The Pulpit Commentaries
Deuteronomy 4:25-49
EXPOSITION
Moses enforces the warning against idolatry, by predicting the evil that should come upon the nation through the apostasy of those who should in after times turn from Jehovah to strange gods. When they should have begotten children and children's children, and had been long in the land, i.e. when in after years a generation should arise that had not known the things they had seen, or had forgotten them (Deuteronomy 4:9), and the nation should then become wanton and corrupt, and fall into idolatry (cf. Deuteronomy 6:10, etc.; Deuteronomy 8:7, etc.; Deuteronomy 31:20, Deuteronomy 31:21; Deuteronomy 32:15, etc.; Hosea 13:6); then should they utterly perish from off the land of which they were now about to take possession.
Have remained long in the land; literally, have become old, an ancient nation, etc. To provoke him to anger; i.e. so as that he should be displeased and grieved, and roused to punish.
I call heaven and earth to witness. Moses speaks in the name of the Lord of all, and so calls to witness the whole created universe to attest his words; the heavens and earth are witnesses for God, and when evil comes on those who transgress his Law, they declare his righteousness (Psalms 50:4, Psalms 50:6), in that what has befallen the sinner is only what was announced beforehand as the penalty of transgression. Soon; hastily (מַהֵר), without delay (cf. Deuteronomy 7:4, Deuteronomy 7:22 ["at once," Authorized Verses]; Deuteronomy 9:3 ["quickly"], Deuteronomy 9:12, Deuteronomy 9:16). Prolong days; usually equal to have a long life (cf. Deuteronomy 5:16; Deuteronomy 6:2; Deuteronomy 11:9; Deuteronomy 17:20, etc.); here it means "continue long to occupy." Only as they continued faithful to Jehovah could they continue as a people to possess the land; severed from him, they lost their title to occupy Canaan, and ceased to be his special people; as a nation they would be destroyed by being scattered among other nations. From Leviticus 26:33, etc; and Deuteronomy 28:64, it is evident that the author had in view "all the dispersions which would come upon the rebellious nation in future times, even down to the dispersion under the Romans, which continues still; so that Moses contemplated the punishment in its fullest extent" (Keil).
Few in number; literally, men of number, i.e. that may be counted; few as compared with the heathen among whom they should be dispersed (Genesis 34:30). Shall lead you. The verb here (נִהֵג, Piel of נָהַג) is frequently used in the sense of conducting gently and kindly (Isaiah 49:10; Isaiah 63:14; Psalms 48:14; Psalms 78:52); but it also means to drive, to carry off, to convey forcibly (Exodus 14:25; Genesis 31:26; Exodus 10:13; Psalms 78:26); the connection shows that it is in the latter sense it is to be taken here. Dispersed among the heathen, they, who had dishonored God by making an image to represent him, should be compelled to do service to mere dead idols, the work of men's hands, which not only could not hear or see, as God can, but also could not-perform even such animal functions as eating and smelling (Psalms 115:4; Jeremiah 10:3). These idols are called "gods" by Moses, because they were so counted by those who worshipped them; elsewhere he stigmatizes them as "abominations," things to be loathed and abhorred (שִׁקּוּצִים, Deuteronomy 27:15; Deuteronomy 29:17). As had been their sin, so should be their punishment; as they had dishonored God, so should they be themselves dishonored; as they had worshipped by an image him who is spirit and without form, they should be made to sink down to an utterly materialized worship, that of mere idols, the work of men's hands; as they had apostatized from the one holy and true God, they should be degraded to become the servants of abominations, objects of loathing and abhorrence (Jeremiah 16:13; Acts 7:42). God, however, would not utterly cast them off: if, in their misery and degradation, they should repent and turn again to him and seek him sincerely and earnestly, they should find him; for he is a merciful God, and mindful of the covenant which he swam unto their fathers (cf. Leviticus 26:39, etc.).
With all thy heart and with all thy soul. As true religion consists in loving the Lord with all the heart and soul, the whole inner nature (Deuteronomy 6:5; Deuteronomy 10:12), so true repentance consists in a turning from sin and all ungodliness to God, in a coming from a state of enmity to him, or of indifference to his claims, to honor, reverence, and serve him intelligently and sincerely, thinking of him aright, adoring his perfections, delighting in him u the alone good, giving to him that honor which is his due, and doing his will from the heart (of. 2 Chronicles 15:15). When men have apostatized from God, it is often by means of "tribulation" that they are brought to a right state of mind towards him, and to a true repentance "not to be repented of;" and to effect this is the design of all the chastisements which God sends on his own people (Hebrews 12:5; cf. Jeremiah 24:7; Jeremiah 29:10; Jeremiah 50:4, etc.; Ezekiel 6:11, etc.).
In the latter days; in the afterward of days (בְּאַחֲריִת הַיָּמִים; "end," Deuteronomy 11:12)-a phase used sometimes to designate the times of the Messiah (Isaiah 2:2; Hosea 3:5; comp. Acts 2:17; 1 Peter 1:20; Hebrews 1:1; 1 John 2:18); but here, as generally, it simply indicates futurity, the time to come (cf. Genesis 49:1; Numbers 24:14; Deuteronomy 31:29, etc.). This, however, may include the far distant future, and so points to the time when Israel shall finally return to the Lord and be saved, through the acknowledgment of him whom they despised and rejected when he came as the Messiah promised to the fathers. As St. Paul grounds the assurance of the final redemption of Israel, as a whole, on their calling of God (Romans 11:26), so Moses here sees in God's covenant the ground of the ever-watchful care and grace of God to Israel, and the security of their final restoration as a nation.
Will not forsake thee; literally, will not let thee loose, will not lose hold of thee, will not cast thee off (cf. Romans 11:1, etc.). "Israel will return and find God, because he loses not hold of it" (Herxheimer). "The sinner will incline to seek God only when he apprehends him as gracious and ready to hear" (Calvin).
Still more to enforce his warning against apostasy, and urge to obedience and faithful adherence to the service of Jehovah, Moses appeals to what they had already experienced of God's grace in the choosing of them to be his people, in his speaking to them to instruct them, and in the miracles which he had wrought for their deliverance and guidance; grace such as had never been showed before to any nation, or heard of since the creation of the world, and by which those who had experienced it were laid under the deepest obligations of gratitude and duty, to love and serve him by whom it had been showed. With this appeal he closes his first address.
For. This connects the statement that fellows with that which precedes as its cause; it is because Jehovah is a merciful God, that the unparalleled grace showed to Israel had been displayed. The days that are past, etc; i.e. inquire from the earliest time of man's abode on the earth. From the one side of heaven unto the other; search the records of all times and places, whether any so great a thing has ever happened or been heard of.
(Cf. Deuteronomy 4:12; Deuteronomy 5:22-5; Genesis 16:13.)
Hath God assayed, etc.; hath he ever made the attempt to come on the earth and take a nation from the midst of a nation, as he took the Hebrew people from among the Egyptians? By temptations (מַסּוֹת, plu. of מַסָּה, a testing, a trial)—i.e. by the plagues inflicted on Pharaoh and his people, whereby they were tested and tried—by signs and by wonders. "The wonder (מופֵת) differs from the sign (אוֹת) in this, that the former denotes the properly marvelous, the extraordinary, the uncommon, consequently the subjective apprehension of the miraculous event; the latter the significant element in the miracle, the reference to the higher, Divine design, the purpose of God in it, consequently to the objective side of the miracle (comp. Deuteronomy 13:2)". By war (cf. Exodus 14:14; Exodus 15:3-2); by a mighty hand, and by a stretched out arm (Exodus 6:6; Exodus 14:8; Deuteronomy 5:15); and by great terrors (Exodus 12:30-2), the effect on the Egyptians of the Divine inflictions (cf. Psalms 105:27-19; Psalms 106:21, Psalms 106:22).
All this Israel was made to see, in order that they might know that Jehovah is alone God, and beside him is no other. God (הָאֱלֹהִים, the God), the one living and true God.
(Cf. Exodus 20:18-2.) To indicate still further the pre-eminence of Israel, Moses emphasizes the supernatural character of the revelation God had given to them, and the awful manner of its delivery; God spake to them with audible voice, out of heaven, amidst fire, and they heard his words out of the fire. To instruct thee. The verb here used (יָסַד) means primarily to bind and thence to correct, to chasten, which meaning some interpreters would give here. But the word means also to correct by instruction, to instruct or persuade (cf. Isaiah 8:11; Isaiah 28:26; Psalms 16:7); and the connection, both with what precedes and with what follows, requires this meaning here.
And because he loved thy fathers (cf. Genesis 15:5-1; Exodus 13:15-2, etc.). Inasmuch as God had loved their fathers, the patriarchs, and had chosen them their descendants to be his people, and had delivered them out of Egypt, that he might establish them in the Promised Land, having driven out thence nations mightier than they, therefore were they to consider in their heart and acknowledge that Jehovah alone is God, and that in the wide universe there is no other. The apodosis in this sentence begins at Deuteronomy 4:39, and not, as in the Authorized Version, at "he chose," in Deuteronomy 4:37, nor at "brought thee," as some suggest. Because he loved thy fathers, and chose his [i.e. Abraham's] seed after him, and brought thee, etc.,—for all this thou shalt keep his statutes, etc. In his sight; literally, in his face, i.e. in his presence, by himself present with them; with special reference to Exodus 33:14, where the same word is used as here. Onkelos has hero "by his Word," and the rabbins explain it of "the angel of his presence, as it is said, Isaiah 63:9".
As it is this day; as this day has shown, or as it has come to pass this day, in the overthrow, namely, of Sihon and Og.
Know therefore this day, and consider it in thine heart, etc.; literally, bring back into thy heart. "Because we cannot lay hold of spiritual things in thought instantly in a moment, God commands to make them to revert, i.e. again and again to recall them to the mind".
Upon the earth,—rather upon the land (הָאֲדָמָה)—which the Lord thy God giveth thee forever. The comma after "thee" in the Authorized Version should be deleted. "The sum of this whole exhortation is
(1) to acknowledge and lay to heart that God is the alone God of the universe, in heaven and on earth; hence
(2) to be obedient to his laws; and so
(3) to have, as a recompense, a happy continuance in the beloved land" (Herxheimer). The conclusion of the exhortation reverts to its beginning (comp. Deu 5:1-33 :40; Deuteronomy 5:1).
APPOINTMENT OF THREE CITIES OF REFUGE BEYOND JORDAN.
A short historical notice is here inserted, probably because it was during the interval between the first and second addresses of Moses that he carried into effect the Divine command to appoint cities of refuge for the manslayer (Numbers 35:9, etc.; cf. Exodus 21:13). This notice, therefore, is here in its proper place in the order of the narrative. That Moses should, just at this stage, have made this appointment was fitting and proper, seeing he had been urging on the people obedience to the Divine statutes and commandments, and had represented their conquest of the territory of Sihon and Og as an earnest of their ultimate possession of the whole land of the Amorites. By appointing these cities, Moses gave an example of obedience to God's injunction, and, at the same time, not only asserted on the part of Israel a right of proprietorship in this trans-Jordanic territory, but assumed as certain that, on the ether side of Jordan also, the same right of proprietorship should be possessed and exercised by Israel in the fulfilling of the whole law concerning cities of refuge (cf. Deuteronomy 19:1, etc.). That this section belongs properly to Numbers 35:1; Numbers 36:1; and has been interpolated here by some later hand, is a pure assumption, for which there is no ground.
On this side Jordan; beyond Jordan, more expressly defined as toward the sun rising, viz. on the east of that river.
Unawares; literally, in lack or want of knowing (בְּבְלִי־דַעָת), i.e. unconsciously, unintentionally; in Numbers 35:31, Numbers 35:15, another word (בִּשְׁגָגָה, by mistake) is used, rendered in the Authorized Version by "unwittingly;" in Joshua 20:3, both words are used. In times past; literally, yesterday, three days since, i.e. formerly, heretofore (cf. Genesis 31:2; Exodus 5:8).
Names of the cities set apart. Bezer; LXX. βοσόρ; one of the cities of the plain or table-land of the Amorites, on the east of Jordan (Deuteronomy 3:10; Joshua 20:8), afterwards a Levitical city in the tribe of Reuben (Joshua 21:36). It is probably the Bosor of 1 Macc. 5:36; it has not been identified with any existing locality, but the ruined heaps of Burazin to the east of Hesban, or those of Berza in the same district, may mark its site. Ramoth in Gilead; probably the same as Ramoth-mizpeh (Joshua 13:26); it lay to the northwest of Philadelphia (Rabba or Rabbath-Ammon, hod. Amman), on the Jabbok ('Onom.,' s.v." Rammoth" and "Remmoth"); a Levitical city in the tribe of Gad (Joshua 21:38), hod. Es Salt, six hours from Amman (Von Raumer, Porter). Golan in Bashan. Eusebius identifies this with Gaulon, a very large village in Batanaea, from which the surrounding region had its name, viz. Gaulonitis, hod. Jolan ('Onom.,' s.v. "Gaulon"); it was a Levitical city in the tribe of Manasseh (Joshua 21:27; 1 Chronicles 6:71); it has not been identified.
PART II—SECOND ADDRESS OF MOSES.
CHAPTER 4:44—CHAPTER 26:19.
THIS address is introduced by a general notice of what is to form the subject of it, viz. the Law, with a more especial description of that in its different parts, as consisting of ordinances, statutes, and rights; together with a reference to the place and time when this address was delivered.
This is the Law—the Torah—which Moses set before the children of Israel. "He meaneth that which hereafter followeth; so this belongeth to the next chapter, where the repetition of the laws begins" (Ainsworth); cf. Deuteronomy verse 1; Deuteronomy 6:1; Le Deuteronomy 6:9; Deuteronomy 7:1, etc.
Testimonies; ordinances attested and confirmed by God; the word used here (עֵדוֹת, plu. of עֵדַה) occurs only in Deuteronomy (here and Deuteronomy 6:17, Deuteronomy 6:20) and in the Psalms. Statutes and judgments (cf. Deuteronomy 4:1). After they came forth out of Egypt; "i.e. not immediately after their exit, But, as verse 46 shows, when they were already beyond Jordan" (Herxheimer); literally, in their coming out: i.e. during the process of their passing from Egypt to Canaan; more exactly defined by what follows.
In the valley (cf. Deuteronomy 3:29). In the land of Sihon; on ground already captured and possessed by Israel (cf. Deuteronomy 2:32-5; Deuteronomy 3:1; verse 48; cf. Deuteronomy 3:9, Deuteronomy 3:12-5).
HOMILIES BY R.M. EDGAR
Obedience the secret of success.
Moses here reminds Israel of the privilege it possesses as a nation in having the oracles of God committed unto it (Romans 3:2). He urges obedience upon them as the one purpose for which they are to be introduced into the Promised Land. National prosperity depends upon this. And here we have to notice—
I. DISOBEDIENCE HAS ALREADY PROVED FATAL. He recalls the terrible experience in connection with Dual-peer—how the people in large numbers became lewd idolaters with the Israelites (Numbers 25:1.), and how fierce anger from the Lord visited the people. In Canaan they shall be exposed to similar temptations, but the chastisement at Baal-peor must not be lost upon them. Past judgments are to secure more complete obedience.
II. GOD'S NEARNESS TO THEM SHOULD PROVE A HALLOWING PRIVILEGE. How gracious is God to dwell among them, always near at hand to be inquired of, a most serviceable King! He dwelt in their midst as a Pilgrim with his people. Upon his accessibility and wisdom they could always calculate. This distinguished Israel from the other nations. Such a privilege should of itself hallow them, and make them to abide under his shadow. Equally near is God still to all of us who seek him.
III. HIS LAW IS WISER THAN ALL MAN'S DEVELOPED LEGISLATION. The surrounding nations had their laws and customs, but the superiority of the Mosaic code was admitted by all acquainted with it. It was an immense moral advance for Israel, as great an advance as in that rude age they could take in. Similarly, the morality of the gospel is ahead of all jurisprudence. Indeed, enlightened legislation and reform tend towards the scriptural ideal. God is wiser than man, and the Bible better than all acts of parliament.
IV. THE LAW WAS GIVEN AS A RULE OF LIFE FOR A COVENANT PEOPLE. They were redeemed from bondage, and then received the Law at Sinai to guide their redeemed lives. Obedience should be a matter of gratitude for deliverance, and would prove the secret of success. It is so still. "Christ redeems us from the curse of the Law, being made a curse for us." But as grateful and saved people, we feel that we are "under the Law to Christ" (1 Corinthians 9:21). And this grateful obedience proves the secret of comfort and success. It is the meat of life to do the wilt of him who hath sent us, and to finish his work (John 4:34). Palestine becomes "paradise regained" to the grateful and obedient souls. We find a Promised Land where God's precepts are gratefully observed by redeemed souls. It is the attitude within, rather than the circumstances without, which constitutes life a blessed country and an antepast of heaven.—R.M.E.
The Divine jealousy of graven images.
The great temptation of Israel was to idolatry. Images were worshipped by all those nations among whom they came, and they were in constant danger of conforming to the sinful practice. Hence this warning and statement about the Divine jealousy. Let us observe—
I. THAT JEALOUSY PRESUPPOSES LOVE. Love must be strong as death, else jealousy will not be cruel as the grave; nor will its coals prove coals of fire, having a most vehement flame (So Deuteronomy 8:6). The God who proves so jealous is he whose essence is love. If God did not love men so much, he would not be so jealous when they turn away from him. He knows that, as a wife cannot be happy separated from her loving husband, no more can the human spirit be, away from him. Israel then and we now have to deal with a God of love.
II. GOD IS JEALOUS WHEN MEN GIVE HIM VISIBILITY. Idolatry is trying to help worship through the aid of the senses. The image is not regarded as the god, but his likeness. Man embodies his ideas of God in outward forms. But imagination is not creative; it combines in new relations what has already been given to it. Hence idolatry has never done more than place the creatures, whether beast, or bird, or fish, or reptile, or the heavenly bodies, in new relations to the invisible Divinity. God resents this visibility as degradation. He knows that man becomes degraded by such associations. Hence his deserved wrath against idolatry.
III. IF GOD BE NOT OUR KINDLING FLAME, HE WILL IN JEALOUSY BE OUR CONSUMING FIRE. It is at the torch of the Divine that the human soul becomes enkindled. The flaming fires of Pentecost sublimate the soul and fit it for primeval powers. It is this warning, elevating influence that is love's natural action. But when rebellious man turns the grace of God into lasciviousness; when love is ignored instead of returned, and the soul seeks in the things of sense what God only cad give,—then love begins to burn as jealousy with a vehement, consuming flame.
IV. IT BECOMES US CONSEQUENTLY TO WORSHIP GOD IN THE SPIRIT. We must keep upon the serene heights of faith, and not fall into the degradation of superstition. We are made for better things than weakly to associate in our minds the invisible and eternal God with the creatures of sense. Let us give faith proper scope, and the worship of God will prove both possible and delightful. But the worship of God through images makes stocks and stones of men. "They that make them are like unto them; so is every one that trusteth in them" (Psalms 115:8). May our worship raise us and not degrade us! Superstition degrades, but worship of the invisible God in the Spirit elevates and ennobles our souls.—R.M.E.
EXPOSITION
Moses enforces the warning against idolatry, by predicting the evil that should come upon the nation through the apostasy of those who should in after times turn from Jehovah to strange gods. When they should have begotten children and children's children, and had been long in the land, i.e. when in after years a generation should arise that had not known the things they had seen, or had forgotten them (Deuteronomy 4:9), and the nation should then become wanton and corrupt, and fall into idolatry (cf. Deuteronomy 6:10, etc.; Deuteronomy 8:7, etc.; Deuteronomy 31:20, Deuteronomy 31:21; Deuteronomy 32:15, etc.; Hosea 13:6); then should they utterly perish from off the land of which they were now about to take possession.
Have remained long in the land; literally, have become old, an ancient nation, etc. To provoke him to anger; i.e. so as that he should be displeased and grieved, and roused to punish.
I call heaven and earth to witness. Moses speaks in the name of the Lord of all, and so calls to witness the whole created universe to attest his words; the heavens and earth are witnesses for God, and when evil comes on those who transgress his Law, they declare his righteousness (Psalms 50:4, Psalms 50:6), in that what has befallen the sinner is only what was announced beforehand as the penalty of transgression. Soon; hastily (מַהֵר), without delay (cf. Deuteronomy 7:4, Deuteronomy 7:22 ["at once," Authorized Verses]; Deuteronomy 9:3 ["quickly"], Deuteronomy 9:12, Deuteronomy 9:16). Prolong days; usually equal to have a long life (cf. Deuteronomy 5:16; Deuteronomy 6:2; Deuteronomy 11:9; Deuteronomy 17:20, etc.); here it means "continue long to occupy." Only as they continued faithful to Jehovah could they continue as a people to possess the land; severed from him, they lost their title to occupy Canaan, and ceased to be his special people; as a nation they would be destroyed by being scattered among other nations. From Leviticus 26:33, etc; and Deuteronomy 28:64, it is evident that the author had in view "all the dispersions which would come upon the rebellious nation in future times, even down to the dispersion under the Romans, which continues still; so that Moses contemplated the punishment in its fullest extent" (Keil).
Few in number; literally, men of number, i.e. that may be counted; few as compared with the heathen among whom they should be dispersed (Genesis 34:30). Shall lead you. The verb here (נִהֵג, Piel of נָהַג) is frequently used in the sense of conducting gently and kindly (Isaiah 49:10; Isaiah 63:14; Psalms 48:14; Psalms 78:52); but it also means to drive, to carry off, to convey forcibly (Exodus 14:25; Genesis 31:26; Exodus 10:13; Psalms 78:26); the connection shows that it is in the latter sense it is to be taken here. Dispersed among the heathen, they, who had dishonored God by making an image to represent him, should be compelled to do service to mere dead idols, the work of men's hands, which not only could not hear or see, as God can, but also could not-perform even such animal functions as eating and smelling (Psalms 115:4; Jeremiah 10:3). These idols are called "gods" by Moses, because they were so counted by those who worshipped them; elsewhere he stigmatizes them as "abominations," things to be loathed and abhorred (שִׁקּוּצִים, Deuteronomy 27:15; Deuteronomy 29:17). As had been their sin, so should be their punishment; as they had dishonored God, so should they be themselves dishonored; as they had worshipped by an image him who is spirit and without form, they should be made to sink down to an utterly materialized worship, that of mere idols, the work of men's hands; as they had apostatized from the one holy and true God, they should be degraded to become the servants of abominations, objects of loathing and abhorrence (Jeremiah 16:13; Acts 7:42). God, however, would not utterly cast them off: if, in their misery and degradation, they should repent and turn again to him and seek him sincerely and earnestly, they should find him; for he is a merciful God, and mindful of the covenant which he swam unto their fathers (cf. Leviticus 26:39, etc.).
With all thy heart and with all thy soul. As true religion consists in loving the Lord with all the heart and soul, the whole inner nature (Deuteronomy 6:5; Deuteronomy 10:12), so true repentance consists in a turning from sin and all ungodliness to God, in a coming from a state of enmity to him, or of indifference to his claims, to honor, reverence, and serve him intelligently and sincerely, thinking of him aright, adoring his perfections, delighting in him u the alone good, giving to him that honor which is his due, and doing his will from the heart (of. 2 Chronicles 15:15). When men have apostatized from God, it is often by means of "tribulation" that they are brought to a right state of mind towards him, and to a true repentance "not to be repented of;" and to effect this is the design of all the chastisements which God sends on his own people (Hebrews 12:5; cf. Jeremiah 24:7; Jeremiah 29:10; Jeremiah 50:4, etc.; Ezekiel 6:11, etc.).
In the latter days; in the afterward of days (בְּאַחֲריִת הַיָּמִים; "end," Deuteronomy 11:12)-a phase used sometimes to designate the times of the Messiah (Isaiah 2:2; Hosea 3:5; comp. Acts 2:17; 1 Peter 1:20; Hebrews 1:1; 1 John 2:18); but here, as generally, it simply indicates futurity, the time to come (cf. Genesis 49:1; Numbers 24:14; Deuteronomy 31:29, etc.). This, however, may include the far distant future, and so points to the time when Israel shall finally return to the Lord and be saved, through the acknowledgment of him whom they despised and rejected when he came as the Messiah promised to the fathers. As St. Paul grounds the assurance of the final redemption of Israel, as a whole, on their calling of God (Romans 11:26), so Moses here sees in God's covenant the ground of the ever-watchful care and grace of God to Israel, and the security of their final restoration as a nation.
Will not forsake thee; literally, will not let thee loose, will not lose hold of thee, will not cast thee off (cf. Romans 11:1, etc.). "Israel will return and find God, because he loses not hold of it" (Herxheimer). "The sinner will incline to seek God only when he apprehends him as gracious and ready to hear" (Calvin).
Still more to enforce his warning against apostasy, and urge to obedience and faithful adherence to the service of Jehovah, Moses appeals to what they had already experienced of God's grace in the choosing of them to be his people, in his speaking to them to instruct them, and in the miracles which he had wrought for their deliverance and guidance; grace such as had never been showed before to any nation, or heard of since the creation of the world, and by which those who had experienced it were laid under the deepest obligations of gratitude and duty, to love and serve him by whom it had been showed. With this appeal he closes his first address.
For. This connects the statement that fellows with that which precedes as its cause; it is because Jehovah is a merciful God, that the unparalleled grace showed to Israel had been displayed. The days that are past, etc; i.e. inquire from the earliest time of man's abode on the earth. From the one side of heaven unto the other; search the records of all times and places, whether any so great a thing has ever happened or been heard of.
(Cf. Deuteronomy 4:12; Deuteronomy 5:22-5; Genesis 16:13.)
Hath God assayed, etc.; hath he ever made the attempt to come on the earth and take a nation from the midst of a nation, as he took the Hebrew people from among the Egyptians? By temptations (מַסּוֹת, plu. of מַסָּה, a testing, a trial)—i.e. by the plagues inflicted on Pharaoh and his people, whereby they were tested and tried—by signs and by wonders. "The wonder (מופֵת) differs from the sign (אוֹת) in this, that the former denotes the properly marvelous, the extraordinary, the uncommon, consequently the subjective apprehension of the miraculous event; the latter the significant element in the miracle, the reference to the higher, Divine design, the purpose of God in it, consequently to the objective side of the miracle (comp. Deuteronomy 13:2)". By war (cf. Exodus 14:14; Exodus 15:3-2); by a mighty hand, and by a stretched out arm (Exodus 6:6; Exodus 14:8; Deuteronomy 5:15); and by great terrors (Exodus 12:30-2), the effect on the Egyptians of the Divine inflictions (cf. Psalms 105:27-19; Psalms 106:21, Psalms 106:22).
All this Israel was made to see, in order that they might know that Jehovah is alone God, and beside him is no other. God (הָאֱלֹהִים, the God), the one living and true God.
(Cf. Exodus 20:18-2.) To indicate still further the pre-eminence of Israel, Moses emphasizes the supernatural character of the revelation God had given to them, and the awful manner of its delivery; God spake to them with audible voice, out of heaven, amidst fire, and they heard his words out of the fire. To instruct thee. The verb here used (יָסַד) means primarily to bind and thence to correct, to chasten, which meaning some interpreters would give here. But the word means also to correct by instruction, to instruct or persuade (cf. Isaiah 8:11; Isaiah 28:26; Psalms 16:7); and the connection, both with what precedes and with what follows, requires this meaning here.
And because he loved thy fathers (cf. Genesis 15:5-1; Exodus 13:15-2, etc.). Inasmuch as God had loved their fathers, the patriarchs, and had chosen them their descendants to be his people, and had delivered them out of Egypt, that he might establish them in the Promised Land, having driven out thence nations mightier than they, therefore were they to consider in their heart and acknowledge that Jehovah alone is God, and that in the wide universe there is no other. The apodosis in this sentence begins at Deuteronomy 4:39, and not, as in the Authorized Version, at "he chose," in Deuteronomy 4:37, nor at "brought thee," as some suggest. Because he loved thy fathers, and chose his [i.e. Abraham's] seed after him, and brought thee, etc.,—for all this thou shalt keep his statutes, etc. In his sight; literally, in his face, i.e. in his presence, by himself present with them; with special reference to Exodus 33:14, where the same word is used as here. Onkelos has hero "by his Word," and the rabbins explain it of "the angel of his presence, as it is said, Isaiah 63:9".
As it is this day; as this day has shown, or as it has come to pass this day, in the overthrow, namely, of Sihon and Og.
Know therefore this day, and consider it in thine heart, etc.; literally, bring back into thy heart. "Because we cannot lay hold of spiritual things in thought instantly in a moment, God commands to make them to revert, i.e. again and again to recall them to the mind".
Upon the earth,—rather upon the land (הָאֲדָמָה)—which the Lord thy God giveth thee forever. The comma after "thee" in the Authorized Version should be deleted. "The sum of this whole exhortation is
(1) to acknowledge and lay to heart that God is the alone God of the universe, in heaven and on earth; hence
(2) to be obedient to his laws; and so
(3) to have, as a recompense, a happy continuance in the beloved land" (Herxheimer). The conclusion of the exhortation reverts to its beginning (comp. Deu 5:1-33 :40; Deuteronomy 5:1).
APPOINTMENT OF THREE CITIES OF REFUGE BEYOND JORDAN.
A short historical notice is here inserted, probably because it was during the interval between the first and second addresses of Moses that he carried into effect the Divine command to appoint cities of refuge for the manslayer (Numbers 35:9, etc.; cf. Exodus 21:13). This notice, therefore, is here in its proper place in the order of the narrative. That Moses should, just at this stage, have made this appointment was fitting and proper, seeing he had been urging on the people obedience to the Divine statutes and commandments, and had represented their conquest of the territory of Sihon and Og as an earnest of their ultimate possession of the whole land of the Amorites. By appointing these cities, Moses gave an example of obedience to God's injunction, and, at the same time, not only asserted on the part of Israel a right of proprietorship in this trans-Jordanic territory, but assumed as certain that, on the ether side of Jordan also, the same right of proprietorship should be possessed and exercised by Israel in the fulfilling of the whole law concerning cities of refuge (cf. Deuteronomy 19:1, etc.). That this section belongs properly to Numbers 35:1; Numbers 36:1; and has been interpolated here by some later hand, is a pure assumption, for which there is no ground.
On this side Jordan; beyond Jordan, more expressly defined as toward the sun rising, viz. on the east of that river.
Unawares; literally, in lack or want of knowing (בְּבְלִי־דַעָת), i.e. unconsciously, unintentionally; in Numbers 35:31, Numbers 35:15, another word (בִּשְׁגָגָה, by mistake) is used, rendered in the Authorized Version by "unwittingly;" in Joshua 20:3, both words are used. In times past; literally, yesterday, three days since, i.e. formerly, heretofore (cf. Genesis 31:2; Exodus 5:8).
Names of the cities set apart. Bezer; LXX. βοσόρ; one of the cities of the plain or table-land of the Amorites, on the east of Jordan (Deuteronomy 3:10; Joshua 20:8), afterwards a Levitical city in the tribe of Reuben (Joshua 21:36). It is probably the Bosor of 1 Macc. 5:36; it has not been identified with any existing locality, but the ruined heaps of Burazin to the east of Hesban, or those of Berza in the same district, may mark its site. Ramoth in Gilead; probably the same as Ramoth-mizpeh (Joshua 13:26); it lay to the northwest of Philadelphia (Rabba or Rabbath-Ammon, hod. Amman), on the Jabbok ('Onom.,' s.v." Rammoth" and "Remmoth"); a Levitical city in the tribe of Gad (Joshua 21:38), hod. Es Salt, six hours from Amman (Von Raumer, Porter). Golan in Bashan. Eusebius identifies this with Gaulon, a very large village in Batanaea, from which the surrounding region had its name, viz. Gaulonitis, hod. Jolan ('Onom.,' s.v. "Gaulon"); it was a Levitical city in the tribe of Manasseh (Joshua 21:27; 1 Chronicles 6:71); it has not been identified.
PART II—SECOND ADDRESS OF MOSES.
CHAPTER 4:44—CHAPTER 26:19.
THIS address is introduced by a general notice of what is to form the subject of it, viz. the Law, with a more especial description of that in its different parts, as consisting of ordinances, statutes, and rights; together with a reference to the place and time when this address was delivered.
This is the Law—the Torah—which Moses set before the children of Israel. "He meaneth that which hereafter followeth; so this belongeth to the next chapter, where the repetition of the laws begins" (Ainsworth); cf. Deuteronomy verse 1; Deuteronomy 6:1; Le Deuteronomy 6:9; Deuteronomy 7:1, etc.
Testimonies; ordinances attested and confirmed by God; the word used here (עֵדוֹת, plu. of עֵדַה) occurs only in Deuteronomy (here and Deuteronomy 6:17, Deuteronomy 6:20) and in the Psalms. Statutes and judgments (cf. Deuteronomy 4:1). After they came forth out of Egypt; "i.e. not immediately after their exit, But, as verse 46 shows, when they were already beyond Jordan" (Herxheimer); literally, in their coming out: i.e. during the process of their passing from Egypt to Canaan; more exactly defined by what follows.
In the valley (cf. Deuteronomy 3:29). In the land of Sihon; on ground already captured and possessed by Israel (cf. Deuteronomy 2:32-5; Deuteronomy 3:1; verse 48; cf. Deuteronomy 3:9, Deuteronomy 3:12-5).
HOMILETICS
Penalties of disobedience and apostasy.
(See Homiletics, Deuteronomy 28:1.)
Punishment not rejection
(See Homiletics, Deuteronomy 30:1.)
Israel's peculiar greatness.
(See Homiletics, Deuteronomy 4:11-5; Deuteronomy 5:6; Deuteronomy 33:29.)
Deuteronomy 4:37, Deuteronomy 4:38
The dispossession of the Canaanites.
(See Homiletics, Deuteronomy 1:1.)
Deuteronomy 4:39, Deuteronomy 4:40
Loyalty to God the basis of national prosperity and of family happiness.
(See Homiletics, Deuteronomy 4:1 and Deuteronomy 4:5.)
The cities of refuge.
(See Homiletics, Deuteronomy 19:1.)
Deuteronomy 4:44, Deuteronomy 4:45
The Law: its value.
(See Homiletics, Deuteronomy 5:22-5.)
The territory of Sihon and Og occupied by others.
(See Homiletics, Deuteronomy 2:24-5-11.)
HOMILIES BY J. ORR
National backsliding.
The history of the Jews is an unanswerable argument in favor of the truth of prophecy and the reality of Divine revelation. The singularity of that history is such as can only be fully accounted for on the idea of a supernatural Providence interesting itself in their fortunes; but the strangest fact is in that, their own sacred books, this wonderful history is predicted with minute precision. The Book of Deuteronomy furnishes a series of these predictions, the extraordinary character of which is not removed by any date to which the book may be assigned. We may read this passage first as a prophecy, then as a warning.
I. A PROPHECY. It does not, as several later passages do, put the backsliding of the Jews hypothetically, but states the fact plainly that they will backslide—takes it for granted (verse 25). There is a prediction:
1. Of national apostasy. The whole history of Israel, beginning with the time of the judges (Judges 2:19), is a commentary on this statement.
2. Of national rejection (verses 26-29). How remarkably has this testimony been fulfilled in the rooting out of both Judah and Israel from their own land; in their scattering throughout the nations, in every region and country under heaven; in their preservation amidst all vicissitudes as a distinct people; in the conformity to alien worships, customs, and beliefs, to which they have so often been compelled; in the miseries and indignities which they have endured! Surely we are entitled to ask from the unbeliever that he should give us, when rejecting revelation, some satisfactory explanation of these coincidences.
3. Of national repentance (verses 29-32; cf. Deuteronomy 30:1.). Though yet unfulfilled, there can be little doubt in the minds of any who study past fulfillments, that this prophecy of the repentance of Israel will in God's good time receive its accomplishment also (Zechariah 12:10; Romans 11:26).
II. A WARNING. We learn the truths:
1. That backsliding is possible from a state of high attainment.
2. That backsliding is commonly of gradual development (verse 25).
3. That backsliding may assume very aggravated forms.
4. That backsliding exposes to severe punishment from God. But, finally, and for our encouragement:
5. That backsliding, if repented of, will be graciously forgiven.—J.O.
The wonderfulness of Israel's history.
I. THE WONDERFULLNESS OF REVELATION AT ALL. (Deuteronomy 4:33.) It may be argued with great propriety that man needs a revelation; that if there is a God, it is probable he will give one; that the absence of all special revelation would be a greater wonder than the fact of a revelation being given. Yet, when the mind dwells on it, the sense of wonder grows at the thought of the Eternal thus stooping to hold converse with finite, sinful, dying men on earth. Whatever enhances our conceptions of God's greatness, intensifies in the same measure our wonder at the condescension, grace, and love implied in special revelation (Psalms 8:1.).
II. THE WONDERFULLNESS OF GOD'S REVELATION OF HIMSELF IN ISRAEL'S HISTORY. (Deuteronomy 4:34-5.) God revealed himself to Israel; but, inasmuch as the calling, deliverance, and whole history of the nation was full of the supernatural, he was revealed also in Israel—in its history. The miraculous element in the history of Israel is urged as a reason for rejecting it. But remark:
1. It claims to stand out as something absolutely unique in time. This is no case of the vulgar supernatural, begotten of a childish, miracle-loving age. Moses is as conscious of the marvel, of the exceptional character of the occurrences he narrates, as any of his critics; probably more so. He rises to the grandeur of the subject he speaks of, and puts it on the express ground that nothing like it was ever known, or rumored, in history.
2. An adequate reason existed for these wonders. The interposition of God, as narrated in these verses, the whole revelation, with its terrors, its signs and wonders, its fire, its lawgiving,—is abundantly worthy of the Being who is said to have revealed himself, and of the ends for which that discovery of himself was made. On the other hand, it rises high above what man would naturally have imagined God to do, had he set himself to invent a story of the kind.
3. The wonders are well attested. Moses appealed to a generation, the older part of which had witnessed them. Critics dispute the Mosaic authorship of the address; but apart from this, it is to be said that the whole after-history of the nation rests on their reality. There is, however, an inherent sublimity, fitness, vividness, sense of reality in the narratives, and in this appeal to eye-witnesses, which speaks of itself for the truthfulness of the history. When narratives of the same kind, presenting the same marvelous characteristics, can be produced from other literatures, and laid alongside of these, we will be able to believe in their legendary or invented character.
4. These wonders established a unique claim on Israel for obedience and fidelity (Deuteronomy 4:39, Deuteronomy 4:40).
III. THE WONDERFULNESS OF GOD'S REVELATION OF HIMSELF IN ISRAEL IS SURPASSED BY HIS REVELATION OF HIMSELF IN CHRIST. These wonders in Israel were but the earlier acts in a great drama, of which the later belong to the dispensation of the gospel. While Moses appeals to the limited character of the former revelation as enhancing its wonder (Deuteronomy 4:34), it is the greater marvel of the revelation in Christ, that it is universal in its scope, and brings in a redemption which all can share. We think here of the incarnation, the miracles of Christ, the resurrection, the outpouring of the Spirit, the miraculous spread of the gospel, subsequent reformations and revivals, conversions, the supernatural power exhibited in the renewal and sanctification of souls, the successes of missions, etc. (cf. Hebrews 2:1). The appeals of Moses, and his exhortations to wonder and obey, come down to ourselves, accordingly, with enormously enhanced force.—J.O.
Beloved for the fathers' sake.
We learn, taking this verse with the context—
I. THAT THE PIETY OF ANCESTORS IS REMEMBERED BY GOD IN HIS DEALINGS WITH THE DESCENDANTS. He remembers:
1. Their piety.
2. The love he bore them.
3. His promises.
4. Their prayers.
II. THAT THE PIETY OF ANCESTORS IS A FREQUENT GROUND OF LONG-SUFFERING AND FORBEARANCE. It was SO with Israel (Deuteronomy 9:5); Solomon (1 Kings 12:12), etc.
III. YET THAT THE PIETY OF ANCESTORS WILL NOT OF ITSELF SECURE SALVATION. The Jews were not to be exempted from chastisement for personal transgressions. If "they abide still in unbelief" (Romans 11:23), they cannot be saved. There cannot be salvation without personal faith and obedience.—J.O.
HOMILIES BY D. DAVIES
The mercy of God.
The knowledge of his own deceitful heart, and his observation of others' waywardness, convinced Moses that, in spite of all warning and appeal, the people might yet wander into evil ways. But Moses had also such a comprehensive vision of God's mercy, that he foresaw that there would be room for repentance even in the land of exile, and that Divine mercy would be available in every extremity of distress. Since God had designed to show mercy unto Israel, Moses felt assured that he would not allow his gracious designs to be frustrated.
I. AFFLICTION OFTEN REVEALS TO OUR MINDS OUR NEED OF MERCY. Amid the joyous excitements induced by earthly prosperity, men forget the deeper needs of the soul. They spend life as if they had no soul, as if this earth were their all. But the deep gashes, which suffering makes, become mouths through which the imprisoned soul makes herself heard. When events defeat our selfish plans, or when health is interrupted, we are made to feel that there is a higher Power than ourselves, who reigns upon the throne, and often, in sheer despair of other help, we appeal to him for mercy; like Manasseh, who had long hardened his heart against God, yet, when he was in sore affliction, sought Jehovah's face. When brought to the lowest ebb, the prodigal son bent his steps homeward. Affliction often serves as the shepherd's crook.
II. EARNEST APPEAL FOR GOD'S MERCY IS NEVER UNSUCCESSFUL ON EARTH. From the furthest limit of apostasy the cry for help is heard. 'There is no spot on earth front which lines of connection with heaven will not be found. Our God is not wont to hide himself in secret places, where the eye of faith cannot find him. If only the bow be well bent by the arm of spiritual earnestness, and the arrow be feathered with faith, and aimed by heavenly wisdom, it must penetrate the skies. Without gracious influences from above, men will not pray; but whensoever they do pray, they shall be heard. The prayer of the rich man in his torments was unheard, because it was a godless and a selfish prayer, and because we have no ground for expecting mercy when life has closed; in his case there was no appeal for mercy.
III. GOD'S MERCY IS THE MOST ATTRACTIVE REVELATION OF HIMSELF FOR SINNERS. So far as we know, this revelation of his merciful character was reserved for guilty men. In the construction of this material universe, we see chiefly a forth-putting of amazing power. In the creation of sentient beings, capable of deriving pleasure from the processes of natural law, we see in active exercise the qualities of wisdom and benevolence. In the Divine treatment of apostate angels, we discover brilliant coruscations from the flames of justice. In the provision of pardon and hope for human transgressors, we see in God's nature the fascinating quality of mercy. This mercy manifests itself in a thousand ways, and is a prolific parent of blessing. It restrains from flagrant sin. It envelops the sinner in a network of heavenly influence. It holds back the hand of justice from summary destruction of the culprit. Though men forsake God, he does not forthwith forsake them. Retaliation finds no place in the Eternal Mind. It is negative and positive good.
IV. THIS MERCY IS SECURED TO MEN BY COVENANT. A covenant is a compact or treaty made between two persons, and which is intended for the advantage of all parties interested. But it is a pure act of condescension, when God undertakes to bind himself in solemn engagements with his feeble and fallen creatures. This gracious procedure is taken in order to encourage our trust, and to pierce unbelief through and through with a two-edged sword. Now that God has made a covenant with men, and repeated it age after age, his truth and faithfulness and integrity are pledged for our salvation. He made a covenant with Christ, by which he secured to him an ample recompense of redeemed men, and our Lord pleads in prayer for the fulfillment of his Father's covenant. So gracious is the covenant that God makes with us—the new covenant—that he writes it on the tablet of our minds, yea, deeply engraves it upon the soft affections of our hearts.
V. THIS MERCY IS MADE CONSPICUOUS BY THE MIGHTY DEEDS OF GOD. Moses reminds the Hebrews of the splendid tokens of God's goodness they had seen; for every one of these was a pledge of unchanging love. God's signal emancipation of the people from the iron bondage of Egypt; his care over them throughout the desert pilgrimage; his unprecedented revelation of himself on Horeb, in fire and cloud and voice;—all these things were tantamount to fresh covenants—earnests of yet larger blessing. In deeds, more eloquent than words, he assured them that all his resources were available for them. And we, in New Testament times, can make this argument stronger still. Calvary serves as a platform, on which we may erect a magnificent structure of expectation. If God had meant to desert us, would he have shown to us such kindnesses as these?
VI. GOD DISTRIBUTES HIS MERCY IN VARIOUS MEASURES, He did for the Hebrews what he did not do for other nations of that period. In the way of providence, and in the way of revelation, he deals differently with separate nations, and with individuals. We cannot understand all the rules and methods by which he is pleased to work, but we can leave it to himself to justify his ways. Because mercy snatched the crucified thief from the jaws of perdition at the last moment of life, it is criminal presumption for any other man to expect mercy in his last hour.
VII. MERCY FLOWS TO MEN THROUGH A VICARIOUS CHANNEL. God assured that generation of the Jews, that they were blessed for their fathers' sake. Not on the ground of personal merit, nor on the ground of personal claim, did God show them his distinguishing favor, but because he had loved Abraham their father, and for his sake loved his seed. Learn here how greatly God loves a good man! Abraham was not destitute of fault; yet so conspicuous was his practical faith, that God could not do enough for him during an earthly lifetime. The benediction of God overflowed (like the oil on Aaron's head), and descended to the skirts of his posterity. So, and much more, the love which God bears his only Son flows to us for his Son's sake. The same rich quality of love God cherishes for his Son, he cherishes for us. The gift of salvation can flow to us in no other way than through this channel of vicarious merit. "God, in Christ, reconciles the world unto himself."
VIII. GOD'S MERCY A POTENT INDUCEMENT FOR LOYAL OBEDIENCE. When all other methods have failed to elicit a man's loyalty, the unexpected display of mercy has often succeeded. Justice, and honor, and all sense of obligation in man have been appealed to over and over again, and always in vain. No appeal moves his callous nature, except the plaintive voice of love. We may tell him of the measureless power of Jehovah, of his inflexible justice, of his inviolable truth, of his fixed determination to root out sin from his kingdom; he hears it all unmoved. But tell him of Jehovah's overflowing mercy, of his tender love for the chief of sinners, of the costly provision of salvation; and by the gracious application of this by the Divine Spirit, man's nature relents, becomes docile, and enshrines the Law of God in its inmost center. "Man!" says the silvery voice of mercy, "thy sins are forgiven thee." And the swift response is, "Lord, what wilt thou have me to do?"—D.
The cities of refuge.
Regard for human life is more important than regard for private property. With legislative prescience, Moses secured three cities on the east of Jordan as sanctuaries for fugitives, before the land was allocated to their several families. Still further security for the unwary manslayer was obtained by the decree that these cities should be occupied by families of the Levites.
I. GOD'S HIGH REGARD FOR HUMAN LIFE. This Divine thoughtfulness for men is impressive. Not a life was to be wantonly wasted. Human life, it is plain, was counted inferior in value to the interests of public justice; but it was to be sacredly protected against private revenge. This humane provision was all the more required at that time when Israel had been commanded to slay such vast numbers of Canaanites. Inevitably, human sensibility would be blunted, and a grave peril arose that human life would be cheaply rated. The entire land, purchased at such great cost, was a temple—a sacred enclosure—which God had chosen for his abode, and the shedding of innocent blood would degrade and desecrate the hallowed soil. Human life, sustained by God with exquisite pains—capable of eminent usefulness—is appraised by God as of great value.
II. THE JUDICIOUS ADJUSTMENT OF RIGHTEOUSNESS AND PITY. Both these are sentiments implanted in the breast by a Divine hand; both serve the interests of humanity; and both have a fitting sphere in which to move. For the nation's good, the conscience of every man should be kept in healthful activity. It needs illumination, discipline, vigor. The moral sense is as liable to injury, disease, and decay, as any other faculty of mind. It may be deficient in wisdom; it may be overburdened with sensitiveness; it may magnify molehills into mountains; it may act with precipitate haste. Side by side with unrelenting hostility for sin, should dwell honest pity for the sinner. This provision of "sanctuaries" in Israel was in no wise an interference with the proper procedure of justice. By the decision of competent magistrates the fugitive might yet be handed over to the executioner. It gave full opportunity for investigation. It safeguarded a suspected man, if he were innocent of the greater crime. It taught men to draw a deep line between unintentional injury and premeditated murder. It shielded from needless death many a useful life.
III. PROMPT AND SEVERE EXERTION WAS THE CONDITION OF ESCAPE. When a man was killed, his next of kin was expected to avenge his blood. This rough ministry of justice was needful in those early days. It strengthened family ties. It fostered a spirit of brotherhood. It was a shield for the weak and defenseless. If one man had slain another, the presumption was that it had been maliciously done, and prompt vengeance was preparing for him. He had placed himself in a serious plight. He was exposed to a sudden reprisal. Before an hour his own life might be forfeited. If his conscience told him that he was innocent, there was a possibility of escape. But he must promptly flee. He must bid a hasty adieu, or none at all, to wife and children, and run at highest speed for the refuge city, for vengeance is swift-footed as an antelope. Every muscle must be strained to the utmost; his eye must be on every bush and rock, lest the foe should be lurking in ambush; his last resource of strength must be expended upon his flight; he must go direct as an arrow for the provided sanctuary. So for every guilty son of Adam there is a refuge provided on the hill called "Calvary;" and because Death rides apace upon our heels, we are charged to flee—to flee for very life—to this capacious Refuge. So run, that ye may be safe!—D.
HOMILIES BY R.M. EDGAR
Judgment leading to mercy.
After stating the fact of God's jealousy in the matter of graven images, Moses goes on as a prophet to declare that, if they corrupt themselves in this way in Canaan, the result will be their destruction and dispersion. But in dispersion, if they turn with all their hearts to God (Deuteronomy 4:29), they shall find him and be restored. God is merciful as well as jealous (Deuteronomy 4:31). The following thoughts are hereby suggested:—
I. JUDGMENT IS WITH A VIEW TO AMENDMENT. Of course, the incorrigible stage may eventually be reached. But until this spirit is manifested, judgment is remedial. The dealings of God with Israel, as we know from the history, were in hope of national amendment. Defeat at the hand of their enemies, exile in Babylon, and all the severe dispensations were to bring them to their senses and lead them to return to God. Judgment, in fact, is first the servant of mercy.
II. TRIBULATION SHOULD AT ONCE LEAD US TO HEART-SEARCHING. It is not an infallible sign of special sin, as the case of Job proves. But the probabilities are in favor of supposing that some special sin has called for special sorrow. Let self-examination, then, be the rule in the midst of all our tribulations. God is calling us in trumpet-tones to return to his embrace.
III. MERCY FINDS IN TROUBLE A SPLENDID SPHERE. The riches of God's grace and mercy can be displayed only in the permitted extremities of human experience. Tribulation, exile, the bitterness which no earthly intermeddling can relieve, are so many worlds into which mercy enters to assert its power and to reign. The permission of evil has here the only explanation which the present life allows. We shall learn more afterwards, but meanwhile this is all we can learn here.
IV. THE MERCIFUL ONE COUNSELS SOULS TO RETURN AT ONCE TO COVENANT RELATIONS. A loving God is jealous of the defections of his people—hence the judgment and the tribulation. But in mercy he counsels return, and promises to receive them into covenant relationship again. Here alone can we have peace and satisfaction of a permanent character. Outside the covenant there can be no real comfort or joy. In covenant relations with God, there is a charmed circle, and peace passing all understanding. As Israel returned after the exile, may we return from our backslidings to the consolations of the covenant again!—R.M.E.
The deliverance of the Lord's people unparalleled.
Moses would have the Israelites to regard God's deliverance of them from Egypt as a matter for the most grateful admiration. There had been nothing like it since the beginning of the world. There was direct and immediate communion with God; there was deliverance of the people from Egypt by unexampled judgments; and all was to show his character as a sovereign and loving God. The effect of such a discipline should be filial obedience. It suggests the following lessons:—
I. THE LORD'S PEOPLE SHOULD GRATEFULLY STUDY THEIR DELIVERANCE. The marvelous Exodus from Egypt and communion at Sinai were deserving of the most faithful study. No people had ever been so favored before. But our personal deliverance from the bondage of sin, our march through the wilderness of life, our fellowship with God from the mountain-top of ordinances, the entire experience of a spiritual soul, combine to eclipse even the discipline of Israel. Each one is prepared, who understands his state, to say, "Come and hear, all ye that fear God, and I will declare what he hath done for my soul" (Psalms 66:16).
II. UNPARALLELED EXPERIENCE FROM GOD ARGUES AN UNPARALLELED GOD. For it is a revelation of his powers and character he makes in these matters, and we are expected to reason from our experience up to himself. "Unto thee it was showed," said Moses, "that thou mightest know that the Lord he is God; there is none else beside him." He moves in an unparalleled fashion, that we may recognize in him the unparalleled One.
The use of personal experience is, therefore, to reach the Divine side of it, and see what reflection of Deity it presents.
III. IT WAS GOD'S LOVE WHICH HE ILLUSTRATED IN BRINGING ISRAEL FROM EGYPT TO CANAAN. The casting out of the Canaanites, the extermination of the idolaters, was judgment justly exercised upon them; but it was love towards Israel. Hence one of the psalmists makes these conquests a proof that "his mercy endureth forever" (Psalms 136:17). And God's dealings with his people always are to illustrate his love, They find how all things work together for good unto them (Romans 8:28).
IV. IT IS FILIAL OBEDIENCE HIS PEOPLE SHOULD RENDER. The similarity between verse 40 and the fifth commandment of the Decalogue is certainly remarkable. The idea of God's fatherhood is as certainly in the mind of Moses and of the filial obedience of Israel. Long life is attached to their filial obedience to God, as it is attached in that commandment to the filial obedience we render to man. And indeed this "fatherhood of God," with its correlative "sonship of man," constitutes the crowning relation into which God and man come. How glorious it is l Earth becomes the school of God's children; the promise of the life that now is cheers them on, and heaven contracts the kindly light of home. We should never rest contented till our study of God's dealings leads us into assurances and hopes like these. The Israelites were to be obedient, and in consequence successful children; and the same blessed conditions become ours by faith!—R.M.E.
The cities of refuge beyond the Jordan.
After the discourse contained in the preceding portion of this book, Moses seems to have taken a breathing time, during which he designated Bezer in the wilderness, Ramoth in Gilead, and Golan in Bashan, as cities of refuge. To these the manslayers were directed to flee, when they had been guilty, not of murder, but of manslaughter. In this way a distinction was introduced in the Mosaic code between manslaughter and murder, which did not obtain in the code of revenge among the other nations. And here let us observe—
I. RETALIATION CONSTITUTED THE RUDE JUSTICE OF THIS EARLY AGE. Vengeance seems dreadful to many because we live under an organized system of public justice. But if we were translated to some uncivilized country, where each one is forced to fight for his own hand, we should regard it less painfully. We should recognize it, in fact, as a necessary assertion of justice. "Vengeance is mine; I will repay, saith the Lord," seems dreadful only to those who have not appreciated the need of a perfect public justice. The Divine vengeance will be public and perfect, from which there will and can be no appeal.
II. RETALIATION, SUCH AS THE MOSAIC CODE PRESCRIBED, DEMANDED COURAGE AND SELF-DENIAL. The kinsman was directed to pursue the manslayer, and to seek the payment of life for life. It was not one of those feats which would be lightly undertaken. In fact, it was one of those dangerous duties, which a person would shirk if he could. The command reinforced the courage and sustained the self-denial of the people.
And in the Divine vengeance—with reverence would we say it—there is needed courage and self-denial. The infliction of it is forced upon him.
III. THE CITIES OF REFUGE AFFORDED PROTECTION TO THE MANSLAYER WHO DID NOT DELIBERATELY TAKE AWAY LIFE. Here the manslayer lived in lonely exile till the death of the high priest. This milder sentence, however, was preferable to a violent death. The opportunity was afforded of examining himself and of being penitent for his sins. The sojourn in the city of refuge corresponds to the spiritual experience of those who have betaken themselves to Jesus under a sense of their sin and blood guiltiness, to find under his wings freedom from condemnation (Romans 8:1), and the necessity of great watchfulness and circumspection. If the manslayer had left the city of refuge, he would still have been liable to the avenger.
IV. BUT WHEN THE HIGH PRIEST DIED THE MANSLAYER REGAINED LIBERTY AS WELL AS LIFE. "Life in Christ" is indicated by the sojourn in the city of refuge. But liberty through the death of Christ is indicated by the release at the death of the high priest. It takes many relations to bring out the truth as it is in Jesus. He is our God, or Avenger, as we have seen where he says," Vengeance is mine." He is our City of Refuge; he is our High Priest, whose death secures the return of the exile. May Jesus be all in all to us!—R.M.E.
The circumstances under which the Law was reiterated.
These verses are manifestly introductory to the discourse of the succeeding chapters. Moses is about to declare the "testimonies" (הָעֵדֹת), what comes forth from God to indicate his will; and the "statutes" (הַחֻקִּים), the defined duties of moral obligation; and the "judgments" (הָמִּשְׁפָּטִים), or mutual rights of men. The conditions of his speech are here detailed.
I. THE ISRAELITES HAD RECEIVED AN EARNEST OF THE PROMISED INHERITANCE. They had got, as we have seen, the land of the Amorites. The kingdoms of Og and of Sihon were already in the hands of the two and a half tribes. Moses had a vantage-ground, therefore, from which to plead the claims of God. And so, when we get an earnest of the promised inheritance in the gift of the Spirit, we are more likely to yield ourselves to the Divine demands (Ephesians 1:14). We have an inheritance on this side the Jordan of death, more important than the pastures of Bashan, and God, having given us this, may well make demands upon us.
II. THE EXPERIENCE THROUGH WHICH THEY HAD PASSED WAS ALSO MOST IMPORTANT. For the temporal inheritance in Moab and Bashan was a minor part of their gifts from God. Their fellowship at Sinai, their wanderings through the wilderness, the chequered experience of judgment and of mercy, all combined to make the Israelites in Moab a favored people. No other nation had had such an experience and history.
III. THE REITERATION OF THE LAW WAS IN THE MIDST OF HAPPIER CONDITIONS. At Sinai their fathers and themselves had witnessed awe-inspiring wonders. The mount was the center of quaking and fear. Even Moses had to yield to the panorama of terror, and to say, "I exceedingly fear and quake." But now in Moab all around them is bright and hopeful. Mercy encompassed them, and so they were more likely to enter into the spirit of the Law, which Moses makes out to be love (Deuteronomy 6:1).
IV. WE LEARN FROM THIS THAT GOD FIRST GIVES BLESSINGS AND THEN ASKS OBEDIENCE. It is here that we see plainly the essence of the gospel. The glad tidings consist of the offer of a full and free salvation to the sinner, on the ground that he is a sinner and cannot save himself. The salvation is saddled with no condition. This is the trouble—it is too good news to be true, in the sinner's sight. He can hardly credit such free gift—he would rather pay something for it. But God is firm, and will make no half bargains. But when the sinner has been redeemed from Egypt and brought to God, he is expected in gratitude to obey God's Law. It is his rule of life, and he renders obedience to it willingly. People "put the cart before the horse," and fancy God will take something in part payment, and could not think of refusing them! Nothing is so important just now as clear views about the plan of salvation.—R.M.E.