Read-Post Through the Bible

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(Deu 9)  "Hear, O Israel: Thou art to pass over Jordan this day, to go in to possess nations greater and mightier than thyself, cities great and fenced up to heaven, {2} A people great and tall, the children of the Anakims, whom thou knowest, and of whom thou hast heard say, Who can stand before the children of Anak! {3} Understand therefore this day, that the LORD thy God is he which goeth over before thee; as a consuming fire he shall destroy them, and he shall bring them down before thy face: so shalt thou drive them out, and destroy them quickly, as the LORD hath said unto thee. {4} Speak not thou in thine heart, after that the LORD thy God hath cast them out from before thee, saying, For my righteousness the LORD hath brought me in to possess this land: but for the wickedness of these nations the LORD doth drive them out from before thee. {5} Not for thy righteousness, or for the uprightness of thine heart, dost thou go to possess their land: but for the wickedness of these nations the LORD thy God doth drive them out from before thee, and that he may perform the word which the LORD sware unto thy fathers, Abraham, Isaac, and Jacob. {6} Understand therefore, that the LORD thy God giveth thee not this good land to possess it for thy righteousness; for thou art a stiffnecked people.

{7} Remember, and forget not, how thou provokedst the LORD thy God to wrath in the wilderness: from the day that thou didst depart out of the land of Egypt, until ye came unto this place, ye have been rebellious against the LORD. {8} Also in Horeb ye provoked the LORD to wrath, so that the LORD was angry with you to have destroyed you. {9} When I was gone up into the mount to receive the tables of stone, even the tables of the covenant which the LORD made with you, then I abode in the mount forty days and forty nights, I neither did eat bread nor drink water: {10} And the LORD delivered unto me two tables of stone written with the finger of God; and on them was written according to all the words, which the LORD spake with you in the mount out of the midst of the fire in the day of the assembly. {11} And it came to pass at the end of forty days and forty nights, that the LORD gave me the two tables of stone, even the tables of the covenant. {12} And the LORD said unto me, Arise, get thee down quickly from hence; for thy people which thou hast brought forth out of Egypt have corrupted themselves; they are quickly turned aside out of the way which I commanded them; they have made them a molten image. {13} Furthermore the LORD spake unto me, saying, I have seen this people, and, behold, it is a stiffnecked people: {14} Let me alone, that I may destroy them, and blot out their name from under heaven: and I will make of thee a nation mightier and greater than they. {15} So I turned and came down from the mount, and the mount burned with fire: and the two tables of the covenant were in my two hands. {16} And I looked, and, behold, ye had sinned against the LORD your God, and had made you a molten calf: ye had turned aside quickly out of the way which the LORD had commanded you. {17} And I took the two tables, and cast them out of my two hands, and brake them before your eyes. {18} And I fell down before the LORD, as at the first, forty days and forty nights: I did neither eat bread, nor drink water, because of all your sins which ye sinned, in doing wickedly in the sight of the LORD, to provoke him to anger. {19} For I was afraid of the anger and hot displeasure, wherewith the LORD was wroth against you to destroy you. But the LORD hearkened unto me at that time also. {20} And the LORD was very angry with Aaron to have destroyed him: and I prayed for Aaron also the same time. {21} And I took your sin, the calf which ye had made, and burnt it with fire, and stamped it, and ground it very small, even until it was as small as dust: and I cast the dust thereof into the brook that descended out of the mount. {22} And at Taberah, and at Massah, and at Kibrothhattaavah, ye provoked the LORD to wrath. {23} Likewise when the LORD sent you from Kadeshbarnea, saying, Go up and possess the land which I have given you; then ye rebelled against the commandment of the LORD your God, and ye believed him not, nor hearkened to his voice. {24} Ye have been rebellious against the LORD from the day that I knew you. {25} Thus I fell down before the LORD forty days and forty nights, as I fell down at the first; because the LORD had said he would destroy you. {26} I prayed therefore unto the LORD, and said, O Lord GOD, destroy not thy people and thine inheritance, which thou hast redeemed through thy greatness, which thou hast brought forth out of Egypt with a mighty hand. {27} Remember thy servants, Abraham, Isaac, and Jacob; look not unto the stubbornness of this people, nor to their wickedness, nor to their sin: {28} Lest the land whence thou broughtest us out say, Because the LORD was not able to bring them into the land which he promised them, and because he hated them, he hath brought them out to slay them in the wilderness. {29} Yet they are thy people and thine inheritance, which thou broughtest out by thy mighty power and by thy stretched out arm."

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Moses is an Old Testament parallel of the apostle Paul, both former murderers, but serving God in selfless service to His people, an often rebellious people, with a selfless  pastor's hearts that would spend and be spent, “ though the more abundantly I love you, the less I be loved” (2Cor. 12:15). The chapters 9 + 10 here somewhat parallel Paul's constrained summation of the proof of his apostleship and love for the saints in 2Cor., particularly in chps. 9 ― 13, in his earnest impassioned appeal to beguiled saints to forsake false apostles that deceived them with a different Jesus, gospel and spirit (2Cor. 11), that would bring them into bondage and damnation (Gal. 5:1-4). Here Moses gives an summation of his service and love towards them, as part of God's overall grace to them, in contrast to their almost constant rebellion for which they ought to have been destroyed, and calls them in response to considers there ways and consecrate themselves to faithfulness, lest they should receive “the grace of God in vain” (cf. 2Cor. 6:1). 

It is said but true that the summation of Israel as a whole was that of Moses reproof, “Ye have been rebellious against the LORD from the day that I knew you” (v. 24),  and thus makes the proceeded statement even more obvious, that it was not for any righteousness of their own that God would drive out their enemies, but “that He may perform the word which the LORD sware unto thy fathers, Abraham, Isaac, and Jacob (v.5 ). And thus the promised future turning to faith of what's left of the natural branches (Zech. 13:9) is also because they are covenantally “beloved for the fathers' sakes” (Rm. 11:28), and God will keep His word to them, which finds fulfillment in both promised physical as well as spiritual realizations.

Deuteronomy 9 - INTRODUCTION TO DEUTERONOMY 9

In this chapter the Israelites are assured of the ejection of the Canaanites, though so great and mighty, to make room for them, Deu_9:1, and they are cautioned not to attribute this to their own righteousness, but to the wickedness of the nations which deserved to be so treated, and to the faithfulness of God in performing his promise made to their fathers, Deu_9:4, and that it might appear that it could not be owing to their righteousness, it is affirmed and proved that they had been a rebellious and provoking people from their coming out of Egypt to that time, as was evident from their idolatry at Horeb; a particular account of which is given, and of the displeasure of the Lord at it, Deu_9:7, and of their murmurings, with which they provoked the Lord at other places, Deu_9:22, and the chapter is closed with an account of the prayer of Moses for them at Horeb, to avert the wrath of God from them for their making and worshipping the golden calf, Deu_9:25. ― Gill

Deuteronomy 9 -
The people are informed that they shall shortly pass over Jordan, and that God shall go over before them, to expel the ancient inhabitants, Deu_9:1-3. They are cautioned not to suppose that it is on account of their righteousness that God is to give them that land, Deu_9:4-6. They are exhorted to remember their various provocations of the Divine Majesty, especially at Horeb, Deu_9:7-14; and how Moses interceded for them, and destroyed the golden calf, Deu_9:15-21. How they murmured at Taberah, Deu_9:22; and rebelled at Kadesh-barnea, Deu_9:23; and had been perverse from the beginning, Deu_9:24. An account of the intercession of Moses in their behalf, Deu_9:25-29. ― Clarke 

Deu 9:1-6 -
The call to attention (Deu_9:1), Hear, O Israel, intimates that this was a new discourse, delivered at some distance of time after the former, probably the next sabbath day.
I. Moses represents to the people the formidable strength of the enemies which they were now to encounter, Deu_9:1. The nations they were to dispossess were mightier than themselves, not a rude and undisciplined rout, like the natives of America, that were easily made a prey of. But, should they besiege them, they would find their cities well fortified, according as the art of fortification then was; should they engage them in the field, they would find the people great and tall, of whom common fame had reported that there was no standing before them, Deu_9:2. This representation is much the same with that which the evil spies had made (Num_13:28, Num_13:33), but made with a very different intention: that was designed to drive them from God and to discourage their hope in him; this to drive them to God and to engage their hope in him, since no power less than that which is almighty could secure and prosper them.

II. He assures them of victory, by the presence of God with them, notwithstanding the strength of the enemy, Deu_9:3. “Understand therefore what thou must trust to for success, and which way thou must look; it is the Lord thy God that goes before thee, not only as thy captain, or commander-in-chief, to give direction, but as a consuming fire, to do execution among them. Observe, He shall destroy them, and then thou shalt drive them out. Thou canst not drive them out, unless he destroy them and bring them down. But he will not destroy them and bring them down, unless thou set thyself in good earnest to drive them out.” We must do our endeavour in dependence upon God's grace, and we shall have that grace if we do our endeavour.

III. He cautions them not to entertain the least thought of their own righteousness, as if that had procured them this favour at God's hand: “Say not. For my righteousness (either with regard to my good character or in recompence for any good service) the Lord hath brought me in to possess this land (Deu_9:4); never think it is for thy righteousness or the uprightness of thy heart, that it is in consideration either of thy good conversation or of they good disposition,” Deu_9:5. And again (Deu_9:6) it is insisted on, because it is hard to bring people from a conceit of their own merit, and yet very necessary that it be done: “Understand (know it, and believe it, and consider it) that the Lord thy God giveth thee not this land for thy righteousness. Hadst thou been to come to it upon that condition, thou wouldst have been for ever shut out of it, for thou art a stiff-necked people.” Note, Our gaining possession of the heavenly Canaan, as it must be attributed to God's power and not to our own might, so it must be ascribed to God's grace and not to our own merit: in Christ we have both righteousness and strength; in him therefore we must glory, and not in ourselves, or any sufficiency of our own.

IV. He intimates to them the true reasons why God would take this good land out of the hands of the Canaanites, and settle it upon Israel, and they are borrowed from his own honour, not from Israel's deserts.

1. He will be honoured in the destruction of idolaters; they are justly looked upon as haters of him, and therefore he will visit their iniquity upon them. It is for the wickedness of these nations that God drives them out, Deu_9:4, and again, Deu_9:5. All those whom God rejects are rejected for their own wickedness: but none of those whom he accepts are accepted for their own righteousness.

2. He will be honoured in the performance of his promise to those that are in covenant with him: God swore to the patriarchs, who loved him and left all to follow him, that he would give this land to their seed; and therefore he would keep that promised mercy for thousands of those that loved him and kept his commandments; he would not suffer his promise to fail. It was for their fathers' sakes that they were beloved, Rom_11:28. Thus boasting is for ever excluded. See Eph_1:9, Eph_1:11. ― Henry 

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Deu 9:1-6 -
Moses represents the strength of the enemies they were now to encounter. This was to drive them to God, and engage their hope in him. He assures them of victory, by the presence of God with them. He cautions them not to have the least thought of their own righteousness, as if that procured this favour at God's hand. In Christ we have both righteousness and strength; in Him we must glory, not in ourselves, nor in any sufficiency of our own. It is for the wickedness of these nations that God drives them out. All whom God rejects, are rejected for their own wickedness; but none whom he accepts are accepted for their own righteousness. Thus boasting is for ever done away: see Eph_2:9, Eph_2:11, Eph_2:12.

Deu 9:1-6 -
Deu_9:1-3
Warning against a conceit of righteousness, with the occasion for the warning. As the Israelites were now about to cross over the Jordan (“this day,” to indicate that the time was close at hand), to take possession of nations that were superior to them in size and strength (the tribes of Canaan mentioned in Deu_7:1), and great fortified cities reaching to the heavens (cf. Deu_1:28), namely, the great and tall nation of the Enakites (Deu_1:28), before which, as was well known, no one could stand (התיצּב, as in Deu_7:24); and as they also knew that Jehovah their God was going before them to destroy and humble these nations, they were not to say in their heart, when this was done, For my righteousness Jehovah hath brought me in to possess this land. In Deu_9:3, היּום וידעתּ is not to be taken in an imperative sense, but as expressive of the actual fact, and corresponding to Deu_9:1, “thou art to pass.” Israel now knew for certain - namely, by the fact, which spoke so powerfully, of its having been successful against foes which it could never have conquered by itself, especially against Sihon and Og - that the Lord was going before it, as the leader and captain of His people (Schultz: see Deu_1:30). The threefold repetition of הוּא in Deu_9:3 is peculiarly emphatic. “A consuming fire:” as in Deu_4:24. ישׁמידם הוּא is more particularly defined by וגו יכניעם והוּא, which follows: not, however, as implying that השׁמיד does not signify complete destruction in this passage, but rather as explaining how the destruction would take place. Jehovah would destroy the Canaanites, by bring them down, humbling them before Israel, so that they would be able to drive them out and destroy them quickly “מהר, quickly, is no more opposed to Deu_7:22, 'thou mayest not destroy them quickly,' than God's not delaying to requite (Deu_7:10) is opposed to His long-suffering” (Schultz). So far as the almighty assistance of God was concerned, the Israelites would quickly overthrow the Canaanites; but for the sake of the well-being of Israel, the destruction would only take place by degrees. “As Jehovah hath said unto thee:” viz., Exo_23:23, Exo_23:27., and at the beginning of the conflict, Deu_2:24. ― K+D

Deu_9:4-6
When therefore Jehovah thrust out these nations before them (הדף, as in Deu_6:19), the Israelites were not to say within themselves, “By (for, on account of) my righteousness Jehovah hath brought me (led me hither) to possess this land.” The following word, וּברשׁעת, is adversative: “but because of the wickedness of these nations,” etc. - To impress this truth deeply upon the people, Moses repeats the thought once more in Deu_9:5. At the same time he mentions, in addition to righteousness, straightness or uprightness of heart, to indicate briefly that outward works do not constitute true righteousness, but that an upright state of heart is indispensable, and then enters more fully into the positive reasons. The wickedness of the Canaanites was no doubt a sufficient reason for destroying them, but not for giving their land to the people of Israel, since they could lay no claim to it on account of their own righteousness. The reason for giving Canaan to the Israelites was simply the promise of God, the word which the Lord had spoken to the patriarchs on oath (cf. Deu_7:8 ), and therefore nothing but the free grace of God, - not any merit on the part of the Israelites who were then living, for they were a people “of a hard neck,” i.e., a stubborn, untractable generation. With these words, which the Lord Himself had applied to Israel in Exo_32:9; Exo_33:3, Exo_33:5, Moses prepares the way for passing to the reasons for his warning against self-righteous pride, namely, the grievous sins of the Israelites against the Lord. ― K+D


Deu 9:7-29 -
That they might have no pretence to think that God brought them to Canaan for their righteousness, Moses here shows them what a miracle of mercy it was that they had not long ere this been destroyed in the wilderness: “Remember, and forget not, how thou provokedst the Lord thy God (Deu_9:7); so far from purchasing his favour, thou hast many a time laid thyself open to his displeasure.” Their fathers' provocations are here charged upon them; for, if God had dealt with their fathers according to their deserts, this generation would never have been, much less would they have entered Canaan. We are apt to forget our provocations, especially when the smart of the rod is over, and have need to be often put in mind of them, that we may never entertain any conceit of our own righteousness. Paul argues from the guilt which all mankind is under to prove that we cannot be justified before God by our own works, Rom_3:19, Rom_3:20. If our works condemn us, they will not justify us. Observe,

1. They had been a provoking people ever since they came out of Egypt, Deu_9:7. Forty years long, from first to last, were God and Moses grieved with them. It is a very sad character Moses now at parting leaves of them: You have been rebellious since the day I knew you, Deu_9:24. No sooner were they formed into a people than there was a faction formed among them, which upon all occasions made head against God and his government. Though the Mosaic history records little more than the occurrences of the first and last year of the forty, yet it seems by this general account that the rest of the years were not much better, but one continued provocation.

2. Even in Horeb they made a calf and worshipped it, Deu_9:8, etc. That was a sin so heinous, and by several aggravations made so exceedingly sinful, that they deserved upon all occasions to be upbraided with it. It was done in the very place where the law was given by which they were expressly forbidden to worship God by images, and while the mountain was yet burning before their eyes, and Moses had gone up to fetch them the law in writing. They turned aside quickly, Deu_9:16.

3. God was very angry with them for their sin. Let them not think that God overlooked what they did amiss, and gave them Canaan for what was good among them. No, God had determined to destroy them (Deu_9:8 ), could easily have done it, and would have been no loser by it; he even desired Moses to let him alone that he might do it, Deu_9:13, Deu_9:14. By this it appeared how heinous their sin was, for God is never angry with any above what there is cause for, as men often are. Moses himself, though a friend and favourite, trembled at the revelation of God's wrath from heaven against their ungodliness and unrighteousness (Deu_9:19): I was afraid of the anger of the Lord, afraid perhaps not for them only, but for himself, Psa_119:120.

4. They had by their sin broken covenant with God, and forfeited all the privileges of the covenant, which Moses signified to them by breaking the tables, Deu_9:17. A bill of divorce was given them, and thenceforward they might justly have been abandoned for ever, so that their mouth was certainly stopped from pleading any righteousness of their own. God had, in effect, disowned them, when he said to Moses (Deu_9:12), “They are thy people, they are none of mine, nor shall they be dealt with as mine.”

5. Aaron himself fell under God's displeasure for it, though he was the saint of the Lord, and was only brought by surprise or terror to be confederate with them in the sin: The Lord was very angry with Aaron, Deu_9:20. No man's place or character can shelter him from the wrath of God if he have fellowship with the unfruitful works of darkness. Aaron, that should have made atonement for them if the iniquity could have been purged away by sacrifice and offering, did himself fall under the wrath of God: so little did they consider what they did when they drew him in.

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6. It was with great difficulty and very long attendance that Moses himself prevailed to turn away the wrath of God, and prevent their utter ruin. He fasted and prayed full forty days and forty nights before he could obtain their pardon, Deu_9:18. And some think twice forty days (Deu_9:25), because it is said, as I fell down before, whereas his errand in the first forty was not of that nature. Others think it was but one forty, though twice mentioned (as also in Deu_10:10); but this was enough to make them sensible how great God's displeasure was against them, and what a narrow escape they had for their lives. And in this appears the greatness of God's anger against all mankind that no less a person than his Son, and no less a price than his own blood, would serve to turn it away. Moses here tells them the substance of his intercession for them. He was obliged to own their stubbornness, and their wickedness, and their sin, Deu_9:27. Their character was bad indeed when he that appeared an advocate for them could not give them a good word, and had nothing else to say in their behalf but that God had done great things for them, which really did but aggravate their crime (Deu_9:26), - that they were the posterity of good ancestors (Deu_9:27), which might also have been turned upon him, as making the matter worse and not better, - and that the Egyptians would reproach God, if he should destroy them, as unable to perfect what he had wrought for them (Deu_9:28), a plea which might easily enough have been answered: no matter what the Egyptians say, while the heavens declare God's righteousness; so that the saving of them from ruin at that time was owing purely to the mercy of God, and the importunity of Moses, and not to any merit of theirs, that could be offered so much as in mitigation of their offence.

7. To affect them the more with the destruction they were then at the brink of, he describes very particularly the destruction of the calf they had made, Deu_9:21. He calls it their sin: perhaps not only because it had been the matter of their sin, but because the destroying of it was intended for a testimony against their sin, and an indication to them what the sinners themselves did deserve. Those that made it were like unto it, and would have had no wrong done them if they had been thus stamped to dust, and consumed, and scattered, and no remains of them left. It was infinite mercy that accepted the destruction of the idol instead of the destruction of the idolaters.

8. Even after this fair escape that they had, in many other instances they provoked the Lord again and again. He needed only to name the places, for they carried the memorials either of the sin or of the punishment in their names (Deu_9:22): at Taberah, burning, where God set fire to them for their murmuring, - at Massah, the temptation, where they challenged almighty power to help them, - and at Kibroth-hattaavah, the graves of lusters, where the dainties they coveted were their poison; and, after these, their unbelief and distrust at Kadesh-barnea, of which he had already told them (ch. 1), and which he here mentions again (Deu_9:23), would certainly have completed their ruin if they had been dealt with according to their own merits.

Now let them lay all this together, and it will appear that whatever favour God should hereafter show them, in subduing their enemies and putting them in possession of the land of Canaan, it was not for their righteousness. It is good for us often to remember against ourselves, with sorrow and shame, our former sins, and to review the records conscience keeps of them, that we may see how much we are indebted to free grace, and may humbly own that we never merited at God's hand any thing but wrath and the curse. ― Henry

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(Deu 10)  "At that time the LORD said unto me, Hew thee two tables of stone like unto the first, and come up unto me into the mount, and make thee an ark of wood. {2} And I will write on the tables the words that were in the first tables which thou brakest, and thou shalt put them in the ark. {3} And I made an ark of gotcha2tim wood, and hewed two tables of stone like unto the first, and went up into the mount, having the two tables in mine hand. {4} And he wrote on the tables, according to the first writing, the ten commandments, which the LORD spake unto you in the mount out of the midst of the fire in the day of the assembly: and the LORD gave them unto me. {5} And I turned myself and came down from the mount, and put the tables in the ark which I had made; and there they be, as the LORD commanded me. {6} And the children of Israel took their journey from Beeroth of the children of Jaakan to Mosera: there Aaron died, and there he was buried; and Eleazar his son ministered in the priest's office in his stead. {7} From thence they journeyed unto Gudgodah; and from Gudgodah to Jotbath, a land of rivers of waters. {8} At that time the LORD separated the tribe of Levi, to bear the ark of the covenant of the LORD, to stand before the LORD to minister unto him, and to bless in his name, unto this day. {9} Wherefore Levi hath no part nor inheritance with his brethren; the LORD is his inheritance, according as the LORD thy God promised him. {10} And I stayed in the mount, according to the first time, forty days and forty nights; and the LORD hearkened unto me at that time also, and the LORD would not destroy thee. {11} And the LORD said unto me, Arise, take thy journey before the people, that they may go in and possess the land, which I sware unto their fathers to give unto them.

{12} And now, Israel, what doth the LORD thy God require of thee, but to fear the LORD thy God, to walk in all his ways, and to love him, and to serve the LORD thy God with all thy heart and with all thy soul, {13} To keep the commandments of the LORD, and his statutes, which I command thee this day for thy good? {14} Behold, the heaven and the heaven of heavens is the LORD'S thy God, the earth also, with all that therein is. {15} Only the LORD had a delight in thy fathers to love them, and he chose their seed after them, even you above all people, as it is this day. {16} Circumcise therefore the foreskin of your heart, and be no more stiffnecked. {17} For the LORD your God is God of gods, and Lord of lords, a great God, a mighty, and a terrible, which regardeth not persons, nor taketh reward: {18} He doth execute the judgment of the fatherless and widow, and loveth the stranger, in giving him food and raiment. {19} Love ye therefore the stranger: for ye were strangers in the land of Egypt. {20} Thou shalt fear the LORD thy God; him shalt thou serve, and to him shalt thou cleave, and swear by his name. {21} He is thy praise, and he is thy God, that hath done for thee these great and terrible things, which thine eyes have seen. {22} Thy fathers went down into Egypt with threescore and ten persons; and now the LORD thy God hath made thee as the stars of heaven for multitude."

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Deuteronomy 10 -
Moses having, in the foregoing chapter, reminded them of their own sin, as a reason why they should not depend upon their own righteousness, in this chapter he sets before them God's great mercy to them, notwithstanding their provocations, as a reason why they should be more obedient for the future.  I. He mentions divers tokens of God's favour and reconciliation to them, never to be forgotten.  (1.) The renewing of the tables of the covenant (Deu_10:1-5).  (2.) Giving orders for their progress towards Canaan (Deu_10:6, Deu_10:7).  (3.) Choosing the tribe of Levi for his own (Deu_10:8, Deu_10:9).  (4.) And continuing the priesthood after the death of Aaron (Deu_10:6).  (5.) Owning and accepting the intercession of Moses for them (Deu_10:10, Deu_10:11).  II. Hence he infers what obligations they lay under to fear, and love, and serve God, which he presses upon them with many motives (Deu_10:12, etc.). ― Henry 

Deuteronomy 10 -
Moses is commanded to make a second set of tables, Deu_10:1, Deu_10:2. He makes an ark, prepares the two tables, God writes on them the ten commandments, and Moses lays them up in the ark, Deu_10:3-5. The Israelites journey from Beeroth to Mosera, where Aaron dies, Deu_10:6; and from thence to Gudgodah and Jotbath, Deu_10:7. At that time God separated the tribe of Levi for the service of the sanctuary, Deu_10:8, Deu_10:9. How long Moses stayed the second time in the mount, Deu_10:10, Deu_10:11. What God requires of the Israelites, Deu_10:12-15. Their heart must be circumcised, Deu_10:16. God’s character and conduct, Deu_10:17, Deu_10:18. They are commanded to love the stranger, Deu_10:19; to fear, love, and serve God, Deu_10:20, because he had done such great things for them and their fathers, Deu_10:21, Deu_10:22. ― Clarke 

Deu 10:1-11 -
There were four things in and by which God showed himself reconciled to Israel and made them truly great and happy, and in which God's goodness took occasion from their badness to make him the more illustrious: -

I. He gave them his law, gave it to them in writing, as a standing pledge of his favour. Though the tables that were first written were broken, because Israel had broken the commandments, and God might justly break the covenant, yet when his anger was turned away the tables were renewed, Deu_10:1, Deu_10:2. Note, God's putting his law in our reconciliation to God and the best earnest of our happiness in him. Moses is told to hew the tables; for the law prepares the heart by conviction and humiliation for the grace of God, but it is only that grace that then writes the law in it. Moses made an ark of gotcha2tim-wood (Deu_10:3), a plain chest, the same, I suppose, in which the tables were afterwards preserved: but Bezaleel is said to make it (Exo_37:1), because he afterwards finished it up and overlaid it with gold. Or Moses is said to make it because, when he went up the second time into the mount, he ordered it to be made by Bezaleel against he came down. And it is observable that for this reason the ark was the first thing that God gave orders about, Exo_25:10. And this left an earnest to the congregation that the tables should not miscarry this second time, as they had done the first. God will send his law and gospel to those whose hearts are prepared as arks to receive them. Christ is the ark in which now our salvation is kept safely, that it may not be lost as it was in the first Adam, when he had it in his own hand. Observe,

1. What it was that God wrote on the two tables, the ten commandments (Deu_10:4), or ten words, intimating in how little a compass they were contained: they were not ten volumes, but ten words: it was the same with the first writing, and both the same that he spoke in the mount. The second edition needed no correction nor amendment, nor did what he wrote differ form what he spoke. The written word is as truly the word of God as that which he spoke to his servants the prophets.

2. What care was taken of it. These two tables, thus engraven, were faithfully laid up in the ark. And there they be, said Moses, pointing it is probable towards the sanctuary, Deu_10:5. That good thing which was committed to him he transmitted to them, and left it pure and entire in their hands; now let them look to it at their peril. Thus we may say to the rising generation, “God has entrusted us with Bibles, sabbaths, sacraments, etc., as tokens of his presence and favour, and there they be; we lodge them with you,” 2Ti_1:13, 2Ti_1:14.

II. He led them forward towards Canaan, though they in their hearts turned back towards Egypt, and he might justly have chosen their delusions, Deu_10:6, Deu_10:7. He brought them to a land of rivers of waters, out of a dry and barren wilderness. Sometimes God supplied their wants by the ordinary course of nature: when that failed, then by miracles; and yet after this, when they were brought into a little distress, we find them distrusting God and murmuring, Num_20:3, Num_20:4.

III. He appointed a standing ministry among them, to deal for them in holy things. At that time when Moses went up a second time to the mount, or soon after, he had orders to separate the tribe of Levi to God, and to his immediate service, they having distinguished themselves by their zeal against the worshippers of the golden calf, Deu_10:8, Deu_10:9. The Kohathites carried the ark; they and the other Levites stood before the Lord, to minister to him in all the offices of the tabernacle; and the priests, who were of that tribe, were to bless the people. This was a standing ordinance, which had now continued almost forty years, even unto this day; and provision was made for the perpetuating of it by the settled maintenance of that tribe, which was such as gave them great encouragement in their work, and no diversion from it. The Lord is his inheritance. Note, A settled ministry is a great blessing to a people, and a special token of God's favour. And, since the particular priests could not continue by reason of death, God showed his care of the people in securing a succession, which Moses takes notice of here, Deu_10:6. When Aaron died, the priesthood did not die with him, but Eleazar his son ministered in his stead, and took care of the ark, in which the tables of stone, those precious stones, were deposited, that they should suffer no damage; there they be, and he has the custody of them. Under the law, a succession in the ministry was kept up, by an entail of the office on a certain tribe and family. But now, under the gospel, when the effusion of the Spirit is more plentiful and powerful, the succession is kept up by the Spirit's operation on men's hearts, qualifying men for, and inclining men to, that work, some in every age, that the name of Israel may not be blotted out.

IV. He accepted Moses as an advocate or intercessor for them, and therefore constituted him their prince and leader (Deu_10:10, Deu_10:11): The Lord hearkened to me and said, Arise, go before the people. It was a mercy to them that they had such a friend, so faithful both to him that appointed him and to those for whom he was appointed. It was fit that he who had saved them from ruin, by his intercession with heaven, should have the conduct and command of them. And herein he was a type of Christ, who, as he ever lives making intercession for us, so he has all power both in heaven and in earth. ― Henry 

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Deu 10:12-22 -
Here is a most pathetic exhortation to obedience, inferred from the premises, and urged with very powerful arguments and a great deal of persuasive rhetoric. Moses brings it in like an orator, with an appeal to his auditors And now, Israel, what doth the Lord thy God require of thee? Deu_10:12. Ask what he requires; as David (Psa_116:12), What shall I render? When we have received mercy from God it becomes us to enquire what returns we shall make to him. Consider what he requires, and you will find it is nothing but what is highly just and reasonable in itself and of unspeakable benefit and advantage to you. Let us see here what he does require, and what abundant reason there is why we should do what he requires.

I. We are here most plainly directed in our duty to God, to our neighbour, and to ourselves.

1. We are here taught our duty to God, both in the dispositions and affections of our souls and in the actions of our lives, our principles and our practices.

(1.) We must fear the Lord our God, Deu_10:12, and again Deu_10:20. We must adore his majesty, acknowledge his authority, stand in awe of his power, and dread his wrath. This is gospel duty, Rev_14:6, Rev_14:7.

(2.) We must love him, be well pleased that he is, desire that he may be ours, and delight in the contemplation of him and in communion with him. Fear him as a great God, and our Lord, love him as a good God, and our Father and benefactor.

(3.) We must walk in his ways, that is, the ways which he has appointed us to walk in. The whole course of our conversation must be conformable to his holy will.

(4.) We must serve him (Deu_10:20), serve him with all our heart and soul (Deu_10:12), devote ourselves to his honour, put ourselves under his government, and lay out ourselves to advance all the interests of his kingdom among men. And we must be hearty and zealous in his service, engage and employ our inward man in his work, and what we do for him we must do cheerfully and with a good will.

(5.) We must keep his commandments and his statutes, Deu_10:13. Having given up ourselves to his service, we must make his revealed will our rule in every thing, perform all he prescribes, forbear all the forbids, firmly believing that all the statutes he commands us are for our good. Besides the reward of obedience, which will be our unspeakable gain, there are true honour and pleasure in obedience. It is really for our present good to be meek and humble, chaste and sober, just and charitable, patient and contented; these make us easy, and safe, and pleasant, and truly great.

(6.) We must give honour to God, in swearing by his name (Deu_10:20); so give him the honour of his omniscience, his sovereignty, his justice, as well as of his necessary existence. Swear by his name, and not by the name of any creature, or false god, whenever an oath for confirmation is called for.

(7.) To him we must cleave, Deu_10:20. Having chosen him for our God, we must faithfully and constantly abide with him and never forsake him. Cleave to him as one we love and delight in, trust and confide in, and from whom we have great expectations.

2. We are here taught our duty to our neighbour (Deu_10:19): Love the stranger; and, if the stranger, much more our brethren, as ourselves. If the Israelites that were such a peculiar people, so particularly distinguished from all people, must be kind to strangers, much more must we, that are not enclosed in such a pale; we must have a tender concern for all that share with us in the human nature, and as we have opportunity; (that is, according to their necessities and our abilities) we must do good to all men. Two arguments are here urged to enforce this duty: -

(1.) God's common providence, which extends itself to all nations of men, they being all made of one blood. God loveth the stranger (Deu_10:18), that is, he gives to all life, and breath, and all things, even to those that are Gentiles, and strangers to the commonwealth of Israel and to Israel's God. He knows those perfectly whom we know nothing of. He gives food and raiment even to those to whom he has not shown his word and statutes. God's common gifts to mankind oblige us to honour all men. Or the expression denotes the particular care which Providence takes of strangers in distress, which we ought to praise him for (Psa_146:9, The Lord preserveth the strangers), and to imitate him, to serve him, and concur with him therein, being forward to make ourselves instruments in his hand of kindness to strangers.

(2.) The afflicted condition which the Israelites themselves had been in, when they were strangers in Egypt. Those that have themselves been in distress, and have found mercy with God, should sympathize most feelingly with those that are in the like distress and be ready to show kindness to them. The people of the Jews, notwithstanding these repeated commands given them to be kind to strangers, conceived a rooted antipathy to the Gentiles, whom they looked upon with the utmost disdain, which made them envy the grace of God and the gospel of Christ, and this brought a final ruin upon themselves.

3. We are here taught our duty to ourselves (Deu_10:16): Circumcise the foreskin of your hearts. that is, “Cast away from you all corrupt affections and inclinations, which hinder you from fearing and loving God. Mortify the flesh with the lusts of it. Away with all filthiness and superfluity of naughtiness, which obstruct the free course of the word of God to your hearts. Rest not in the circumcision of the body, which was only the sign, but be circumcised in heart, which is the thing signified.” See Rom_2:29. The command of Christ goes further than this, and obliges us not only to cut off the foreskin of the heart, which may easily be spared, but to cut off the right hand and to pluck out the right eye that is an offence to us; the more spiritual the dispensation is the more spiritual we are obliged to be, and to go the closer in mortifying sin. And be no more stiff-necked, as they had been hitherto, Deu_9:24. “Be not any longer obstinate against divine commands and corrections, but ready to comply with the will of God in both.” The circumcision of the heart makes it ready to yield to God, and draw in his yoke.

II. We are here most pathetically persuaded to our duty. Let but reason rule us, and religion will.

1. Consider the greatness and glory of God, and therefore fear him, and from that principle serve and obey him. What is it that is thought to make a man great, but great honour, power, and possessions? Think then how great the Lord our God is, and greatly to be feared. (1.) He has great honour, a name above every name. He is God of gods, and Lord of lords, Deu_10:17. Angels are called gods, so are magistrates, and the Gentiles had gods many, and lords many, the creatures of their own fancy; but God is infinitely above all these nominal deities. What an absurdity would it be for them to worship other gods when the God to whom they had sworn allegiance was the God of gods!

(2.) He has great power. He is a mighty God and terrible (Deu_10:17), who regardeth not persons. He has the power of a conqueror, and so he is terrible to those that resist him and rebel against him. He has the power of a judge, and so he is just to all those that appeal to him or appear before him. And it is as much the greatness and honour of a judge to be impartial in his justice, without respect to persons or bribes, as it is to a general to be terrible to the enemy. Our God is both.

(3.) He has great possessions. Heaven and earth are his (Deu_10:14), and all the hosts and stars of both. Therefore he is able to bear us out in his service, and to make up the losses we sustain in discharging our duty to him. And yet therefore he has no need of us, nor any thing we have or can do; we are undone without him, but he is happy without us, which makes the condescensions of his grace, in accepting us and our services, truly admirable. Heaven and earth are his possession, and yet the Lord's portion is his people.[color]

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2. Consider the goodness and grace of God, and therefore love him, and from that principle serve and obey him. His goodness is his glory as much as his greatness. (1.) He is good to all. Whomsoever he finds miserable, to them he will be found merciful: He executes the judgment of the fatherless and widow, Deu_10:18. It is his honour to help the helpless, and to succour those that most need relief and that men are apt to do injury to, or at least to put a light upon. See Psa_68:4, Psa_68:5; Psa_146:7, Psa_146:9.

(2.) But truly God is good to Israel in a special obligations to him: “He is they praise, and he is thy God, Deu_10:21. Therefore love him and serve him, because of the relation wherein he stands to thee. He is thy God, a God in covenant with thee, and as such he is thy praise,” that is [1.] “He puts honour upon thee; he is the God in whom, all the day long, thou mayest boast that thou knowest him, and art known of him. If he is thy God, he is thy glory.”

[2.] “He expects honour from thee. He is thy praise,” that is “he is the God whom thou art bound to praise; if he has not praise from thee, whence may he expect it?” He inhabits the praises of Israel. Consider, First, The gracious choice he made of Israel, Deu_10:15. “He had a delight in thy fathers, and therefore chose their seed.” Not that there was any thing in them to merit his favour, or to recommend them to it, but so it seemed good in his eyes. He would be kind to them, though he had no need of them. Secondly, The great things he had done for Israel, Deu_10:21, Deu_10:22. He reminds them not only of what they had heard with their ears, and which their fathers had told them of, but of what they had seen with their eyes, and which they must tell their children of, particularly that within a few generations seventy souls (for they were no more when Jacob went down into Egypt) increased to a great nation, as the stars of heaven for multitude. And the more they were in number the more praise and service God expected from them; yet it proved, as in the old world, that when they began to multiply they corrupted themselves. ― Henry[color] 

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(Deu 11)  "Therefore thou shalt love the LORD thy God, and keep his charge, and his statutes, and his judgments, and his commandments, alway. {2} And know ye this day: for I speak not with your children which have not known, and which have not seen the chastisement of the LORD your God, his greatness, his mighty hand, and his stretched out arm, {3} And his miracles, and his acts, which he did in the midst of Egypt unto Pharaoh the king of Egypt, and unto all his land; {4} And what he did unto the army of Egypt, unto their horses, and to their chariots; how he made the water of the Red sea to overflow them as they pursued after you, and how the LORD hath destroyed them unto this day; {5} And what he did unto you in the wilderness, until ye came into this place; {6} And what he did unto Dathan and Abiram, the sons of Eliab, the son of Reuben: how the earth opened her mouth, and swallowed them up, and their households, and their tents, and all the substance that was in their possession, in the midst of all Israel: {7} But your eyes have seen all the great acts of the LORD which he did.

{8} Therefore shall ye keep all the commandments which I command you this day, that ye may be strong, and go in and possess the land, whither ye go to possess it; {9} And that ye may prolong your days in the land, which the LORD sware unto your fathers to give unto them and to their seed, a land that floweth with milk and honey. {10} For the land, whither thou goest in to possess it, is not as the land of Egypt, from whence ye came out, where thou sowedst thy seed, and wateredst it with thy foot, as a garden of herbs: {11} But the land, whither ye go to possess it, is a land of hills and valleys, and drinketh water of the rain of heaven: {12} A land which the LORD thy God careth for: the eyes of the LORD thy God are always upon it, from the beginning of the year even unto the end of the year. {13} And it shall come to pass, if ye shall hearken diligently unto my commandments which I command you this day, to love the LORD your God, and to serve him with all your heart and with all your soul, {14} That I will give you the rain of your land in his due season, the first rain and the latter rain, that thou mayest gather in thy corn, and thy wine, and thine oil. {15} And I will send grass in thy fields for thy cattle, that thou mayest eat and be full. {16} Take heed to yourselves, that your heart be not deceived, and ye turn aside, and serve other gods, and worship them; {17} And then the LORD'S wrath be kindled against you, and he shut up the heaven, that there be no rain, and that the land yield not her fruit; and lest ye perish quickly from off the good land which the LORD giveth you.

{18} Therefore shall ye lay up these my words in your heart and in your soul, and bind them for a sign upon your hand, that they may be as frontlets between your eyes. {19} And ye shall teach them your children, speaking of them when thou sittest in thine house, and when thou walkest by the way, when thou liest down, and when thou risest up. {20} And thou shalt write them upon the door posts of thine house, and upon thy gates: {21} That your days may be multiplied, and the days of your children, in the land which the LORD sware unto your fathers to give them, as the days of heaven upon the earth. {22} For if ye shall diligently keep all these commandments which I command you, to do them, to love the LORD your God, to walk in all his ways, and to cleave unto him; {23} Then will the LORD drive out all these nations from before you, and ye shall possess greater nations and mightier than yourselves. {24} Every place whereon the soles of your feet shall tread shall be yours: from the wilderness and Lebanon, from the river, the river Euphrates, even unto the uttermost sea shall your coast be. {25} There shall no man be able to stand before you: for the LORD your God shall lay the fear of you and the dread of you upon all the land that ye shall tread upon, as he hath said unto you.

{26} Behold, I set before you this day a blessing and a curse; {27} A blessing, if ye obey the commandments of the LORD your God, which I command you this day: {28} And a curse, if ye will not obey the commandments of the LORD your God, but turn aside out of the way which I command you this day, to go after other gods, which ye have not known. {29} And it shall come to pass, when the LORD thy God hath brought thee in unto the land whither thou goest to possess it, that thou shalt put the blessing upon mount Gerizim, and the curse upon mount Ebal. {30} Are they not on the other side Jordan, by the way where the sun goeth down, in the land of the Canaanites, which dwell in the champaign over against Gilgal, beside the plains of Moreh? {31} For ye shall pass over Jordan to go in to possess the land which the LORD your God giveth you, and ye shall possess it, and dwell therein. {32} And ye shall observe to do all the statutes and judgments which I set before you this day."

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They (and we) are to love God supremely because He is infinitely worthy of such affection and faith, loyalty and obedience, seeing He is the great and the mighty living and true God, manifested in the great things He has already done in miraculously delivering and preserving them, as well as His great and worthy chastisements, and which benevolence will yet be manifested toward them in establishing them in the promised land of milk and honey. So much greater salvation ought to constrain the redeemed under the New Covenant to the same diligence commanded here, “that with purpose of heart they would cleave unto the Lord” (Acts 11:23).

Deuteronomy 11 -
With this chapter Moses concludes his preface to the repetition of the statutes and judgments which they must observe to do. He repeats the general charge (Deu_11:1), and, having in the close of the foregoing chapter begun to mention the great things God had done among them, in this,  I. He specifies several of the great works God had done before their eyes (Deu_11:2-7).  II. He sets before them, for the future, life and death, the blessing and the curse, according as they did, or did not, keep God's commandments, that they should certainly prosper if they were obedient, should be blessed with plenty of all good things (Deu_11:8-15), and with victory over their enemies, and the enlargement of their coast thereby (Deu_11:22-25). But their disobedience would undoubtedly be their ruin (Deu_11:16, Deu_11:17).  III. He directs them what means to use that they might keep in mind the law of God (Deu_11:18-21). And,  IV. Concludes all with solemnly charging them to choose which they would have, the blessing or the curse (Deu_11:26, etc.). - Henry 

Deuteronomy 11 -
The people are exhorted to obedience from a consideration of God’s goodness to their fathers in Egypt, Deu_11:1-4, and what he did in the wilderness, Deu_11:5, and the judgment on Dathan and Abiram, Deu_11:6, and from the mercies of God in general, Deu_11:7-9. A comparative description of Egypt and Canaan, Deu_11:10-12. Promises to obedience, Deu_11:13-15. Dissuasives from idolatry, Deu_11:16, Deu_11:17. The words of God to be laid up in their hearts, to be for a sign on their hands, foreheads, gates, etc., Deu_11:18, taught to their children, made the subject of frequent conversation, to the end that their days may be multiplied, Deu_11:19-21. If obedient, God shall give them possession of the whole land, and not one of their enemies shall be able to withstand them, Deu_11:22-25. Life and death, a blessing and a curse, are set before them, Deu_11:26-28. The blessings to be put on Mount Gerizim and the curses on Mount Ebal, Deu_11:29, Deu_11:30. The promise that they should pass over Jordan, and observe these statutes in the promised land, Deu_11:31, Deu_11:32. - Clarke 

Deu 11:1-7 -
Because God has made thee as the stars of heaven for multitude (so the preceding chapter concludes), therefore thou shalt love the Lord thy God (so this begins). Those whom God has built up into families, whose beginning was small, but whose latter end greatly increases, should use that as an argument with themselves why they should serve God. Thou shalt keep his charge, that is, the oracles of his word and ordinances of his worship, with which they were entrusted and for which they were accountable. It is a phrase often used concerning the office of the priests and Levites, for all Israel was a kingdom of priests, a holy nation. Observe the connection of these two: Thou shalt love the Lord and keep his charge, since love will work in obedience, and that only is acceptable obedience which flows from a principle of love. 1Jo_5:3.

Mention is made of the great and terrible works of God which their eyes had seen, Deu_11:7. This part of his discourse Moses addresses to the seniors among the people, the elders in age; and probably the elders in office were so, and were now his immediate auditors: there were some among them that could remember their deliverance out of Egypt, all above fifty, and to them he speaks this, not to the children, who knew it by hearsay only, Deu_11:2. Note, God's mercies to us when we were young we should remember and retain the impressions of when we are old; what our eyes have seen, especially in our early days, has affected us, and should be improved by us long after. They had seen what terrible judgments God had executed upon the enemies of Israel's peace,

. Upon Pharaoh and the Egyptians that enslaved them. What a fine country was ruined and laid waste by one plague after another, to force Israel's enlargement! Deu_11:3. What a fine army was entirely drowned in the Red Sea, to prevent Israel's being re-enslaved! Deu_11:4. Thus did he give Egypt for their ransom, Isa_43:3. Rather shall that famous kingdom be destroyed than that Israel shall not be delivered.

2. Upon Dathan and Abiram that embroiled them. Remember what he did in the wilderness (Deu_11:5), by how many necessary chastisements (as they are called, Deu_11:2) they were kept from ruining themselves, particularly when those daring Reubenites defied the authority of Moses and headed a dangerous rebellion against God himself, which threatened the ruin of a whole nation, and might have ended in that if the divine power had not immediately crushed the rebellion by burying the rebels alive, them and all that was in their possession, Deu_11:6. What was done against them, though misinterpreted by the disaffected party (Num_16:41), was really done in mercy to Israel. To be saved from the mischiefs of insurrections at home is as great a kindness to a people, and therefore lays them under as strong obligations, as protection from the invasion of enemies abroad. - Henry 

Deu 11:8-17 -
Still Moses urges the same subject, as loth to conclude till he had gained his point. “If thou wilt enter into life, if thou wilt enter into Canaan, a type of that life, and find it a good land indeed to thee, keep the commandments: Keep all the commandments which I command you this day; love God, and serve him with all your heart.”

I. Because this was the way to get and keep possession of the promised land.

1. It was the way to get possession (Deu_11:8 ): That you may be strong for war, and so go in and possess it. So little did they know either of hardship or hazard in the wars of Canaan that he does not say they should go in and fight for it; no, they had nothing in effect to do but go in and possess it. He does not go about to teach them the art of war, how to draw the bow, and use the sword, and keep ranks, that they might be strong, and go in and possess the land; no, but let them keep God's commandments, and their religion, while they are true to it, will be their strength, and secure their success.

(2.) It was the way to keep possession (Deu_11:9): That you may prolong your days in this land that your eye is upon. Sin tends to the shortening of the days of particular persons and to the shortening of the days of a people's prosperity; but obedience will be a lengthening out of their tranquillity.

II. Because the land of Canaan, into which they were going, had a more sensible dependence upon the blessing of heaven than the land of Egypt had, Deu_11:10-12. Egypt was a country fruitful enough, but it was all flat, and was watered, not as other countries with rain (it is said of Egypt, Zec_14:18, that it has no rain), but by the overflowing of the river Nile at a certain season of the year, to the improving of which there was necessary a great deal of the art and labour of the husbandman, so that in Egypt a man must bestow as much cost and pains upon a field as upon a garden of herbs. And this made them the more apt to imagine that the power of their own hands got them this wealth. But the land of Canaan was an uneven country, a land of hills and valleys, which not only gave a more pleasing prospect to the eye, but yielded a greater variety of soils for the several purposes of the husbandman. It was a land that had no great rivers in it, except Jordan, but drank water of the rain of heaven, and so,

1. Saved them a great deal of labour. While the Egyptians were ditching and guttering in the fields, up to the knees in mud, to bring water to their land, which otherwise would soon become like the heath in the wilderness, the Israelites could sit in their houses, warm and easy, and leave it to God to water their land with the former and the latter rain, which is called the river of God (Psa_65:9), perhaps in allusion to, and contempt of, the river of Egypt, which that nation was so proud of. Note, The better God has provided, by our outward condition, for our ease and convenience, the more we should abound in his service: the less we have to do for our bodies the more we should do for God and our souls.

2. So he directed them to look upwards to God, who giveth us rain form heaven and fruitful seasons (Act_14:17), and promised to be himself as the dew unto Israel, Hos_14:5. Note,

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(1.) Mercies bring with them the greatest comfort and sweetness when we see them coming from heaven, the immediate gifts of divine Providence.

(2.) The closer dependence we have upon God the more cheerful we should be in our obedience to him. See how Moses here magnifies the land of Canaan above all other lands, that the eyes of God were always upon it, that is, they should be so, to see that nothing was wanting, while they kept close to God and duty; its fruitfulness should be not so much the happy effect of its soil as the immediate fruit of the divine blessing; this may be inferred from its present state, for it is said to be at this day, now that God has departed from it, as barren a spot of ground as perhaps any under heaven. Call it not Naomi: call it Marah.

III. Because God would certainly bless them with an abundance of all good things if they would love him and serve him (Deu_11:13-15): I will give you the rain of your land in due season, so that they should neither want it when the ground called for it nor have it in excess; but they should have the former rain, which fell at seed-time, and the latter rain, which fell before the harvest, Amo_4:7. This represented all the seasonable blessings which God would bestow upon them, especially spiritual comforts, which should come as the latter and former, rain, Hos_6:3. And the earth thus watered produced, 1. Fruits for the service of man, corn and wine, and oil, Psa_104:13-15. 2. Grass for the cattle, that they also might be serviceable to man, that he might eat of them and be full, Deu_11:15. Godliness hath here the promise of the life that now is; but the favour of God shall put gladness into the heart, more than the increase of corn, and wine, and oil will.

IV. Because their revolt from God to idols. would certainly be their ruin: Take heed that your hearts be not deceived, Deu_11:16, Deu_11:17. All that forsake God to set their affection upon, or pay their devotion to, any creature, will find themselves wretchedly deceived to their own destruction; and this will aggravate it that it was purely for want of taking heed. A little care would have prevented their being imposed upon by the great deceiver. To awaken them to take heed, Moses here tells them plainly that if they should turn aside to other gods,

1. They would provoke the wrath of God against them; and who knows the power of that anger?

2. Good things would be turned away from them; the heaven would withhold its rain, and then of course the earth would not yield its fruit.

3. Evil things would come upon them; they would perish quickly form off this good land. And the better the land was the more grievous it would be to perish from it. The goodness of the land would not be their security, when the badness of the inhabitants had made them ripe for ruin. - Henry 




Deu 11:18-25 -
Here, I. Moses repeats the directions he had given for the guidance and assistance of the people in their obedience, and for the keeping up of religion among them (Deu_11:18-20), which is much to the same purport with what we had before, Deu_6:6, etc. Let us all be directed by the three rules here given: -

1. Let our hearts be filled with the word of God: Lay up these words in your heart and in your soul. The heart must be the treasury or store-house in which the word of God must be laid up, to be used upon all occasions. We cannot expect good practices in the conversation, unless there be good thoughts, good affections, and good principles, in the heart.

2. Let our eyes be fixed upon the word of God. “Bind these words for a sign upon your hand, which is always in view (Isa_49:16), and as frontlets between your eyes, which you cannot avoid the sight of; let them be as ready and familiar to you, and have your eye as constantly upon them, as if they were written upon your door-posts, and could not be overlooked either when you go out or when you come in.” Thus we must lay God's judgments before us, having a constant regard to them, as the guide of our way, as the rule of our work, Psa_119:30. 3. Let our tongues be employed about the word of God. Let it be the subject of our familiar discourse, wherever we are; especially with our children, who must be taught the service of God, as the one thing needful, much more needful than either the rules of decency or the calling they must live by in this world. Great care and pains must be taken to acquaint children betimes, and to affect them, with the word of God and the wondrous things of his law. Nor will any thing contribute more to the prosperity and perpetuity of religion in a nation than the good education of children: if the seed be holy, it is the substance of a land.

II. He repeats the assurances he had before given them, in God's name, of prosperity and success if they were obedient.

1. They should have a happy settlement, Deu_11:21. Their days should be multiplied; and, when they were fulfilled, the days of their children likewise should be many, as the days of heaven, that is, Canaan should be sure to them and their heirs for ever, as long as the world stands, if they did not by their own sin throw themselves out of it.

2. It should not be in the power of their enemies to give them any disturbance, nor make them upon any account uneasy. “If you will keep God's commandments, and be careful to do your duty (Deu_11:22), God will not only crown the labours of the husbandman with plenty of the fruits of the earth, but he will own and succeed the more glorious undertakings of the men of war. Victory shall attend your arms; which way soever they turn, God will drive out these nations, and put you in possession of their land,” Deu_11:23, Deu_11:24. Their territories should be enlarged to the utmost extent of the promise, Gen_15:18. And all their neighbours should stand in awe of them, Deu_11:25. Nothing contributes more to the making of a nation considerable abroad, valuable to its friends and formidable to its enemies, than religion reigning in it; for who can be against those that have God for them? And he is certainly for those that are sincerely for him, Pro_14:34. - Henry

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(Deu 12)  "These are the statutes and judgments, which ye shall observe to do in the land, which the LORD God of thy fathers giveth thee to possess it, all the days that ye live upon the earth. {2} Ye shall utterly destroy all the places, wherein the nations which ye shall possess served their gods, upon the high mountains, and upon the hills, and under every green tree: {3} And ye shall overthrow their altars, and break their pillars, and burn their groves with fire; and ye shall hew down the graven images of their gods, and destroy the names of them out of that place. {4} Ye shall not do so unto the LORD your God.

{5} But unto the place which the LORD your God shall choose out of all your tribes to put his name there, even unto his habitation shall ye seek, and thither thou shalt come: {6} And thither ye shall bring your burnt offerings, and your sacrifices, and your tithes, and heave offerings of your hand, and your vows, and your freewill offerings, and the firstlings of your herds and of your flocks: {7} And there ye shall eat before the LORD your God, and ye shall rejoice in all that ye put your hand unto, ye and your households, wherein the LORD thy God hath blessed thee. {8} Ye shall not do after all the things that we do here this day, every man whatsoever is right in his own eyes. {9} For ye are not as yet come to the rest and to the inheritance, which the LORD your God giveth you. {10} But when ye go over Jordan, and dwell in the land which the LORD your God giveth you to inherit, and when he giveth you rest from all your enemies round about, so that ye dwell in safety; {11} Then there shall be a place which the LORD your God shall choose to cause his name to dwell there; thither shall ye bring all that I command you; your burnt offerings, and your sacrifices, your tithes, and the heave offering of your hand, and all your choice vows which ye vow unto the LORD: {12} And ye shall rejoice before the LORD your God, ye, and your sons, and your daughters, and your menservants, and your maidservants, and the Levite that is within your gates; forasmuch as he hath no part nor inheritance with you. {13} Take heed to thyself that thou offer not thy burnt offerings in every place that thou seest: {14} But in the place which the LORD shall choose in one of thy tribes, there thou shalt offer thy burnt offerings, and there thou shalt do all that I command thee. {15} Notwithstanding thou mayest kill and eat flesh in all thy gates, whatsoever thy soul lusteth after, according to the blessing of the LORD thy God which he hath given thee: the unclean and the clean may eat thereof, as of the roebuck, and as of the hart. {16} Only ye shall not eat the blood; ye shall pour it upon the earth as water. {17} Thou mayest not eat within thy gates the tithe of thy corn, or of thy wine, or of thy oil, or the firstlings of thy herds or of thy flock, nor any of thy vows which thou vowest, nor thy freewill offerings, or heave offering of thine hand: {18} But thou must eat them before the LORD thy God in the place which the LORD thy God shall choose, thou, and thy son, and thy daughter, and thy manservant, and thy maidservant, and the Levite that is within thy gates: and thou shalt rejoice before the LORD thy God in all that thou puttest thine hands unto. {19} Take heed to thyself that thou forsake not the Levite as long as thou livest upon the earth. {20} When the LORD thy God shall enlarge thy border, as he hath promised thee, and thou shalt say, I will eat flesh, because thy soul longeth to eat flesh; thou mayest eat flesh, whatsoever thy soul lusteth after. {21} If the place which the LORD thy God hath chosen to put his name there be too far from thee, then thou shalt kill of thy herd and of thy flock, which the LORD hath given thee, as I have commanded thee, and thou shalt eat in thy gates whatsoever thy soul lusteth after. {22} Even as the roebuck and the hart is eaten, so thou shalt eat them: the unclean and the clean shall eat of them alike. {23} Only be sure that thou eat not the blood: for the blood is the life; and thou mayest not eat the life with the flesh. {24} Thou shalt not eat it; thou shalt pour it upon the earth as water. {25} Thou shalt not eat it; that it may go well with thee, and with thy children after thee, when thou shalt do that which is right in the sight of the LORD. {26} Only thy holy things which thou hast, and thy vows, thou shalt take, and go unto the place which the LORD shall choose. {27} And thou shalt offer thy burnt offerings, the flesh and the blood, upon the altar of the LORD thy God: and the blood of thy sacrifices shall be poured out upon the altar of the LORD thy God, and thou shalt eat the flesh. {28} Observe and hear all these words which I command thee, that it may go well with thee, and with thy children after thee for ever, when thou doest that which is good and right in the sight of the LORD thy God. {29} When the LORD thy God shall cut off the nations from before thee, whither thou goest to possess them, and thou succeedest them, and dwellest in their land; {30} Take heed to thyself that thou be not snared by following them, after that they be destroyed from before thee; and that thou inquire not after their gods, saying, How did these nations serve their gods? even so will I do likewise. {31} Thou shalt not do so unto the LORD thy God: for every abomination to the LORD, which he hateth, have they done unto their gods; for even their sons and their daughters they have burnt in the fire to their gods. {32} What thing soever I command you, observe to do it: thou shalt not add thereto, nor diminish from it."

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Deuteronomy 12 -
Moses at this chapter comes to the particular statues which he had to give in charge to Israel, and he begins with those which relate to the worship of God, and particularly those which explain the second commandment, about which God is in a special manner jealous.  I. They must utterly destroy all relics and remains of idolatry (Deu_12:1-3).  II. They must keep close to the tabernacle (Deu_12:4, Deu_12:5). The former precept was intended to prevent all false worship, the latter to preserve the worship God had instituted. By this latter law,  1. They are commanded to bring all their offerings to the altar of God, and all their holy things to the place which he should choose (Deu_12:6, Deu_12:7, Deu_12:11, Deu_12:12, Deu_12:14, Deu_12:18, Deu_12:26-28).  2. They are forbidden, in general, to do as they now did in the wilderness (Deu_12:8-11), and as the Canaanites had done (Deu_12:29-32), and, in particular, to eat the hallowed things at their own houses (Deu_12:13, Deu_12:17, Deu_12:18), or to forsake the instituted ministry (Deu_12:19).  3. They are permitted to eat flesh as common food at their own houses, provided they do not eat the blood (Deu_12:15, Deu_12:16, and again, Deu_12:20-26). - Henry

Deuteronomy 12 -
All monuments of idolatry in the promised land to be destroyed, Deu_12:1-3; and God’s service to be duly performed, Deu_12:4-7. The difference between the performance of that service in the wilderness and in the promised land, Deu_12:8-11. The people are to be happy in all their religious observances, Deu_12:12. The offerings must be brought to the place which God appoints, and no blood is to be eaten, Deu_12:13-16. The tithe of corn, wine, oil, etc., to be eaten in the place that God shall choose, Deu_12:17, Deu_12:18. The Levite must not be forsaken, Deu_12:19. All clean beasts may be eaten, but the blood must be poured out before the Lord, and be eaten on no pretense whatever, Deu_12:20-25. Of vows, burnt-offerings, etc., Deu_12:26, Deu_12:27. These precepts are to be carefully obeyed, Deu_12:28. Cautions against the abominations of the heathen, Deu_12:29-31. Nothing to be added to or diminished from the word of God, Deu_12:32. - Clarke
 
Deu 12:1-4 -
From those great original truths, That there is a God, and that there is but one God, arise those great fundamental laws, That that God is to be worshipped, and he only, and that therefore we are to have no other God before him: this is the first commandment, and the second is a guard upon it, or a hedge about it. To prevent a revolt to false gods, we are forbidden to worship the true God in such a way and manner as the false gods were worshipped in, and are commanded to observe the instituted ordinances of worship that we may adhere to the proper object of worship. For this reason Moses is very large in his exposition of the second commandment. What is contained in this and the four following chapters mostly refers to that. These are statutes and judgments which they must observe to do (Deu_12:1), 1. In the days of their rest and prosperity, when they should be masters of Canaan. We must not think that our religion is instituted only to be our work in the years of our servitude, our entertainment in the places of our solitude, and our consolation in affliction; no, when we come to possess a good land, still we must keep up the worship of God in Canaan as well as in a wilderness, when we have grown up as well as when we are children, when we are full of business as well as when we have nothing else to do. 2. All the days, as long as you live upon the earth. While we are here in our state of trial, we must continue in our obedience, even to the end, and never leave our duty, nor grow weary of well-doing. Now,
I. They are here charged to abolish and extirpate all those things that the Canaanites had served their idol-gods with, Deu_12:2, Deu_12:3. Here is no mention of idol-temples, which countenances the opinion some have, that the tabernacle Moses reared in the wilderness was the first habitation that ever was made for religious uses, and that from it temples took their rise. But the places that had been used, and were now to be levelled, were enclosures for their worship on mountains and hills (as if the height of the ground would give advantage to the ascent of their devotions), and under green trees, either because pleasant or because awful: whatever makes the mind easy and reverent, contracts and composes it, was thought to befriend devotion. The solemn shade and silence of a grove are still admired by those that are disposed to contemplation. But the advantage which these retirements gave to the Gentiles in the worship of their idols was that they concealed those works of darkness which could not bear the light; and therefore they must all be destroyed, with the altars, pillars, and images, that had been used by the natives in the worship of their gods, so as that the very names of them might be buried in oblivion, and not only not be remembered with respect, but not remembered at all. They must thus consult, 1. The reputation of their land; let it never be said of this holy land that it had been thus polluted, but let all these dunghills be carried away, as things they were ashamed of. 2. The safety of their religion; let none be left remaining, lest profane unthinking people, especially in degenerate ages, should make use of them in the service of the God of Israel. Let these pest-houses be demolished, as things they were afraid of. He begins the statutes that relate to divine worship with this, because there must first be an abhorrence of that which is evil before there can be a steady adherence to that which is good, Rom_12:9. The kingdom of God must be set up, both in persons and places, upon the ruins of the devil's kingdom; for they cannot stand together, nor can there be any communion between Christ and Belial.
II. They are charged not to transfer the rites and usages of idolaters into he worship of God; no, not under colour of beautifying and improving it (Deu_12:4): You shall not do so to the Lord your god, that is, “you must not think to do honour to him by offering sacrifices on mountains and hills, erecting pillars, planting groves, and setting up images; no, you must not indulge a luxurious fancy in your worship, nor think that whatever pleases that will please God: he is above all gods, and will not be worshipped as other gods are.”

Deu 12:5-32 -
There is not any one particular precept (as I remember) in all the law of Moses so largely pressed and inculcated as this, by which they are all tied to bring their sacrifices to that one altar which was set up in the court of the tabernacle, and there to perform all the rituals of their religion; for, as to moral services, then, no doubt, as now, men might pray every where, as they did in their synagogues. The command to do this, and the prohibition of the contrary, are here repeated again and again, as we teach children: and yet we are sure that there is in scripture no vain repetition; but all this stress is laid upon it,

1. Because of the strange proneness there was in the hearts of the people to idolatry and superstition, and the danger of their being seduced by the many temptations which they would be surrounded with.

2. Because of the great use which the observance of this appointment would be of to them, both to prevent the introducing of corrupt customs into their worship and to preserve among them unity and brotherly love, that, meeting all in one place, they might continue both of one way and of one heart. 3. Because of the significancy of this appointment. They must keep to one place, in token of their belief of those two great truths, which we find together (1Ti_2:5), That there is one God, and one Mediator between God and man. It not only served to keep up the notion of the unity of the Godhead, but was an intimation to them (though they could not stedfastly discern it) of the one only way of approach to God and communion with him, in and by the Messiah.
Let us now reduce this long charge to its proper heads.

I. It is here promised that when they were settled in Canaan, when they had rest from their enemies, and dwelt in safety, God would choose a certain place, which he would appoint to be the centre of their unity, to which they should bring all their offerings, Deu_12:10, Deu_12:11. Observe,

1. If they just be tied to one place, they should not be left in doubt concerning it, but should certainly know what place it was. Had Christ intended, under the gospel, to make any one place such a seat of power as Rome pretends to be, we should not have been left so destitute of instruction as we are concerning the appointed place.

2. God does not leave it to them to choose the place, lest the tribes should have quarrelled about it, each striving, for their secular advantage, to have it among them; but he reserves the choice to himself, as he does the designation of the Redeemer and the institution of holy ordinances.

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3. He does not appoint the place now, as he had appointed mounts Gerizim and Ebal, for the pronouncing of the blessings and curses (Deu_11:29), but reserves the doing of it till hereafter, that hereby they might be made to expect further directions from heaven, and a divine conduct, after Moses should be removed. The place which God would choose is said to be the place where he would put his name, that is, which he would have to be called his, where his honour should dwell, where he would manifest himself to his people, and make himself known, as men do by their names, and where he would receive addresses, by which his name is both praised and called upon. It was to be his habitation, where, as King of Israel, he would keep court, and be found by all those that reverently sought him. The ark was the token of God's presence, and where that was put there God put his name, and that was his habitation. It contained the tables of the law; for none must expect to receive favours from God's hand but those that are willing to receive the law from his mouth. The place which God first chose for the ark to reside in was Shiloh; and, after that place had sinned away its honours, we find the ark at Kirjath-jearim and other places; but at length, in David's time, it was fixed at Jerusalem, and God said concerning Solomon's temple, more expressly than ever he had said concerning any other place, This I have chosen for a house of sacrifice, 2Ch_7:12. Compare 2Ch_6:5. Now, under the gospel, we have no temple that sanctifies the gold, no altar that sanctifies the gift, but Christ only; and, as to the places of worship, the prophets foretold that in every place the spiritual incense should be offered, Mal_1:11. And our Saviour has declared that those are accepted as true worshippers who worship God in sincerity and truth, without regard either to this mountain or Jerusalem, Joh_4:23.

II. They are commanded to bring all their burnt-offerings and sacrifices to this place that God would choose (Deu_12:6 and again Deu_12:11): Thither shall you bring all that I command you; and (Deu_12:14), There thou shalt offer thy burnt offerings; and (Deu_12:27), The flesh and the blood must be offered upon the altar of the Lord thy God. And of their peace-offerings, here called their sacrifices, though they were to eat the flesh, yet the blood was to be poured out upon the altar. By this they were taught that sacrifices and offerings God did not desire, nor accept, for their own sake, nor for any intrinsic worth in them, as natural expressions of homage and adoration; but that they received their virtue purely from that altar on which they were offered, as it typified Christ; whereas prayers and praises, as much more necessary and valuable, were to be offered every day by the people of God wherever they were. A devout Israelite might honour God, and keep up communion with him, and obtain mercy from him, though he had not an opportunity, perhaps, for many months together, of bringing a sacrifice to his altar. But this signified the obligation we Christians are under to offer up all our spiritual sacrifices to God in the name of Jesus Christ, hoping for acceptance only upon the score of his mediation, 1Pe_2:5.

III. They are commanded to feast upon their hallowed things before the Lord, with holy joy. They must not only bring to the altar the sacrifices which were to be offered to God, but hey must bring to the place of the altar all those things which they were appointed by the law to eat and drink, to the honour of God, in token of their communion with him, Deu_12:6. Their, tithes, and heave-offerings of their hand, that is, their first-fruits, their vows, and free-will-offerings, and firstlings, all those things which were to be religiously made use of either by themselves or by the priests and Levites, must be brought to the place which God would choose; as all the revenues of the crown, from all parts of the kingdom, are brought into the exchequer. And (Deu_12:7): There you shall eat before the Lord, and rejoice in all that you put your hands unto; and again (Deu_12:12), You shall rejoice before the Lord, you, and your sons, and your daughters. Observe here,

1. That what we do in the service of God and to his glory redounds to our benefit, if it be not our own fault. Those that sacrifice to God are welcome to eat before him, and to feast upon their sacrifices: he sups with us, and we with him, Rev_3:20. If we glorify God, we edify ourselves, and cultivate our own minds, through the grace of God, by the increase of our knowledge and faith, the enlivening of devout affections, and the confirming of gracious habits and resolutions: thus is the soul nourished.

2. That work for God should be done with holy joy and cheerfulness. You shall eat and rejoice, Deu_12:7, and again, Deu_12:12 and Deu_12:18.

(1.) Now while they were before the Lord they must rejoice, Deu_12:12. It is the will of God that we should serve him with gladness; none displeased him more than those that covered his altar with tears. Mal_2:13. See what a good Master we serve, who has made it our duty to sing at our work. Even the children and servants must rejoice with them before God, that the services of religion might be a pleasure to them, and not a task or drudgery.

 (2.) They must carry away with them the grateful relish of that delight which they found in communion with God; they must rejoice in all that they put their hands unto, Deu_12:7. Some of the comfort which they must take with them into their common employments; and, being thus strengthened in soul, whatever they did they must do it heartily and cheerfully. And this holy pious joy in God and his goodness, with which we are to rejoice evermore, would be the best preservative against the sin and snare of vain and carnal mirth and a relief against the sorrows of the world.

IV. They are commanded to be kind to the Levites. Did they feast with joy? The Levites must feast with them, and rejoice with them, Deu_12:12, and again, Deu_12:18; and a general caution (Deu_12:19), Take heed that thou forsake not the Levite as long as thou livest. There were Levites that attended the altar as assistants to the priests, and these must not be forsaken, that is, the service they performed must be constantly adhered to; no other altar must be set up than that which God appointed; for that would be to forsake the Levites. But this seems to be spoken of the Levites that were dispersed in the country to instruct the people in the law of God, and to assist them in their devotions; for it is the Levite within their gates that they are here commanded to make much of. It is a great mercy to have Levites near us, within our gates, that we may ask the law at their mouth, and at our feasts to be a check upon us, to restrain excesses. And it is the duty of people to be kind to their ministers that give them good instructions and set them good examples. As long as we live we shall need their assistance, till we come to that world where ordinances will be superseded; and therefore as long as we live we must not forsake the Levites. The reason given (Deu_12:12) is because the Levite has no part nor inheritance with you, so that he cannot grow rich by husbandry or trade; let him therefore share with you in the comfort of your riches. They must give the Levites their tithes and offerings, settled on them by the law, because they had no other maintenance.

V. They are allowed to eat common flesh, but not the flesh of their offerings, in their own houses, wherever they dwelt. What was any way devoted to God they must not eat at home, Deu_12:13, Deu_12:17. But what was not so devoted they might kill and eat of at their pleasure, Deu_12:15. And this permission is again repeated, Deu_12:20-22. It should seem that while they were in the wilderness they did not eat the flesh of any of those kinds of beasts that were used in sacrifice, but what was killed at the door of the tabernacle, and part of it presented to God as a peace-offering, Lev_17:3, Lev_17:4. But when they came to Canaan, where they must live at a great distance from the tabernacle, they might kill what they pleased for their own use of their flocks and herds, without bringing part to the altar. This allowance is very express, and repeated, lest Satan should take occasion from that law which forbade the eating of their sacrifices at their own houses to suggest to them, as he did to our first parents, hard thoughts of God, as if he grudged them: Thou mayest eat whatsoever thy soul lusteth after. There is a natural regular appetite, which it is lawful to gratify with temperance and sobriety, not taking too great a pleasure in the gratification, nor being uneasy if it be crossed. The unclean, who might not eat of the holy things, yet might eat of the same sort of flesh when it was only used as common food. The distinction between clean persons and unclean was sacred, and designed for the preserving of the honour of their holy feasts, and therefore must not be brought into their ordinary meals. This permission has a double restriction: -

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1. They must eat according to the blessing which God had given them, Deu_12:15. Note, It is not only our wisdom, but our duty, to live according to our estates, and not to spend above what we have. As it is unjust on the one hand to hoard what should be laid out, so it is much more unjust to lay out more than we have; for what is not our own must needs be another's, who is thereby robbed and defrauded. And this, I say, is much more unjust, because it is easier afterwards to distribute what has been unduly spared, and so to make a sort of restitution for the wrong, than it is to repay to wife, and children, and creditors, what has been unduly spent. Between these two extremes let wisdom find the mean, and then let watchfulness and resolution keep it.

2. They must not eat blood (Deu_12:16, and again, Deu_12:23): Only be sure that thou eat not the blood (Deu_12:24), Thou shalt not eat it; and (Deu_12:25), Thou shalt not eat it, that it may go well with thee. When they could not bring the blood to the altar, to pour it out there before the Lord, as belonging to him, they must pour it out upon the earth, as not belonging to them, because it was the life, and therefore, as an acknowledgment, belonged to him who gives life, and, as an atonement, belonged to him to whom life is forfeited. Bishop Patrick thinks one reason why they were forbidden thus strictly the eating of blood was to prevent the superstitions of the old idolaters about the blood of their sacrifices, which they thought their demons delighted in, and by eating of which they imagined that they had communion with them.

VI. They are forbidden to keep up either their own corrupt usages in the wilderness or the corrupt usages of their predecessors in the land of Canaan.

1. They must not keep up those improper customs which they had got into in the wilderness, and which were connived at in consideration of the present unsettledness of their condition (Deu_12:8, Deu_12:9): You shall not do after all the things that we do here this day. Never was there a better governor than Moses, and one would think never a better opportunity of keeping up good order and discipline than now among the people of Israel, when they lay so closely encamped under the eye of their governor; and yet it seems there was much amiss and many irregularities had crept in among them. We must never expect to see any society perfectly pure and right, and as it should be till we come to the heavenly Canaan. They had sacrifices and religious worship, courts of justice and civil government, and, by the stoning of the man that gathered sticks on the sabbath day, it appears there was great strictness used in guarding the most weighty matters of the law; but being frequently upon the remove, and always at uncertainty,

(1.) They could none of them observe the solemn feasts, and the rites of cleansing, with the exactness that the law required. And,

(2.) Those among them that were disposed to do amiss had opportunity given them to do it unobserved by the frequent interruptions which their removals gave to the administration of justice. But (says Moses) when you come to Canaan, you shall not do as we do here. Note, When the people of God are in an unsettled condition, that may be tolerated and dispensed with which would by no means be allowed at another time. Cases of necessity are to be considered while the necessity continues; but that must not be done in Canaan which was done in the wilderness. While a house is in the building a great deal of dirt and rubbish are suffered to lie by it, which must all be taken away when the house is built. Moses was now about to lay down his life and government, and it was a comfort to him to foresee that Israel would be better in the next reign than they had been in his.

2. They must not worship the Lord by any of those rites or ceremonies which the notions of Canaan had made use of in the service of their gods, Deu_12:29-32. They must not so much as enquire into the modes and forms of idolatrous worship. What good would it do to them to know those depths of Satan? Rev_2:24. It is best to be ignorant of that which there is danger of being infected by. They must not introduce the customs of idolaters,

 (1.) Because it would be absurd to make those their patterns whom God had made their slaves and captives, cut off, and destroyed from before them. The Canaanites had not flourished and prospered so much in the service of their gods as that the Israelites should be invited to take up their customs. Those are wretchedly besotted indeed who will walk in the way of sinners, after they have seen their end.

(2.) Because some of their customs were most barbarous and inhuman, and such as trampled, not only upon the light and law of nature, but upon natural affection itself, as burning their sons and their daughters in the fire to their gods (Deu_12:31), the very mention of which is sufficient to make it odious, and possess us with a horror of it.

(3.) Because their idolatrous customs were an abomination to the Lord, and the translating of them into his worship would make even that an abomination and an affront to him by which they should give him honour, and by which they hoped to obtain his favour. The case is bad indeed when the sacrifice itself has become an abomination, Pro_15:8. He therefore concludes (Deu_12:32) with the same caution concerning the worship of God which he had before given concerning the word of God (Deu_4:2): “You shall not add thereto any inventions of your own, under pretence of making the ordinance either more significant or more magnificent, nor diminish from it, under pretence of making it more easy and practicable, or of setting aside that which may be spared; but observe to do all that, and that only, which God has commanded.” We may then hope in our religious worship to obtain the divine acceptance when we observe the divine appointment. God will have his own work done in his own way.  — Henry