terror of the mighty in the land of the living.

2. He repeats the condition of the grant which they had already agreed to, Deu_3:18-20. That they should send a strong detachment over Jordan to lead the van in the conquest of Canaan, who should not return to their families, at least not to settle (though for a time they might retire thither into winter quarters, at the end of a campaign), till they had seen their brethren in as full possession of their respective allotments as they themselves were now in of theirs. They must hereby be taught not to look at their own things only, but at the things of others, Phi_2:4. It ill becomes an Israelite to be selfish, and to prefer any private interest before the public welfare.

When we are rest we should desire to see our brethren at rest too, and should be ready to do what we can towards it; for we are not born for ourselves, but are members one of another. A good man cannot rejoice much in the comforts of his family unless withal he sees peace upon Israel, Psa_128:6. ― Henry 


Deu 3:21-29 -
Here is
I. The encouragement which Moses gave to Joshua, who was to succeed him in the government, Deu_3:21, Deu_3:22. He commanded him not to fear. This those that are aged and experienced in the service of God should do all they can to strengthen the hands of those that are young, and setting out in religion. Two things he would have him consider for his encouragement: -

1. What God has done. Joshua had seen what a total defeat God had given by the forces of Israel to these two kings, and thence he might easily infer, so shall the Lord do to all the rest of the kingdoms upon which we are to make war. He must not only infer thence that thus the Lord can do with them all, for his arm is not shortened, but thus he will do, for his purpose is not changed; he that has begun will finish; as for God, his work is perfect. Joshua had seen it with his own eyes. And the more we have seen of the instances of divine wisdom, power, and goodness, the more inexcusable we are if we fear what flesh can do unto us.

2. What God had promised. The Lord your God he shall fight for you; and that cause cannot but be victorious which the Lord of hosts fights for. If God be for us, who can be against us so as to prevail? We reproach our leader if we follow him trembling. .. - Henry
 

[daniel1212av]

II. The prayer which Moses made for himself, and the answer which God gave to that prayer.

1. His prayer was that, if it were God's will, he might go before Israel over Jordan into Canaan. At that time, when he had been encouraging Joshua to fight Israel's battles, taking it for granted that he must be their leader, he was touched with an earnest desire to go over himself, which expresses itself not in any passionate and impatient complaints, or reflections upon the sentence he was under, but in humble prayers to God for a gracious reversing of it. I besought the Lord. Note, We should never allow any desires in our hearts which we cannot in faith offer up to God by prayer; and what desires are innocent, let them be presented to God. We have not because we ask not. Observe,

(1.) What he pleads here. Two things: -
[1.] The great experience which he had had of God's goodness to him in what he had done for Israel: “Thou hast begun to show thy servant thy greatness. Lord, perfect what thou hast begun. Thou hast given me to see thy glory in the conquest of these two kings, and the sight has affected me with wonder and thankfulness. O let me see more of the outgoings of my God, my King! This great work, no doubt, will be carried on and completed; let me have the satisfaction of seeing it.” Note, the more we see of God's glory in his works the more we shall desire to see. The works of the Lord are great, and therefore are sought out more and more of all those that have pleasure therein.

[2.] The good impressions that had been made upon his heart by what he had seen: For what God is there in heaven or earth that can do according to thy works? The more we are affected with what we have seen of God, of his wisdom, power, and goodness, the better we are prepared for further discoveries. Those shall see the works of God that admire him in them. Moses had thus expressed himself concerning God and his works long before (Exo_15:11), and he still continues of the same mind, that there are no works worthy to be compared with God's works, Psa_86:8.

(2.) What he begs: I pray thee let me go over, Deu_3:25. God had said he should not go over; yet he prays that he might, not knowing but that the threatening was conditional, for it was not ratified with an oath, as that concerning the people was, that they should not enter. Thus Hezekiah prayed for his own life, and David for the life of his child, after both had ben expressly threatened; and the former prevailed, though the latter did not. Moses remembered the time when he had by prayer prevailed with God to recede from the declarations which he had made of his wrath against Israel, Exo_32:14. And why might he not hope in like manner to prevail for himself? Let me go over and see the good land. Not, “Let me go over and be a prince and a ruler there;” he seeks not his own honour, is content to resign the government to Joshua; but, “Let me go to be a spectator of thy kindness to Israel, to see what I believe concerning the goodness of the land of promise.” How pathetically does he speak of Canaan, that good land, that goodly mountain! Note, Those may hope to obtain and enjoy God's favours that know how to value them. What he means by that goodly mountain we may learn from Psa_78:54, where it is said of God's Israel that he brought them to the border of his sanctuary, even to this mountain which his right hand had purchased, where it is plainly to be understood of the whole land of Canaan, yet with an eye to the sanctuary, the glory of it.

2. God's answer to this prayer had in it a mixture of mercy and judgment, that he might sing unto God of both.

(1.) There was judgment in the denial of his request, and that in something of anger too: The Lord was wroth with me for your sakes, Deu_3:26. God not only sees sin in his people, but is much displeased with it; and even those that are delivered from the wrath to come may yet lie under the tokens of God's wrath in this world, and may be denied some particular favour which their hearts are much set upon. God is a gracious, tender, loving Father; but he is angry with his children when they do amiss, and denies them many a thing that they desire and are ready to cry for. But how was he wroth with Moses for the sake of Israel? Either, [1.] For that sin which they provoked him to; see Psa_106:32, Psa_106:33. Or,

[2.] The removal of Moses at that time, when he could so ill be spared, was a rebuke to all Israel, and a punishment of their sin. Or,

[3.] It was for their sakes, that it might be a warning to them to take heed of offending God by passionate and unbelieving speeches at any time, after the similitude of his transgression; for, if this were done to such a green tree, what should be done to the dry? He acknowledges that God would not hear him. God had often heard him for Israel, yet he would not hear him for himself. It was the prerogative of Christ, the great Intercessor, to be heard always; yet of him his enemies said, He saved others, himself he could not save, which the Jews would not have upbraided him with had they considered that Moses, their great prophet, prevailed for others, but for himself he could not prevail. Though Moses, being one of the wrestling seed of Jacob, did not seek in vain, yet he had not the thing itself which he sought for. God may accept our prayers, and yet not grant us the very thing we pray for.

(2.) Here is mercy mixed with this wrath in several things: -

[1.] God quieted the spirit of Moses under the decree that had gone forth by that word (Deu_3:26), Let it suffice thee. With this word, no doubt, a divine power went to reconcile Moses to the will of God, and to bring him to acquiesce in it. If God does not by his providence give us what we desire, yet, if by his grace he makes us content without it, it comes much to one. “Let it suffice thee to have God for they father, and heaven for thy portion, though thou hast not every thing thou wouldest have in this world. Be satisfied with this, God is all-sufficient.”

[2.] He put an honour upon his prayer in directing him not to insist upon this request: Speak no more to me of this matter. It intimates that what God does not think fit to grant we should not think fit to ask, and that God takes such a pleasure in the prayer of the upright that it is no pleasure to him, no, not in any particular instance, to give a denial to it.

[3.] He promised him a sight of Canaan from the top of Pisgah, Deu_3:27. Though he should not have the possession of it, he should have the prospect of it; not to tantalize him, but such a sight of it as would yield him true satisfaction, and would enable him to form a very clear and pleasing idea of that promised land. Probably Moses had not only his sight preserved for other purposes, but greatly enlarged for this purpose; for, if he had not had such a sight of it as others could not have from the same place, it would have been no particular favour to Moses, nor the matter of a promise. Even great believers, in this present state, see heaven but at a distance.

[4.] He provided him a successor, one who should support the honour of Moses and carry on and complete that glorious work which the heart of Moses was so much upon, the bringing of Israel to Canaan, and settling them there (Deu_3:28): Charge Joshua and encourage him in this work. Those to whom God gives a charge, he will be sure to give encouragement to. And it is a comfort to the church's friends (when they are dying and going off) to see God's work likely to be carried on by other hands, when they are silent in the dust. ― Henry 

[daniel1212av]

(Deu 4)  "Now therefore hearken, O Israel, unto the statutes and unto the judgments, which I teach you, for to do them, that ye may live, and go in and possess the land which the LORD God of your fathers giveth you. {2} Ye shall not add unto the word which I command you, neither shall ye diminish ought from it, that ye may keep the commandments of the LORD your God which I command you. {3} Your eyes have seen what the LORD did because of Baalpeor: for all the men that followed Baalpeor, the LORD thy God hath destroyed them from among you. {4} But ye that did cleave unto the LORD your God are alive every one of you this day. {5} Behold, I have taught you statutes and judgments, even as the LORD my God commanded me, that ye should do so in the land whither ye go to possess it. {6} Keep therefore and do them; for this is your wisdom and your understanding in the sight of the nations, which shall hear all these statutes, and say, Surely this great nation is a wise and understanding people. {7} For what nation is there so great, who hath God so nigh unto them, as the LORD our God is in all things that we call upon him for? {8} And what nation is there so great, that hath statutes and judgments so righteous as all this law, which I set before you this day? {9} Only take heed to thyself, and keep thy soul diligently, lest thou forget the things which thine eyes have seen, and lest they depart from thy heart all the days of thy life: but teach them thy sons, and thy sons' sons; {10} Specially the day that thou stoodest before the LORD thy God in Horeb, when the LORD said unto me, Gather me the people together, and I will make them hear my words, that they may learn to fear me all the days that they shall live upon the earth, and that they may teach their children. {11} And ye came near and stood under the mountain; and the mountain burned with fire unto the midst of heaven, with darkness, clouds, and thick darkness. {12} And the LORD spake unto you out of the midst of the fire: ye heard the voice of the words, but saw no similitude; only ye heard a voice. {13} And he declared unto you his covenant, which he commanded you to perform, even ten commandments; and he wrote them upon two tables of stone. {14} And the LORD commanded me at that time to teach you statutes and judgments, that ye might do them in the land whither ye go over to possess it. {15} Take ye therefore good heed unto yourselves; for ye saw no manner of similitude on the day that the LORD spake unto you in Horeb out of the midst of the fire: {16} Lest ye corrupt yourselves, and make you a graven image, the similitude of any figure, the likeness of male or female, {17} The likeness of any beast that is on the earth, the likeness of any winged fowl that flieth in the air, {18} The likeness of any thing that creepeth on the ground, the likeness of any fish that is in the waters beneath the earth: {19} And lest thou lift up thine eyes unto heaven, and when thou seest the sun, and the moon, and the stars, even all the host of heaven, shouldest be driven to worship them, and serve them, which the LORD thy God hath divided unto all nations under the whole heaven. {20} But the LORD hath taken you, and brought you forth out of the iron furnace, even out of Egypt, to be unto him a people of inheritance, as ye are this day. {21} Furthermore the LORD was angry with me for your sakes, and sware that I should not go over Jordan, and that I should not go in unto that good land, which the LORD thy God giveth thee for an inheritance: {22} But I must die in this land, I must not go over Jordan: but ye shall go over, and possess that good land. {23} Take heed unto yourselves, lest ye forget the covenant of the LORD your God, which he made with you, and make you a graven image, or the likeness of any thing, which the LORD thy God hath forbidden thee. {24} For the LORD thy God is a consuming fire, even a jealous God. {25} When thou shalt beget children, and children's children, and ye shall have remained long in the land, and shall corrupt yourselves, and make a graven image, or the likeness of any thing, and shall do evil in the sight of the LORD thy God, to provoke him to anger: {26} I call heaven and earth to witness against you this day, that ye shall soon utterly perish from off the land whereunto ye go over Jordan to possess it; ye shall not prolong your days upon it, but shall utterly be destroyed. {27} And the LORD shall scatter you among the nations, and ye shall be left few in number among the heathen, whither the LORD shall lead you. {28} And there ye shall serve gods, the work of men's hands, wood and stone, which neither see, nor hear, nor eat, nor smell. {29} But if from thence thou shalt seek the LORD thy God, thou shalt find him, if thou seek him with all thy heart and with all thy soul. {30} When thou art in tribulation, and all these things are come upon thee, even in the latter days, if thou turn to the LORD thy God, and shalt be obedient unto his voice; {31} (For the LORD thy God is a merciful God;) he will not forsake thee, neither destroy thee, nor forget the covenant of thy fathers which he sware unto them. {32} For ask now of the days that are past, which were before thee, since the day that God created man upon the earth, and ask from the one side of heaven unto the other, whether there hath been any such thing as this great thing is, or hath been heard like it? {33} Did ever people hear the voice of God speaking out of the midst of the fire, as thou hast heard, and live? {34} Or hath God assayed to go and take him a nation from the midst of another nation, by temptations, by signs, and by wonders, and by war, and by a mighty hand, and by a stretched out arm, and by great terrors, according to all that the LORD your God did for you in Egypt before your eyes? {35} Unto thee it was showed, that thou mightest know that the LORD he is God; there is none else beside him. {36} Out of heaven he made thee to hear his voice, that he might instruct thee: and upon earth he showed thee his great fire; and thou heardest his words out of the midst of the fire. {37} And because he loved thy fathers, therefore he chose their seed after them, and brought thee out in his sight with his mighty power out of Egypt; {38} To drive out nations from before thee greater and mightier than thou art, to bring thee in, to give thee their land for an inheritance, as it is this day. {39} Know therefore this day, and consider it in thine heart, that the LORD he is God in heaven above, and upon the earth beneath: there is none else. {40} Thou shalt keep therefore his statutes, and his commandments, which I command thee this day, that it may go well with thee, and with thy children after thee, and that thou mayest prolong thy days upon the earth, which the LORD thy God giveth thee, for ever.

{41} Then Moses severed three cities on this side Jordan toward the sun rising; {42} That the slayer might flee thither, which should kill his neighbour unawares, and hated him not in times past; and that fleeing unto one of these cities he might live: {43} Namely, Bezer in the wilderness, in the plain country, of the Reubenites; and Ramoth in Gilead, of the Gadites; and Golan in Bashan, of the Manassites. {44} And this is the law which Moses set before the children of Israel: {45} These are the testimonies, and the statutes, and the judgments, which Moses spake unto the children of Israel, after they came forth out of Egypt, {46} On this side Jordan, in the valley over against Bethpeor, in the land of Sihon king of the Amorites, who dwelt at Heshbon, whom Moses and the children of Israel smote, after they were come forth out of Egypt: {47} And they possessed his land, and the land of Og king of Bashan, two kings of the Amorites, which were on this side Jordan toward the sun rising; {48} From Aroer, which is by the bank of the river Arnon, even unto mount Sion, which is Hermon, {49} And all the plain on this side Jordan eastward, even unto the sea of the plain, under the springs of Pisgah."

[daniel1212av]

Deuteronomy 4 -
Exhortations to obedience, Deu_4:1. Nothing to be added to or taken from the testimonies of God, Deu_4:2. The people are exhorted to recollect how God had destroyed the ungodly among them, Deu_4:3; and preserved those who were faithful, Deu_4:4. The excellence of the Divine law, Deu_4:5, Deu_4:6. No nation in the world could boast of any such statutes, judgments, etc., Deu_4:7, Deu_4:8. They are exhorted to obedience by the wonderful manifestations of God in their behalf, Deu_4:9-13. Moses exhorts them to beware of idolatry, and to make no likeness of any thing in heaven or earth as an object of adoration, Deu_4:14-20. He informs them that he must die in that land as God had refused to let him go into the promised land, being angry with him on their account, Deu_4:21, Deu_4:22. Repeats his exhortation to obedience, Deu_4:23, Deu_4:24. Predicts the judgments of God against them, should they turn to idolatry, Deu_4:25-28. Promises of God’s mercy to the penitent, Deu_4:29-31. The grand and unparalleled privileges of the Israelites, Deu_4:32-40. Moses severs three cities on the east side of Jordan for cities of refuge, Deu_4:41, Deu_4:42. Their names, Deu_4:43. When and where Moses gave these statutes and judgments to Israel, Deu_4:44-49. ― Clarke 

Deuteronomy 4 - INTRODUCTION TO DEUTERONOMY 4

This chapter contains an exhortation to Israel to keep the commands, statutes, and judgments of God, urged from the superior excellency of them to those of all other nations, Deu_4:1, from the manner in which they were delivered, out of the midst of fire, by a voice of words, but no similitude seen, Deu_4:9, and particularly the Israelites are cautioned against idolatry, from the consideration of the goodness of God to them, in bringing them out of Egypt, Deu_4:16, and the rather Moses is urgent upon them to be diligent in their obedience to the laws of God, because he should quickly be removed from them, Deu_4:21, and should they be disobedient to them, it would provoke the Lord to destroy them, or to carry them captive into other lands, Deu_4:25 though even then, if they repented and sought the Lord, and became obedient, he would be merciful to them, and not forsake them, Deu_4:29 and they are put in mind again of the amazing things God had done for them, in speaking to them out of fire, and they alive; in bringing them out of another nation, and driving out other nations to make room for them; all which he improves, as so many arguments to move them to obedience to the divine commands, Deu_4:32 and then notice is taken of the three cities of refuge, separated on this side Jordan, Deu_4:41, and the chapter is concluded with observing, that this is the law, and these the testimonies, Moses declared and repeated to the children of Israel in the country of Sihon and Og, who were delivered into their hands, and their lands possessed by them, which laid them under fresh obligations to yield obedience to God, Deu_4:44. ― Gill

Deu 4:1-40 -
This most lively and excellent discourse is so entire, and the particulars of it are so often repeated, that we must take it altogether in the exposition of it, and endeavour to digest it into proper heads, for we cannot divide it into paragraphs.

I. In general, it is the use and application of the foregoing history; it comes in by way of inference from it: Now therefore harken, O Israel, Deu_4:1. This use we should make of the review of God's providences concerning us, we should by them be quickened and engaged to duty and obedience. The histories of the years of ancient times should in like manner be improved by us.

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

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

(1.) He demands their diligent attention to the word of God, and to the statutes and judgments that were taught them: Hearken, O Israel. He means, not only that they must now give him the hearing, but that whenever the book of the law was read to them, or read by them, they should be attentive to it. “Hearken to the statutes, as containing the great commands of God and the great concerns of your own souls, and therefore challenging your utmost attention.” At Horeb God had made them hear his words (Deu_4:10), hear them with a witness; the attention which was then constrained by the circumstances of the delivery ought ever after to be engaged by the excellency of the things themselves. What God so spoke once, we should hear twice, hear often.

(2.) He charges them to preserve the divine law pure and entire among them, Deu_4:2. Keep it pure, and do not add to it; keep it entire, and do not diminish from it. Not in practice, so some: “You shall not add by committing the evil which the law forbids, nor diminish by omitting the good which the law requires.” Not in opinion, so others: “You shall not add your own inventions, as if the divine institutions were defective, nor introduce, much less impose, any rites of religious worship other than what God has appointed; nor shall you diminish, or set aside, any thing that is appointed, as needless or superfluous.” God's work is perfect, nothing can be put to it, nor taken from it, without making it the worse. See Ecc_3:14. The Jews understand it as prohibiting the alteration of the text or letter of the law, even in the least jot or tittle; and to their great care and exactness herein we are very much indebted, under God, for the purity and integrity of the Hebrew code. We find a fence like this made about the New Testament in the close of it, Rev_22:18, Rev_22:19.

(3.) He charges them to keep God's commandments (Deu_4:2), to do them (Deu_4:5, Deu_4:14), to keep and do them (Deu_4:6), to perform the covenant, Deu_4:13. Hearing must be in order to doing, knowledge in order to practice. God's commandments were the way they must keep in, the rule they must keep to; they must govern themselves by the moral precepts, perform their devotion according to the divine ritual, and administer justice according to the judicial law. He concludes his discourse (Deu_4:40) with this repeated charge: Thou shalt keep his statutes and his commandments which I command thee. What are laws made for but to be observed and obeyed?

(4.) He charges them to be very strict and careful in their observance of the law (Deu_4:9): Only take heed to thyself, and keep thy soul diligently; and (Deu_4:15), Take you therefore good heed unto yourselves; and again (Deu_4:23), Take heed to yourselves. Those that would be religious must be very cautious, and walk circumspectly. Considering how many temptations we are compassed about with, and what corrupt inclinations we have in our own bosoms, we have great need to look about us and to keep our hearts with all diligence. Those cannot walk aright that walk carelessly and at all adventures.

(5.) He charges them particularly to take heed of the sin of idolatry, that sin which of all others they would be most tempted to by the customs of the nations, which they were most addicted to by the corruption of their hearts, and which would be most provoking to God and of the most pernicious consequences to themselves: Take good heed, lest in this matter you corrupt yourselves, Deu_4:15, Deu_4:16. Two sorts of idolatry he cautions them against: ....-Henry

[daniel1212av]

[1.] The worship of images, however by them they might intend to worship the true God, as they had done in the golden calf, so changing the truth of God into a lie and his glory into shame. The second commandment is expressly directed against this, and is here enlarged upon, Deu_4:15-18. “Take heed lest you corrupt yourselves,” that is, “lest you debauch yourselves;” for those that think to make images of God form in their minds such notions of him as must needs be an inlet to all impieties; and it is intimated that it is a spiritual adultery. “And take heed lest you destroy yourselves. If any thing ruin you, this will be it. Whatever you do, make no similitude of God, either in a human shape, male of female, or in the shape of any beast or fowl, serpent or fish;” for the heathen worshipped their gods by images of all these kinds, being either not able to form, or not willing to admit, that plain demonstration which we find, Hos_8:6 : The workman made it, therefore it is not God. To represent an infinite Spirit by an image, and the great Creator by the image of a creature, is the greatest affront we can put upon God and the greatest cheat we can put upon ourselves. As an argument against their making images of God, he urges it very much upon them that when God made himself known to them at Horeb he did it by a voice of words which sounded in their ears, to teach them that faith comes by hearing, and God in the word is nigh us; but no image was presented to their eye, for to see God as he is is reserved for our happiness in the other world, and to see him as he is not will do us hurt and no good in this world. You saw no similitude (Deu_4:12), no manner of similitude, Deu_4:15. Probably they expected to have seen some similitude, for they were ready to break through unto the Lord to gaze, Exo_19:21. But all they saw was light and fire, and nothing that they could make an image of, God an infinite wisdom so ordering his manifestation of himself because of the peril of idolatry. It is said indeed of Moses that he beheld the similitude of the Lord (Num_12:8 ), God allowing him that favour because he was above the temptation of idolatry; but for the people who had lately come from admiring the idols of Egypt, they must see no resemblance of God, lest they should have pretended to copy it, and so should have received the second commandment in vain; “for” (says bishop Patrick) “they would have thought that this forbade them only to make any representation of God besides that wherein he showed himself to them, in which they would have concluded it lawful to represent him.” Let this be a caution to us to take heed of making images of God in our fancy and imagination when we are worshipping him, lest thereby we corrupt ourselves. There may be idols in the heart, where there are none in the sanctuary.

[2.] The worship of the sun, moon, and stars, is another sort of idolatry which they were cautioned against, Deu_4:19. This was the most ancient species of idolatry and the most plausible, drawing the adoration to those creatures that not only are in a situation above us, but are most sensibly glorious in themselves and most generally serviceable to the world. And the plausibleness of it made it the more dangerous. It is intimated here, First, How strong the temptation is to sense; for the caution is, Lest thou shouldest be driven to worship them by the strong impulse of a vain imagination and the impetuous torrent of the customs of the nations. The heart is supposed to walk after the eye, which, in our corrupt and degenerate state, it is very apt to do. “When thou seest the sun, moon, and stars, thou wilt so admire their height and brightness, their regular motion and powerful influence, that thou wilt be strongly tempted to give that glory to them which is due to him that made them, and made them what they are to us - gave them their beings, and made them blessings to the world.” It seems there was need of a great deal of resolution to arm them against this temptation, so weak was their faith in an invisible God and an invisible world. Secondly, Yet he shows how weak the temptation would be to those that would use their reason; for these pretended deities, the sun, moon, and stars, were only blessings which the Lord their God, whom they were obliged to worship, had imparted to all nations. It is absurd to worship them, for they are man's servants, were made and ordained to give light on earth; and shall we serve those that were made to serve us? The sun, in Hebrew is called shemesh, which signifies a servant, for it is the minister-general of this visible world, and holds the candle to all mankind; let it not then be worshipped as a lord. Moreover, they are God's gifts; he has imparted them; whatever benefit we have by them, we owe it to him; it is therefore highly injurious to him to give that honour and praise to them which is due to him only.

(6.) He charges them to teach their children to observe the laws of God: Teach them to thy sons, and thy sons' sons (Deu_4:9), that they may teach their children, Deu_4:10. [1.] Care must be taken in general to preserve the entail of religion among them, and to transmit the knowledge and worship of God to posterity; for the kingdom of God in Israel was designed to be perpetual, if they did not forfeit the privilege of it. [2.] Parents must, in order hereunto, particularly take care to teach their own children the fear of God, and to train them up in an observance of all his commandments.

(7.) He charges them never to forget their duty: Take heed lest you forget the covenant of the Lord your God, Deu_4:23. Though God is ever mindful of the covenant, we are apt to forget it; and this is at the bottom of all our departures from God. We have need therefore to watch against all those things which would put the covenant out of our minds, and to watch over our own hearts, lest at any time we let it slip; and so we must take heed lest at any time we forget our religion, lest we lose it or leave it off. Care and caution, and holy watchfulness, are the best helps against a bad memory. These are the directions and commands he gives them.

2. Let us see now what are the motives or arguments with which he backs these exhortations. How does he order the cause before them, and fill his mouth with arguments! He has a great deal to say on God's behalf. Some of his topics are indeed peculiar to that people, yet applicable to us. But, upon the whole, it is evident that religion has reason on its side, the powerful charms of which all that are irreligious wilfully stop their ears against.
(1.) He urges the greatness, glory, and goodness, of God. Did we consider what a God he is with whom we have to do, we should surely make conscience of our duty to him and not dare to sin against him. He reminds them here,

[1.] That the Lord Jehovah is the one and only living and true God. This they must know and consider, Deu_4:39. There are many things which we know, but are not the better for, because we do not consider them, we do not apply them to ourselves, nor draw proper inferences from them. This is a truth so evident that it cannot but be known, and so influential that, if it were duly considered, it would effectually reform the world, That the Lord Jehovah he is God, an infinite and eternal Being, self-existent and self-sufficient, and the fountain of all being, power, and motion - that he is God in heaven above, clothed with all the glory and Lord of all the hosts of the upper world, and that he is God upon earth beneath, which, though distant from the throne of his glory, is not out of the reach of his sight or power, and though despicable and mean is not below his care and cognizance. And there is none else, no true and living God but himself. All the deities of the heathen were counterfeits and usurpers; nor did any of them so much as pretend to be universal monarchs in heaven and earth, but only local deities. The Israelites, who worshipped no other than the supreme Numen - Divinity, were for ever inexcusable if they either changed their God or neglected him.

[2.] That he is a consuming fire, a jealous God, Deu_4:24. Take heed of offending him, for, First, He has a jealous eye to discern an affront; he must have your entire affection and adoration, and will by no means endure a rival. God's jealousy over us is a good reason for our godly jealousy over ourselves. Secondly, He has a heavy hand to punish an affront, especially in his worship, for therein he is in a special manner jealous. He is a consuming fire; his wrath against sinners is so; it is dreadful and destroying, it is a fiery indignation which will devour the adversaries, Heb_10:27. Fire consumes that only which is fuel for it, so the wrath of God fastens upon those only who, by their own sin, have fitted themselves for destruction, 1Co_3:13; Isa_27:4. Even in the New Testament we find the same argument urged upon us as a reason why we should serve God with reverence (Heb_12:28, Heb_12:29), because though he is our God, and a rejoicing light to those that serve him faithfully, yet he is a consuming fire to those that trifle with him. Thirdly, That yet he is a merciful God, Deu_4:31. It comes in here as an encouragement to repentance, but might serve as an inducement to obedience, and a consideration proper to prevent their apostasy. Shall we forsake a merciful God, who will never forsake us, as it follows here, if we be faithful unto him? Whither can we go to better ourselves? Shall we forget the covenant of our God, who will not forget the covenant of our fathers? Let us be held to our duty by the bonds of love, and prevailed with by the mercies of God to cleave to him... - Henry

[daniel1212av]

(2.) He urges their relation to this God, his authority over them and their obligations to him. “The commandments you are to keep and do are not mine,” says Moses, “not my inventions, not my injunctions, but they are the commandments of the Lord, framed by infinite wisdom, enacted by sovereign power. He is the Lord God of your fathers (Deu_4:1), so that you are his by inheritance: your fathers were his, and you were born in his house. He is the Lord your God (Deu_4:2), so that you are his by your own consent. He is the Lord my God (Deu_4:5), so that I treat with you as his agent and ambassador;” and in his name Moses delivered unto them all that, and that only, which he had received from the Lord.

(3.) He urges the wisdom of being religious: For this is your wisdom in the sight of the nations, Deu_4:6. In keeping God's commandments,

[1.] They would act wisely for themselves; This is your wisdom. It is not only agreeable to right reason, but highly conducive to our true interest; this is one of the first and most ancient maxims of divine revelation. The fear of the Lord, that is wisdom, Job_28:28.

[2.] They would answer the expectations of their neighbours, who, upon reading or hearing the precepts of the law that was given them, would conclude that certainly the people that were governed by this law were a wise and understanding people. Great things may justly be looked for from those who are guided by divine revelation, and unto whom are committed the oracles of God. They must needs be wiser and better than other people; and so they are if they are ruled by the rules that are given them; and if they are not, though reproach may for their sakes be cast upon the religion they profess, yet it will in the end certainly return upon themselves to their eternal confusion. Those that enjoy the benefit of divine light and laws ought to conduct themselves so as to support their own reputation for wisdom and honour (see Ecc_10:1), that God may be glorified thereby.

(4.) He urges the singular advantages which they enjoyed by virtue of the happy establishment they were under, Deu_4:7, Deu_4:8. Our communion with God (which is the highest honour and happiness we are capable of in this world) is kept up by the word and prayer; in both these Israel were happy above any people under heaven. [1.] Never were any people so privileged in speaking to God, Deu_4:7. He was nigh unto them in all that they called upon him for, ready to answer their enquiries and resolve them by his oracle, ready to answer their requests and to grant them by a particular providence. When they had cried unto God for bread, for water, for healing, they had found him near them, to succour and relieve them, a very present help, and in the midst of them (Psa_46:1, Psa_46:5), his ear open to their prayers. Observe, First, It is the character of God's Israel that on all occasions they call upon him, in every thing they make their requests known to God. They do nothing but what they consult him in, they desire nothing but what they come to him for. Secondly, Those that call upon God shall certainly find him within call, and ready to give an answer of peace to every prayer of faith; see Isa_58:9, “Thou shalt cry, as the child for a nurse, and he shall say, Here I am, what does my dear child cry for?” Thirdly, This is a privilege which makes the Israel of God truly great and honourable. What can go further than this to magnify a people or a person? Is any name more illustrious than that of Israel, a prince with God? What nation is there so great? Other nations might boast of greater numbers, larger territories, and more ancient incorporations; but none could boast of such an interest in heaven as Israel had. They had their gods, but not so nigh to them as Israel's God was; they could not help them in a time of need, as 1Ki_18:27.

[2.] Never were any people so privileged in hearing from God, by the statutes and judgments which were set before them, Deu_4:8. This also was the grandeur of Israel above any people. What nation is there so great, that hath statutes and judgments so righteous? Observe, First, That all these statutes and judgments of the divine law are infinitely just and righteous, above the statutes and judgments of any of the nations. The law of God is far more excellent that the law of nations. No law so consonant to natural equity and the unprejudiced dictates of right reason, so consistent with itself in all the parts of it, and so conducive to the welfare and interest of mankind, as the scripture-law is, Psa_119:128. Secondly, The having of these statutes and judgments set before them is the true and transcendent greatness of any nation or people. See Psa_147:19, Psa_147:20. It is an honour to us that we have the Bible in reputation and power among us. It is an evidence of a people's being high in the favour of God, and a means of making them high among the nations. Those that magnify the law shall be magnified by it.

(5.) He urges God's glorious appearances to them at Mount Sinai, when he gave them this law. This he insists much upon. Take heed lest thou forget the day that thou stoodest before the Lord thy God in Horeb, Deu_4:10. Some of them were now alive that could remember it, though they were then under twenty years of age, and the rest of them might be said to stand there in the loins of their fathers, who received the law and entered into covenant there, not for themselves only, but for their children, to whom God had an eye particularly in giving the law, that they might teach it to their children. Two things they must remember, and, one would think, they could never forget them: -

[1.] What they saw at Mount Sinai, Deu_4:11. They saw a strange composition of fire and darkness, both dreadful and very awful; and they must needs be a striking foil to each other; the darkness made the fire in the midst of it look the more dreadful. Fires in the night are the most frightful, and the fire made the darkness that surrounded it look the more awful; for it must needs be a strong darkness which such a fire did not disperse. In allusion to this appearance upon Mount Sinai, God is said to show himself for his people, and against his and their enemies, in fire and darkness together, Psa_18:8, Psa_18:9. He tells them again (Deu_4:36) what they saw, for he would have them never forget it: He showed thee his great fire. One flash of lightning, that fire from heaven, strikes an awe upon us; and some have observed that most creatures naturally turn their faces towards the lightning, as ready to receive the impressions of it; but how dreadful then must a constant fire from heaven be! It gave an earnest of the day of judgment, in which the Lord Jesus shall be revealed in flaming fire. As he reminds them of what they saw, so he tells them what they saw not; no manner of similitude, from which they might form either an idea of God in their fancies or an image of God in their high places. By what we see of God sufficient ground is given us to believe him to be a Being of infinite power and perfection, but no occasion given us to suspect him to have a body such as we have. [2.] What they heard at Mount Sinai (Deu_4:12): “The Lord spoke unto you with an intelligible voice, in your own language, and you heard it.” This he enlarges upon towards the close of his discourse, Deu_4:32, Deu_4:33, Deu_4:36. First, They heard the voice of God, speaking out of heaven. God manifests himself to all the world in the works of creation, without speech or language, and yet their voice is heard (Psa_19:1-3); but to Israel he made himself known by speech and language, condescending to the weakness of the church's infant state. Here was the voice of one crying in the wilderness, to prepare the way of the Lord. Secondly, They heard it out of the midst of the fire, which showed that it was God himself that spoke to them, for who else could dwell with devouring fire? God spoke to Job out of the whirlwind, which was terrible; but to Israel out of the fire, which was more terrible. We have reason to be thankful that he does not thus speak to us, but by men like ourselves, whose terror shall not make us afraid, Job_33:6, Job_33:7. Thirdly, They heard it and yet lived, Deu_4:33. It was a wonder of mercy that the fire did not devour them, or that they did not die for fear, when Moses himself trembled. Fourthly, Never any people heard the like. He bids them enquire of former days and distant places, and they would find this favour of God to Israel without precedent or parallel, Deu_4:32. This singular honour done them called for singular obedience from them. It might justly be expected that they should do more for God than other people, since God had done so much more for them.

(6.) He urges God's gracious appearances for them, in bringing them out of Egypt, from the iron furnace, where they laboured in the fire, forming them into a people, and then taking them to be his own people, a people of inheritance (Deu_4:20); this he mentions again, Deu_4:34, Deu_4:37, Deu_4:38. Never did God do such a thing for any people; the rise of this nation was quite different from that of all other nations... - Henry

[daniel1212av]

[1.] They were thus dignified and distinguished, not for any thing in them that was deserving or inviting, but because God had a kindness for their fathers: he chose them. See the reasons of free grace; we are not beloved for our own sakes, but for his sake who is the great trustee of the covenant.

[2.] They were delivered out of Egypt by miracles and signs, in mercy to them and in judgment upon the Egyptians, against whom God stretched out his arm, which was signified by Moses's stretching out his hand in summoning the plagues.

[3.] They were designed for a happy settlement in Canaan, Deu_4:38. Nations must be driven out from before them, to make room for them, to show how much dearer they were to God than any other people were. Egyptians and Canaanites must both be sacrificed to Israel's honour and interest. Those that stand in Israel's light, in Israel's way, shall find it is at their peril.

(7.) He urges God's righteous appearance against them sometimes for their sins. He specifies particularly the matter of Peor, Deu_4:3, Deu_4:4. This had happened very lately: their eyes had seen but the other day the sudden destruction of those that joined themselves to Baal-peor and the preservation of those that clave to the Lord, from which they might easily infer the danger of apostasy from God and the benefit of adherence to him. He also takes notice again of God's displeasure against himself: The Lord was angry with me for your sakes, Deu_4:21, Deu_4:22. He mentions this to try their ingenuousness, whether they would really be troubled for the great prejudice which they had occasioned to their faithful friend and leader. Others' sufferings for our sakes should grieve us more than our own.

(8.) He urges the certain advantage of obedience. This argument he begins with (Deu_4:1): That you may live, and go in and possess the land; and this he concludes with (Deu_4:40): That it may go well with thee, and with thy children after thee. He reminds them that they were upon their good behaviour, that their prosperity would depend upon their piety. If they kept God's precepts, he would undoubtedly fulfil his promises.

(9.) He urges the fatal consequences of their apostasy from God, that it would undoubtedly be the ruin of their nation. This he enlarges upon, Deu_4:25-31. Here,

[1.] He foresees their revolt from God to idols, that in process of time, when they had remained long in the land and were settled upon their lees, they would corrupt themselves, and make a graven image; this was the sin that would most easily beset them, Deu_4:25.

[2.] He foretels the judgments of God upon them for this: You shall utterly be destroyed (Deu_4:26), scattered among the nations, Deu_4:27. And their sin should be made their punishment (Deu_4:28): “There shall you serve gods, the work of men's hands, be compelled to serve them, whether you will or no, or, through your own sottishness and stupidity, you will find no better succours to apply yourselves in your captivity.”

Those that cast off the duties of religion in their prosperity cannot expect the comforts of it when they come to be in distress. Justly are they then sent to the gods whom they have served, Jdg_10:14.

[3.] Yet he encourages them to hope that God would reserve mercy for them in the latter days, that he would by his judgments upon them bring them to repentance, and take them again into covenant with himself, Deu_4:29-31. Here observe, First, That whatever place we are in we may thence seek the Lord our God, though ever so remote from our own land or from his holy temple. There is no part of this earth that has a gulf fixed between it and heaven. Secondly, Those, and those only, shall find God to their comfort, who seek him with all their heart, that is, who are entirely devoted to him, earnestly desirous of his favour and solicitous to obtain it. Thirdly, Afflictions are sent to engage and quicken us to see God, and, by the grace of God working with them, many are thus reduced to their right mind, “When these things shall come upon thee, it is to be hoped that thou wilt turn to the Lord they God, for thou seest what comes of turning from him;” see Dan_9:11, Dan_9:12. Fourthly, God's faithfulness to his covenant encourages us to hope that he will not reject us, though we be driven to him by affliction. If we at length remember the covenant, we shall find that he has not forgotten it.

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

Deu 4:41-49 -
Here is,

1. The nomination of the cities of refuge on that side Jordan where Israel now lay encamped. Three cities were appointed for that purpose, one in the lot of Reuben, another in that of Gad, and another in that of the half tribe of Manasseh, Deu_4:41-43. What Moses could do for that people while he was yet with them he did, to give example to the rulers who were settled that they might observe them the better when he was gone.

2. The introduction to another sermon that Moses preached to Israel, which we have in the following chapters. Probably it was preached the next sabbath day after, when the congregation attended to receive instruction. He had in general exhorted them to obedience in the former chapter; here he comes to repeat the law which they were to observe, for he demands a universal but not an implicit obedience. How can we do our duty if we do not know it? Here therefore he sets the law before them as the rule they were to work by, the way they were to walk in, sets it before them as the glass in which they were to see their natural face, that, looking into this perfect law of liberty, they might continue therein. These are the testimonies, the statutes, and the judgments, the moral, ceremonial, and judicial laws, which had been enacted before, when Israel had newly come out of Egypt, and were now repeated, on this side Jordan, Deu_4:44-46. The place where Moses gave them these laws in charge is here particularly described. (1.) It was over-against Beth-peor, an idol-temple of the Moabites, which perhaps Moses sometimes looked towards, with a particular caution to them against the infection of that and other such like dangerous places. (2.) It was upon their new conquests, in the very land which they had got out of the hands of Sihon and Og, and were now actually in possession of, Deu_4:47. Their present triumphs herein were a powerful argument for obedience. ― Henry 

[daniel1212av]

(Deu 5)  "And Moses called all Israel, and said unto them, Hear, O Israel, the statutes and judgments which I speak in your ears this day, that ye may learn them, and keep, and do them. {2} The LORD our God made a covenant with us in Horeb. {3} The LORD made not this covenant with our fathers, but with us, even us, who are all of us here alive this day. {4} The LORD talked with you face to face in the mount out of the midst of the fire, {5} (I stood between the LORD and you at that time, to show you the word of the LORD: for ye were afraid by reason of the fire, and went not up into the mount;) saying,

{6} I am the LORD thy God, which brought thee out of the land of Egypt, from the house of bondage. {7} Thou shalt have none other gods before me. {8} Thou shalt not make thee any graven image, or any likeness of any thing that is in heaven above, or that is in the earth beneath, or that is in the waters beneath the earth: {9} Thou shalt not bow down thyself unto them, nor serve them: for I the LORD thy God am a jealous God, visiting the iniquity of the fathers upon the children unto the third and fourth generation of them that hate me, {10} And showing mercy unto thousands of them that love me and keep my commandments. {11} Thou shalt not take the name of the LORD thy God in vain: for the LORD will not hold him guiltless that taketh his name in vain. {12} Keep the sabbath day to sanctify it, as the LORD thy God hath commanded thee. {13} Six days thou shalt labour, and do all thy work: {14} But the seventh day is the sabbath of the LORD thy God: in it thou shalt not do any work, thou, nor thy son, nor thy daughter, nor thy manservant, nor thy maidservant, nor thine ox, nor thine ass, nor any of thy cattle, nor thy stranger that is within thy gates; that thy manservant and thy maidservant may rest as well as thou. {15} And remember that thou wast a servant in the land of Egypt, and that the LORD thy God brought thee out thence through a mighty hand and by a stretched out arm: therefore the LORD thy God commanded thee to keep the sabbath day. {16} Honour thy father and thy mother, as the LORD thy God hath commanded thee; that thy days may be prolonged, and that it may go well with thee, in the land which the LORD thy God giveth thee. {17} Thou shalt not kill. {18} Neither shalt thou commit adultery. {19} Neither shalt thou steal. {20} Neither shalt thou bear false witness against thy neighbour. {21} Neither shalt thou desire thy neighbour's wife, neither shalt thou covet thy neighbour's house, his field, or his manservant, or his maidservant, his ox, or his ass, or any thing that is thy neighbour's. {22} These words the LORD spake unto all your assembly in the mount out of the midst of the fire, of the cloud, and of the thick darkness, with a great voice: and he added no more. And he wrote them in two tables of stone, and delivered them unto me. {23} And it came to pass, when ye heard the voice out of the midst of the darkness, (for the mountain did burn with fire,) that ye came near unto me, even all the heads of your tribes, and your elders;

{24} And ye said, Behold, the LORD our God hath showed us his glory and his greatness, and we have heard his voice out of the midst of the fire: we have seen this day that God doth talk with man, and he liveth. {25} Now therefore why should we die? for this great fire will consume us: if we hear the voice of the LORD our God any more, then we shall die. {26} For who is there of all flesh, that hath heard the voice of the living God speaking out of the midst of the fire, as we have, and lived? {27} Go thou near, and hear all that the LORD our God shall say: and speak thou unto us all that the LORD our God shall speak unto thee; and we will hear it, and do it. {28} And the LORD heard the voice of your words, when ye spake unto me; and the LORD said unto me, I have heard the voice of the words of this people, which they have spoken unto thee: they have well said all that they have spoken. {29} O that there were such an heart in them, that they would fear me, and keep all my commandments always, that it might be well with them, and with their children for ever! {30} Go say to them, Get you into your tents again. {31} But as for thee, stand thou here by me, and I will speak unto thee all the commandments, and the statutes, and the judgments, which thou shalt teach them, that they may do them in the land which I give them to possess it. {32} Ye shall observe to do therefore as the LORD your God hath commanded you: ye shall not turn aside to the right hand or to the left. {33} Ye shall walk in all the ways which the LORD your God hath commanded you, that ye may live, and that it may be well with you, and that ye may prolong your days in the land which ye shall possess."

[daniel1212av]

Deuteronomy 5 - INTRODUCTION TO DEUTERONOMY 5

In this chapter Moses, after a short preface, Deu_5:1, repeats the law of the decalogue, or ten commands, with some little variation, Deu_5:6, and then reminds the Israelites of the terrible manner in which it was delivered to them, Deu_5:22 which put them upon making a request that Moses might be a mediator between God and them, and hear what the Lord had to say, and report it to them; to which they promised obedience, Deu_5:24 and which being agreeable to the Lord was granted, Deu_5:28, and this laid them under a greater obligation to observe the commands of God, and keep them, Deu_5:32. ― Gill

Deuteronomy 5 -
God’s covenant with the people in Horeb, Deu_5:1-4. Moses the mediator of it, Deu_5:5. A repetition of the ten commandments, vv. 6-21; which God wrote on two tables of stone, Deu_5:22. The people are filled with dread at the terrible majesty of God, Deu_5:23-26; and beseech Moses to be their mediator, Deu_5:27. The Lord admits of their request, Deu_5:28; and deplores their ungodliness, Deu_5:29. They are exhorted to obedience, that they may be preserved in the possession of the promised land, Deu_5:30-33. ― Clarke

Deu 5:1-5 -
Moses demands attention. When we hear the word of God we must learn it; and what we have learned we must put in practice, for that is the end of hearing and learning; not to fill our heads with notions, or our mouths with talk, but to direct our affections and conduct. ― MHCC

Deu 5:1-5 -
Deu_5:1-5 form the introduction, and point out the importance and great significance of the exposition which follows. Hence, instead of the simple sentence “And Moses said,” we have the more formal statement “And Moses called all Israel, and said to them.” The great significance of the laws and rights about to be set before them, consisted in the fact that they contained the covenant of Jehovah with Israel.

Deu_5:2-3
“Jehovah our God made a covenant with us in Horeb; not with our fathers, but with ourselves, who are all of us here alive this day.” The “fathers” are neither those who died in the wilderness, as Augustine supposed, nor the forefathers in Egypt, as Calvin imagined; but the patriarchs, as in Deu_4:37. Moses refers to the conclusion of the covenant at Sinai, which was essentially distinct from the covenant at Sinai, which was essentially distinct from the covenant made with Abraham (Gen_15:18), though the latter laid the foundation for the Sinaitic covenant. But Moses passed over this, as it was not his intention to trace the historical development of the covenant relation, but simply to impress upon the hearts of the existing generation the significance of its entrance into covenant with the Lord. The generation, it is true, with which God made the covenant at Horeb, had all died out by that time, with the exception of Moses, Joshua, and Caleb, and only lived in the children, who, though in part born in Egypt, were all under twenty years of age at the conclusion of the covenant at Sinai, and therefore were not among the persons with whom the Lord concluded the covenant. But the covenant was made not with the particular individuals who were then alive, but rather with the nation as an organic whole. Hence Moses could with perfect justice identify those who constituted the nation at that time, with those who had entered into covenant with the Lord at Sinai. The separate pronoun (we) is added to the pronominal suffix for the sake of emphasis, just as in Gen_4:26, etc.; and אלּה again is so connected with אנחנוּ, as to include the relative in itself.

Deu_5:4-5
“Jehovah talked with you face to face in the mount out of the midst of the fire,” i.e., He came as near to you as one person to another. בּפנים פּנים is not perfectly synonymous with פּנים אל פּנים, which is used in Exo_33:11 with reference to God's speaking to Moses (cf. Deu_34:10, and Gen_32:31), and expresses the very confidential relation in which the Lord spoke to Moses as one friend to another; whereas the former simply denotes the directness with which Jehovah spoke to the people. - Before repeating the ten words which the Lord addressed directly to the people, Moses introduces the following remark in Deu_5:5 - “I stood between Jehovah and you at that time, to announce to you the word of Jehovah; because ye were afraid of the fire, and went not up into the mount” - for the purpose of showing the mediatorial position which he occupied between the Lord and the people, not so much at the proclamation of the ten words of the covenant, as in connection with the conclusion of the covenant generally, which alone in fact rendered the conclusion of the covenant possible at all, on account of the alarm of the people at the awful manifestation of the majesty of the Lord. The word of Jehovah, which Moses as mediator had to announce to the people, had reference not to the instructions which preceded the promulgation of the decalogue (Exo_19:11.), but, as is evident from Deu_5:22-31, primarily to the further communications which the Lord was about to address to the nation in connection with the conclusion of the covenant, besides the ten words (viz., Exo_20:18; 22:1-23:33), to which in fact the whole of the Sinaitic legislation really belongs, as being the further development of the covenant laws. The alarm of the people at the fire is more fully described in Deu_5:25. The word “saying” at the end of Deu_5:5 is dependent upon the word “talked” in Deu_5:4; Deu_5:5 simply containing a parenthetical remark. ― K+D

Deu 5:1-5 -
Here,

1. Moses summons the assembly. He called all Israel; not only the elders, but, it is likely, as many of the people as could come within hearing, Deu_5:1. The greatest of them were not above God's command, nor the meanest of them below his cognizance; but they were all bound to do.

2. He demands attention: “Hear, O Israel; hear and heed, hear and remember, hear, that you may learn, and keep, and do; else your hearing is to no purpose.” When we hear the word of God we must set ourselves to learn it, that we may have it ready to us upon all occasions, and what we have learned we must put in practice, for that is the end of hearing and learning; not to fill our heads with notions, or our mouths with talk, but to rectify and direct our affections and conversations.

3. He refers them to the covenant made with them in Horeb, as that which they must govern themselves by. See the wonderful condescension of divine grace in turning the command into a covenant, that we might be the more strongly bound to obedience by our own consent and the more encouraged in it by the divine promise, both which are supposed in the covenant. The promises and threatenings annexed to some of the precepts, as to the second, third, and fifth, make them amount to a covenant. Observe,

(1.) The parties to this covenant. God made it, not with our fathers, not with Abraham, Isaac, and Jacob; to them God gave the covenant of circumcision (Act_7:8 ), but not that of the ten commandments. The light of divine revelation shone gradually, and the children were made to know more of God's mind than their fathers had done. “The covenant was made with us, or our immediate parents that represented us, before Mount Sinai, and transacted for us.”

(2.) The publication of this covenant. God himself did, as it were, read the articles to them (Deu_5:4): He talked with you face to face; word to word, so the Chaldee. Not in dark visions, as of old he spoke to the fathers (Job_4:12, Job_4:13), but openly and clearly, and so that all the thousands of Israel might hear and understand. He spoke to them, and then received the answer they returned to him: thus was it transacted face to face.

(3.) The mediator of the covenant: Moses stood between God and them, at the foot of the mount (Deu_5:5), and carried messages between them both for the settling of the preliminaries (Ex. 19) and for the changing of the ratifications, Ex. 24. Herein Moses was a type of Christ, who stands between God and man, to show us the word of the Lord, a blessed days-man, that has laid his hand upon us both, so that we may both hear from God and speak to him without trembling. ― Henry