Deuteronomy 5:21

Deuteronomy This book is a repetition of very much both of the history and of the laws contained in the three foregoing books, which repetition Moses delivered to Israel (both by word of mouth, that it might affect, and by writing, that it might abide) a little before his death. There is no new history in it but that of the death of Moses in the last chapter, nor any new revelation to Moses, for aught that appears, and therefore the style here is not, as before, The Lord spoke unto Moses, saying. But the former laws are repeated and commented upon, explained and enlarged, and some particular precepts added to them, with copious reasonings for the enforcing of them: in this Moses was divinely inspired and assisted, so that this is as truly the word of the Lord by Moses as that which was spoken to him with an audible voice out of the tabernacle of the congregation , Lev. i. 1 . The Greek interpreters call it Deuteronomy, which signifies the second law, or a second edition of the law, not with amendments, for there needed none, but with additions, for the further direction of the people in divers cases not mentioned before. Now, I. It was much for the honour of the divine law that it should be thus repeated; how great were the things of that law which was thus inculcated, and how inexcusable would those be by whom they were counted as a strange thing! Hos. viii. 12 . II. There might be a particular reason for the repeating of it now; the men of that generation to which the law was first given were all dead, and a new generation had sprung up, to whom God would have it repeated by Moses himself, that, if possible, it might make a lasting impression upon them. Now that they were just going to take possession of the land of Canaan, Moses must read the articles of agreement to them, that they might know upon what terms and conditions they were to hold and enjoy that land, and might understand that they were upon their good behaviour in it. III. It would be of great use to the people to have those parts of the law thus gathered up and put together which did more immediately concern them and their practice; for the laws which concerned the priests and Levites, and the execution of their offices, are not repeated: it was enough for them that they were once delivered. But, in compassion to the infirmities of the people, the laws of more common concern are delivered a second time. Precept must be upon precept, and line upon line, Isa. xxviii. 10 . The great and needful truths of the gospel should be often pressed upon people by the ministers of Christ. To write the same things (says Paul, Phil. iii. 1 ) to me indeed is not grievous, but for you it is safe. What God has spoken once we have need to hear twice, to hear many times, and it is well if, after all, it be duly perceived and regarded. In three ways this book of Deuteronomy was magnified and made honourable:— 1. The king was to write a copy of it with his own hand, and to read therein all the days of his life, ch. xvii. xviii. xix. 2. It was to be written upon great stones plastered, at their passing over Jordan, ch. xxvii. 2, 3 . 3. It was to be read publicly every seventh year, at the feast of tabernacles, by the priests, in the audience of all Israel, ch. xxxi. 9 , &c. The gospel is a kind of Deuteronomy, a second law, a remedial law, a spiritual law, a law of faith; by it we are under the law of Christ, and it is a law that makes the comers thereunto perfect. This book of Deuteronomy begins with a brief rehearsal of the most remarkable events that had befallen the Israelites since they came from Mount Sinai. In the fourth chapter we have a most pathetic exhortation to obedience. In the twelfth chapter, and so on to the twenty-seventh, are repeated many particular laws, which are enforced ( ch. xxvii. and xxviii. ) with promises and threatenings, blessings and curses, formed into a covenant, ch. xxix. and xxx. Care is taken to perpetuate the remembrance of these things among them ( ch. xxxi. ), particularly by a song ( ch. xxxii. ), and so Moses concludes with a blessing, ch. xxxiii . All this was delivered by Moses to Israel in the last month of his life. The whole book contains the history but of two months; compare ch. i. 3 with Josh. iv. 19 , the latter of which was the thirty days of Israel's mourning for Moses; see how busy that great and good man was to do good when he knew that his time was short, how quick his motion when he drew near his rest. Thus we have more recorded of what our blessed Saviour said and did in the last week of his life than in any other. The last words of eminent persons make or should make deep impressions. Observe, for the honour of this book, that when our Saviour would answer the devil's temptations with, It is written, he fetched all his quotations out of this book, Matt. iv. 4 , 7 , 10 . The first part of Moses's farewell sermon to Israel begins with this chapter, and is continued to the latter end of the fourth chapter. In the first five verses of this chapter we have the date of the sermon, the place where it was preached ( ver. 1, 2 , 5 ), and the time when, ver. 3, 4 . The narrative in this chapter reminds them, I. Of the promise God made them of the land of Canaan, ver. 6-8 . II. Of the provision made of judges for them, ver. 9-18 . III. Of their unbelief and murmuring upon the report of the spies, ver. 19-33 . IV. Of the sentence passed upon them for it, and the ratification of that sentence, ver. 34 , &c. Israel's History Repeated. ( b. c. 1451.) 1 These be the words which Moses spake unto all Israel on this side Jordan in the wilderness, in the plain over against the Red sea, between Paran, and Tophel, and Laban, and Hazeroth, and Dizahab. 2 ( There are eleven days' journey from Horeb by the way of mount Seir unto Kadesh-barnea.) 3 And it came to pass in the fortieth year, in the eleventh month, on the first day of the month, that Moses spake unto the children of Israel, according unto all that the Lord had given him in commandment unto them; 4 After he had slain Sihon the king of the Amorites, which dwelt in Heshbon, and Og the king of Bashan, which dwelt at Astaroth in Edrei: 5 On this side Jordan, in the land of Moab, began Moses to declare this law, saying, 6 The Lord our God spake unto us in Horeb, saying, Ye have dwelt long enough in this mount: 7 Turn you, and take your journey, and go to the mount of the Amorites, and unto all the places nigh thereunto, in the plain, in the hills, and in the vale, and in the south, and by the sea side, to the land of the Canaanites, and unto Lebanon, unto the great river, the river Euphrates. 8 Behold, I have set the land before you: go in and possess the land which the Lord sware unto your fathers, Abraham, Isaac, and Jacob, to give unto them and to their seed after them. We have here, I. The date of this sermon which Moses preached to the people of Israel. A great auditory, no question, he had, as many as could crowd within hearing, and particularly all the elders and officers, the representatives of the people; and, probably, it was on the sabbath day that he delivered this to them. 1. The place were they were now encamped was in the plain, in the land of Moab ( v. 1 , 5 ), where they were just ready to enter Canaan, and engage in a war with the Canaanites. Yet he discourses not to them concerning military affairs, the arts and stratagems of war, but concerning their duty to God; for, if they kept themselves in his fear and favour, he would secure to them the conquest of the land: their religion would be their best policy. 2. The time was near the end of the fortieth year since they came out of Egypt. So long God had borne their manners, and they had borne their own iniquity ( Num. xiv. 34 ), and now that a new and more pleasant scene was to be introduced, as a token for good, Moses repeats the law to them. Thus, after God's controversy with them on account of the golden calf, the first and surest sign of God's being reconciled to them was the renewing of the tables. There is no better evidence and earnest of God's favour than his putting his law in our hearts, Ps. cxlvii. 19, 20 . II. The discourse itself. In general, Moses spoke unto them all that the Lord had given him in commandment ( v. 3 ), which intimates, not only that what he now delivered was for substance the same with what had formerly been commanded, but that it was what God now commanded him to repeat. He gave them this rehearsal and exhortation purely by divine direction; God appointed him to leave this legacy to the church. He begins his narrative with their removal from Mount Sinai ( v. 6 ), and relates here, 1. The orders which God gave them to decamp, and proceed in their march ( v. 6, 7 ): You have dwelt long enough in this mount. This was the mount that burned with fire ( Heb. xii. 18 ), and gendered to bondage, Gal. iv. 24 . Thither God brought them to humble them, and by the terrors of the law to prepare them for the land of promise. There he kept them about a year, and then told them they had dwelt long enough there, they must go forward. Though God brings his people into trouble and affliction, into spiritual trouble and affliction of mind, he knows when they have dwelt long enough in it, and will certainly find a time, the fittest time, to advance them from the terrors of the spirit of adoption. See Rom. viii. 15 . 2. The prospect which he gave them of a happy and early settlement in Canaan: Go to the land of the Canaanites ( v. 7 ); enter and take possession, it is all your own. Behold I have set the land before you, v. 8 . When God commands us to go forward in our Christian course he sets the heavenly Canaan before us for our encouragement.