Deuteronomy 31:14

ves Joshua a charge, Deu 31:23; finishes writing the book of the law, Deu 31:24. Commands the Levites to lay it up in the side of the ark, Deu 31:25, Deu 31:26. Predicts their rebellions, Deu 31:27. Orders the elders to be gathered together, and shows them what evils would befall the people in the latter days, Deu 31:28, Deu 31:29, and repeats the song to them, Deu 31:30. Verse 2 I am a hundred and twenty years old - The life of Moses, the great prophet of God and lawgiver of the Jews, was exactly the same in length as the time Noah employed in preaching righteousness to the antediluvian world. These one hundred and twenty years were divided into three remarkable periods: forty years he lived in Egypt, in Pharaoh's court, acquiring all the learning and wisdom of the Egyptians; (see Act 7:20, Act 7:23 ); forty years he sojourned in the land of Midian in a state of preparation for his great and important mission; ( Act 7:29, Act 7:30 ); and forty years he guided, led, and governed the Israelites under the express direction and authority of God: in all, one hundred and twenty years. Verse 3 Joshua, he shall go over before thee - See on Num 27:17 (note), etc. Verse 6 Be strong - חזקו chizku, the same word that is used Exo 4:21 (note), Exo 9:15 (note), for hardening Pharaoh's heart. See the notes there. The Septuagint, in this and the following verse, have, Ανδριζου και ισχυε, Play the man, and be strong; and from this St. Paul seems to have borrowed his ideas, 1Cor 16:13: Στηκετε εν τῃ πιστει· ανδριζεσθε, κρατιουσθε: Stand firm in the faith; play the man - act like heroes; be vigorous. Verse 8 The Lord - doth go before thee - To prepare thy way, and to direct thee. He will be with thee - Accompany thee in all thy journeys, and assist thee in all thy enterprises. He will not fail thee - Thy expectation, however strong and extensive, shall never be disappointed: thou canst not expect too much from him. Neither forsake thee - He knows that without him thou canst do nothing, and therefore he will continue with thee, and in such a manner too that the excellence of the power shall appear to be of him, and not of man. Verse 9 Moses wrote this law - Not the whole Pentateuch, but either the discourses and precepts mentioned in the preceding chapters, or the book of Deuteronomy, which is most likely. Some of the rabbins have pretended that Moses wrote thirteen copies of the whole Pentateuch; that he gave one to each of the twelve tribes, and the thirteenth was laid up by the ark. This opinion deserves little credit. Some think that he wrote two copies, one of which he gave to the priests and Levites for general use, according to what is said in this verse, the other to be laid up beside the ark as a standard copy for reference, and to be a witness against the people should they break it or become idolatrous. This second copy is supposed to be intended Deu 31:26. As the law was properly a covenant or contract between God and the people, it is natural to suppose there were two copies of it, that each of the contracting parties might have one: therefore one was laid up beside the ark, this was the Lord's copy; another was given to the priests and Levites, this was the people's copy. Verse 10 At the end of every seven years - thou shalt read this law - Every seventh year was a year of release, Deu 15:1, at which time the people's minds, being under a peculiar degree of solemnity, were better disposed to hear and profit by the words of God. I suppose on this ground also that the whole book of Deuteronomy is meant, as it alone contains an epitome of the whole Pentateuch. And in this way some of the chief Jewish rabbins understand this place. It is strange that this commandment, relative to a public reading of the law every seven years, should have been rarely attended to. It does not appear that from the time mentioned Jos 8:30, at which time this public reading first took place, till the reign of Jehoshaphat 2Chr 17:7, there was any public seventh year reading - a period of 530 years. The next seventh year reading was not till the eighteenth year of the reign of Josiah, 2Chr 34:30, a space of two hundred and eighty-two years. Nor do we find any other publicly mentioned from this time till the return from the Babylonish captivity, Neh 8:2. Nor is there any other on record from that time to the destruction of Jerusalem. See Dodd. Verse 16 Behold, thou shalt sleep with thy fathers - שכב shocheb, thou shalt lie down; it signifies to rest, take rest in sleep, and, metaphorically, to die. Much stress cannot be safely laid on this expression to prove the immortality of the soul, or that the people in the time of Moses had a distinct notion of its separate existence. It was, however, understood in this sense by Jonathan ben Uzziel, who in his Targum paraphrases the word thus: "Thou shalt lie down in the dust with thy fathers; and thy soul (נשמתך nishmethach) shall be laid up in the treasury of the life to come with thy fathers." Verse 18 I will surely hide my face - Withdraw my approbation and my protection. This is a general meaning of the word in Scripture. Verse 19 Write ye this song - The song which follows in the next chapter. Things which were of great importance and of common concern were, among the ancients, put into verse, as this was found the best method of keeping them in remembrance, especially in those times when writing was little practiced. Even prose was sometimes sung. The history of Herodotus was divided into Nine books, and each inscribed with the name of one of the Nine Muses, because these books were anciently sung. Homer is reported to have sung his poems through different Greek cities. Aristotle observes that anciently the people sung their laws. And Cicero observes that it was a custom among the ancient Romans to sing the praises of their heroes at the public festivals. This was the case among the northern inhabitants of Europe, particularly in Ireland and Scotland; hence the Gaelic poetry of Ossian and others. See Dodd; and see the note on Exo 15:1, where the subject is largely treated. Verse 21 This song shall testify against them - Because in it their general defection is predicted, but in such a way as to show them how to avoid the evil; and if they did not avoid the evil, and the threatened punishment should come upon them, then the song should testify against them, by showing that they had been sufficiently warned, and might have lived to God, and so escaped those disasters. Verse 26 Take this book of the law - The standard copy to which all transcripts must ultimately refer: another copy was put into the bands of the priests. See the note on Deu 31:9. Verse 27 While I am yet alive - ye have been rebellious - Such was the disposition of this people to act contrary to moral goodness that Moses felt himself justified in inferring what would take place from what had already happened. 1. Never was a people more fully and faithfully warned, and from this very circumstance we may see that they were under no fatal constraining necessity to commit sin against God; they might have avoided it, but they would not. God was present to help them, till by their repeated provocations they forced him to depart: wrath therefore came upon them to the uttermost because they sinned when they might have lived to the glory of God. Those who abuse God's grace shall not only have that grace taken away from them, but shall be punished for the abuse of it, as well as for the transgression. Every sin is double, and must have a twofold punishment; for 1. Grace is resisted; 2. Transgression is committed; and God will visit for both. 2. How astonishing it is that, with such examples of God's justice before their eyes, the Jews should be so little affected; and that the Gentiles, who have received the Gospel of God, should act as if God would no more punish transgression, or that he must be so partial to them as to pass by iniquities for which the hand of his justice still continues heavy upon the descendants of Jacob! Let them take heed, for if God spared not the natural branches, he will not spare them. If they sin after the manner of the Jews, they may expect to be partakers with them in their punishments. What God does to nations he will do to individuals who reject his mercy, or trample under foot his grace; the soul that sinneth, and returns not to God by repentance and faith, shall die. This is a decree of God that shall never be reversed, and every day bears witness how strictly he keeps it in view. 3. The ode composed by Moses for this occasion was probably set to some lively and affecting air, and sung by the people. It would be much easier to keep such a song in remembrance, than an equal quantity of prose. The whole would have the additional circumstances of cadence and tune to cause it to be often repeated; and thus insure its being kept in memory. Poetry, though often, nay, generally abused, is nevertheless a gift from God, and may be employed with the best effect in his service. A very considerable part of the Old Testament is written in poetry; particularly the whole book of Psalms, great part of the prophet Isaiah, the Lamentations, and much of the minor prophets. Those who speak against poetic compositions in the service of God, speak against what they do not understand. All that a man hath should be consecrated to his Maker, and employed in his service; not only the energy of his heart and mind, the physical force of his body, but also the musical tones and modulations of his voice. Introduction The prophetical and historical song of Moses, showing forth the nature of God's doctrine, Deu 32:1-3. The character of God, Deu 32:4. The corruption of the people, Deu 32:5, Deu 32:6. They are called to remember God's kindness, Deu 32:7, and his dealings with them during their travels in the wilderness, Deu 32:8-14. Their ingratitude and iniquity, Deu 32:15-18. They are threatened with his judgments, Deu 32:19-28. A pathetic lamentation over them because of their sins, Deu 32:29-35. Gracious purposes in their behalf, mixed with reproaches for their manifold idolatries, and threatenin

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

Apostasy Foretold. ( b. c. 1451.) 14 And the Lord said unto Moses, Behold, thy days approach that thou must die: call Joshua, and present yourselves in the tabernacle of the congregation, that I may give him a charge. And Moses and Joshua went, and presented themselves in the tabernacle of the congregation. 15 And the Lord appeared in the tabernacle in a pillar of a cloud: and the pillar of the cloud stood over the door of the tabernacle. 16 And the Lord said unto Moses, Behold, thou shalt sleep with thy fathers; and this people will rise up, and go a whoring after the gods of the strangers of the land, whither they go to be among them, and will forsake me, and break my covenant which I have made with them. 17 Then my anger shall be kindled against them in that day, and I will forsake them, and I will hide my face from them, and they shall be devoured, and many evils and troubles shall befall them; so that they will say in that day, Are not these evils come upon us, because our God is not among us? 18 And I will surely hide my face in that day for all the evils which they shall have wrought, in that they are turned unto other gods. 19 Now therefore write ye this song for you, and teach it the children of Israel: put it in their mouths, that this song may be a witness for me against the children of Israel. 20 For when I shall have brought them into the land which I sware unto their fathers, that floweth with milk and honey; and they shall have eaten and filled themselves, and waxen fat; then will they turn unto other gods, and serve them, and provoke me, and break my covenant. 21 And it shall come to pass, when many evils and troubles are befallen them, that this song shall testify against them as a witness; for it shall not be forgotten out of the mouths of their seed: for I know their imagination which they go about, even now, before I have brought them into the land which I sware. Here, I. Moses and Joshua are summoned to attend the divine majesty at the door of the tabernacle, v. 14 . Moses is told again that he must shortly die; even those that are most ready and willing to die have need to be often reminded of the approach of death. In consideration of this, he must come himself to meet God; for whatever improves our communion with God furthers our preparation for death. He must also bring Joshua with him to be presented to God for a successor, and to receive his commission and charge. Moses readily obeys the summons, for he was not one of those that look with an evil eye upon their successors, but, on the contrary, rejoiced in him. II. God graciously gives them the meeting: He appeared in the tabernacle (as the shechinah used to appear) in a pillar of a cloud, v. 15 . This is the only time in all this book that we read of the glory of God appearing, whereas we often read of it in the three foregoing books, which perhaps signifies that in the latter days, under the evangelical law, such visible appearances as these of the divine glory are not to be expected, but we must take heed to the more sure word of prophecy. III. He tells Moses that, after his death, the covenant which he had taken so much pains to make between Israel and their God would certainly be broken. 1. That Israel would forsake God, v. 16 . And we may be sure that if the covenant between God and man be broken the blame must lie on man, it is he that breaks it; we have often observed it, That God never leaves any till they first leave him. Worshipping the gods of the Canaanites (who had been the natives, but henceforward were to be looked upon as the strangers of that land) would undoubtedly be counted a deserting of God, and, like adultery, a violation of the covenant. Thus still those are revolters from Christ, and will be so adjudged, who either make a god of their money by reigning covetousness or a god of their belly by reigning sensuality. Those that turn to other gods ( v. 18 ) forsake their own mercies. This apostasy of theirs is foretold to be the effect of their prosperity ( v. 20 ): They shall have eaten and filled themselves; this is all they will aim at in eating, to gratify their own appetites, and then they will wax fat, grow secure and sensual; their security will take off their dread of God and his judgments; and their sensuality will incline them to the idolatries of the heathen, which made provision for the flesh to fulfil the lusts of it. Note, God has a clear and infallible foresight of all the wickedness of the wicked, and has often covenanted with those who he knew would deal very treacherously ( Isa. xlviii. 8 ), and conferred many favours on those who he knew would deal very ungratefully. 2. That then God would forsake Israel; and justly does he cast those off who had so unjustly cast him off ( v. 17 ): My anger shall be kindled against them, and I will forsake them. His providence would forsake them, no longer to protect and prosper them, and then they would become a prey to all their neighbours. His spirit and grace would forsake them, no longer to teach and guide them, and then they would be more and more bigoted, besotted, and hardened in their idolatries. Thus many evils and troubles would befal them. ( v. 17 , 21 ), which would be such manifest indications of God's displeasure against them that they themselves would be constrained to own it: Have not these evils come upon us because our God is not among us? Those that have sinned away their God will find that thereby they pull all mischiefs upon their own heads. But that which completed their misery was that God would hide his face from them in that day, that day of their trouble and distress, v. 18 . Whatever outward troubles we are in, if we have but the light of God's countenance, we may be easy. But, if God hide his face from us and our prayers, we are undone. IV. He directs Moses to deliver them a song, in the composing of which he should be divinely inspired, and which should remain a standing testimony for God as faithful to them in giving them warning, and against them as persons false to themselves in not taking the warning, v. 19 . The written word in general, as well as this song in particular, is a witness for God against all those that break covenant with him. It shall be for a testimony, Matt. xxiv. 14 . The wisdom of man has devised many ways of conveying the knowledge of good and evil, by laws, histories, prophecies, proverbs, and, among the rest, by songs; each has its advantages. And the wisdom of God has in the scripture made use of them all, that ignorant and careless men might be left inexcusable. 1. This song, if rightly improved, might be a means to prevent their apostasy; for in the inditing of it God had an eye to their present imagination, now, before they were brought into the land of promise, v. 21 . God knew very well that there were in their hearts such gross conceits of the deity, and such inclinations of idolatry, that they would be tinder to the sparks of that temptation; and therefore in this song he gives them warning of their danger that way. Note, The word of God is a discerner of the thoughts and intents of men's hearts, and meets with them strangely by its reproofs and corrections, Heb. iv. 12 . Compare 1 Cor. xiv. 25 . Ministers who preach the word know not the imaginations men go about, but God, whose word it is, knows perfectly. 2. If this song did not prevent their apostasy, yet it might help to bring them to repentance, and to recover them from their apostasy. When their troubles come upon them, this song shall not be forgotten, but may serve as a glass to show them their own faces, that they may humble themselves, and return to him from whom they have revolted. Note, Those for whom God has mercy in store he may leave to fall, yet he will provide means for their recovery. Medicines are prepared before-hand for their cure.