Commentary on Deuteronomy, Commentary · Chapter 31
CHAP. XXXI.
Verſe 1. AND Moſes went and ſpake theſe words Verſe 1 unto all Iſrael.] By this it ſeems plain to me, that after Moſes had renewed the Covenant with the People (mentioned in the foregoing Chapter) he diſmiſſed them, and retired to his own Tent. But not long after gave them a new Summons (as he had done XXIX. 2.) and went again to take his leave of them. The LXX. indeed ſeem to take the firſt words, as if the meaning was, that he went on with his Diſcourſe. For thus they render them, foreign, He finiſhed ſpeaking all theſe words. For which I ſee no warrant, nor is it likely he could ſpeak all that here follows, at the ſame time.
Ver. 2. And he ſaid unto them, I am an hundred and Verſe 2 twenty years old this day.] This ſhows theſe words were ſpoken not long before his death; which was this year, XXXIV. 7. Manaſſeh ben Iſrael would have us from hence obſerve, The ſingular care God hath of thoſe who ſerve him with a perfect heart, as Moſes did; the days of whoſe years, ſaith he, are exactly proportioned. For ſo theſe words are expounded in Sota, Cap. I. To day my years are compleated; to day I was born; and to day I ſhall die. For he was born on the ſeventh day of the Month Adar, and on the ſame day of the ſame Month he died. Thus Enoch (he adds) lived juſt Three hundred ſixty five years, which are proportioned to the days of the Suns annual Courſe, Lib. III. de Termino Vitae, Sect. V. But as there is no great weight in this Obſervation, if it were true, ſo that which he ſaith of Moſes is evidently falſe. For he did not die this very day, as appears from v. 14. where he ſaith, The days approach that I must die; therefore the time was not yet come.
And I can no more go out and in.] Diſcharge the Office I have long ſuſtained of your Governor and Leader, (See XXVII Numb. 17.) not becauſe he wanted vigor, either of Body or Mind, (for that is contrary to XXXIV. 7. of this Book) but becauſe God did not think fit to permit him to conduct them any further; as the following words explain it.
Alſo the LORD hath ſaid unto me, thou ſhalt not go over this Jordan.] The Particle we tranſlate alſo, often ſignifies for; and is ſo tranſlated by us in divers places; particularly in III Iſa. 7. XVII Jerem. 8. And being ſo taken here, the ſenſe of theſe words is plain and eaſie; giving a reaſon why he could no longer take the charge of them, as he had done, becauſe God had otherwiſe ordered; having told him, he ſhould not bring them into Canaan, which they were now ready to enter.
Ver. 3. The LORD thy God, he ſhall go over before thee.] Conduct them by the Ark of his Preſence, III Joſh. 5, 11. and ſee XXIII Exod. 23. and IX Deut. 3. Verſe 3
And he ſhall deſtroy theſe Nations from before thee, and thou ſhalt poſſeſs them.] XXXIV Exod. 11.
And Joſhua, he ſhall go over before thee.] As their Captain and Leader, when Moſes had left them, III. 28. Joſh. I. 2.
As the LORD hath ſaid] When he was appointed the Succeſſor of Moſes, XXVII Numb. 18, 21.
Ver. 4. And the LORD ſhall do unto them as he did Verſe 4 to Sihon, and to Og, Kings of the Amorites, &c.] See XXIV Numb. 24, 34, 35.
Ver. 5. And the LORD ſhall give them up before thy Verſe 5 face.] As he had promiſed before, VII. 23. where he ſaith, The LORD thy God ſhall deliver them unto thee. In the Hebrew the words are, before thy face. See IX. 3.
That ye may do unto them according to all the Commandments which I have commanded you.] i. e. Utterly deſtroy them, and their Altars, and Images, and Groves, &c. See VII. 2, 3, 5, 27. XII. 1, 2, &c.
Ver. 6. Be ſtrong and of a good courage.] By Faith in Verſe 6 God; which their Fore-fathers wanting, were diſcouraged, and durſt not go up and poſſeſs the Land, when God commanded them, I. 28, 32.
Fear not, nor be afraid of them.] Be not affrighted, much leſs diſmayed at their Multitude, their Stature and Strength, when you go to fight with them. The ſecond word (afraid) only expreſſes an higher degree of the ſame Paſſion of Fear; ſignifying, being overcome with it. For that is the import of the Hebrew word aratz, which originally ſignifies to prevail over another. This he had ſaid to their Forefathers, I. 21, 29. and after repeated to them, III. 2, 22. VII. 17, 18, 21.
For the LORD thy God, he it is that doth go with thee.] According to the aſſurance before given them, XX. 4.
He will not fail thee nor forſake thee.] This Promiſe, which here is general, in the next Verſe but one is particularly made to Joſhua; and renewed to him by God himſelf, after the death of Moſes, when they were about to enter into the Land of Canaan, I Joſh. 5. And it is applied by the Apoſtle unto all faithful Chriſtians, to encourage their hope of being conducted through all Difficulties and Dangers, unto their heavenly Inheritance, XIII Hebr. 5.
Verſe 7 Ver. 7. And Moſes called unto Joſhua, and ſaid unto him in the ſight of all Iſrael.] That they might have the greater reverence to his Perſon and Authority; and follow his Conduct, as a Leader appointed by God.
Be ſtrong and of a good courage.] He exhorts him to give a good Example to all the People; theſe being the ſame words he had ſpoken to them, v. 6.
For thou must go with this people.] Be their Leader and Commander in chief, by God's ſpecial order, XXVII Numb. 21.
Ʋnto the Land which the LORD hath ſworn unto their fathers to give them, VIII. 1. X. 13. XXX. 20.
And thou ſhalt cauſe them to inherit it.] Put them into the poſſeſſion of it, III. 28.
Verſe 8 Ver. 8. And the LORD, he it is that doth go before thee, and will be with thee.] I Joſh. 9.
He will not fail thee nor forſake thee.] See v. 6.
Fear not, neither be diſmayed.] The ſame which he ſaid to the People, v. 6. but was moſt neceſſary to be preſſed upon him, who by his undaunted Reſolution, was to put Courage into them. The word we tranſlate diſmayed, is different in the Hebrew from that (v. 6.) which is, be not afraid: but the LXX. and the Vulgar uſe the ſame word to expreſs both; which denote ſuch a Conſternation as diſables a Man to do his duty; which is the proper import of this word.
Ver. 9. And Moſes wrote this Law.] Some underſtand Verſe 9 by this Law, only the Book of Deuteronomy, for which I can ſee no reaſon: the Scripture calling all that is contained in the Five Books of Moſes, by the name of the Law. St. Paul, for inſtance, in III Galat. 21. asks this queſtion, Do you not hear the Law? and then quotes what we read in XVI Gen. 21. And ſo Nehemiah ſaith, X. 34, 35. that they brought Firſt-fruits unto God, as it is written in the Law; viz. XIII Exod. 12. XXIII. 19. And Joſiah put away the workers with familiar Spirits, &c. that he might perform the words of the Law, (2 Kings XXIII. 24.) which we find XIX Levit. 30. XX. 6, 27. And Ezekiah alſo, 2 Chron. XXXI. 3. appointed the daily Oblations, and thoſe required at ſtated times to be offered, as it is written in the Law of the LORD: which plainly refers to the XXVIIIth and XXIXth of Numbers. And Joſhua built an Altar on Mount Ebal, VIII. 30, 31. as it is written in the Book of the Law of Moſes; which we find no where but in this Book of Deuteronomy, XXVII. 4.
And delivered it unto the Prieſts the ſons of Levi.] Concerning this form of Speech the Prieſts the ſons of Levi, ſee XVII. 9. It is probable Moſes had wrote moſt of theſe Five Books ſome time ago, (and ſo the foregoing words may be tranſlated, Moſes had wrote this Law) but did not finiſh them till a little before his death, and then delivered them to the Prieſts. But there is no neceſſity thus to underſtand it; for he might have had time enough between this and his death, to write the whole Pentateuch: It being only ſaid (v. 14.) Thy days approach that thou must die, which doth not imply he was to die in a day or two, but there might be ſome weeks before his departure.
Which bare the Ark of the Covenant of the LORD.] It was moſt proper to deliver it unto them, who alone might touch the Ark, in which this Law was to be laid, v 26. The Kohathites, who were mere Levites and not Prieſts, did carry the Ark in their Travels through the Wilderneſs, after the Prieſts had covered it, and put in the Staves thereof, (as I have ſhown IV Numb. 5, 6, &c.) but it is evident they ſerved only as Miniſters to the Prieſts, who, upon great occaſions, bare the Ark themſelves. As when they paſſed over Jordan (III Joſh. 3, 6.) when they compaſſed Jericho, (VI Joſh. 6.) and when the Temple of Solomon was dedicated, and the Ark brought into it, 1 Kings VIII. 3, 4, 6. When David indeed brought the Ark to Jeruſalem, it is ſaid the Levites bare it; but at the ſame time the Prieſts alſo were ſummoned to take care of it; which ſhows, the Levites bare it as their Servants, 1 Chron. XV. 2, 11, 13, 14, 15.
And unto all the Elders of Iſrael.] As he delivered this Book of the Law, that is, the whole Pentateuch (as Abarbinel and others of the Jews underſtand it) unto the Prieſts, commanding them to preſerve it ſafe, near the Ark, v. 24. ſo he delivered another Copy of this Book to the Elders of every Tribe, as the Jews affirm in Debarim Rabba. Where they ſay (and it is highly probable) that Moſes before his death, wrote Thirteen Copies of the Law (with his own hand, as they add) and having delivered one unto the Prieſts, to be preſerved in the holy Place, gave one to each Tribe, which he committed to the care of the Elders of it. Thus Maimonides alſo in his Preface to Jad Chazakah, as Buxtorf obſerves in his Hiſtor. Arcae Foederis, Cap. 5. The intent of which was, I ſuppoſe, that all the People of each Tribe, might reſort to it (as the whole Nation were to reſort to that in the Sanctuary) if they doubted of any thing, which might be thought to be amiſs, by the errors of Tranſcribers.
Ver. 10. And Moſes commanded them.] Both the Verſe 10 Prieſts and the Elders, to take care of what follows.
At the end of every ſeventh year, in the ſolemnity of the year of releaſe.] Mentioned XV. 1, &c.
In the Feaſt of Tabernacles.] When they had gathered in all the Fruits of the Earth, and thereby had greater leiſure to attend to the hearing of the Law read to them. Which, when Mens minds were alſo freed from Cares by the Releaſe of their Debts, was likely to make a greater impreſſion upon them.
Ver. 11. When all Iſrael is come to appear before the Verſe 11 LORD thy God, in the place which he ſhall chuſe.] As they were bound to do at this Feaſt, and at Pentecoſt and the Paſſover, XVI. 16.
Thou ſhalt read this Law before all Iſrael, in their hearing.] This Order being directed, not to all Iſrael, but to a particular Perſon, plainly imports, that the Supream Governour, whoſoever he was, had this charge laid upon him, to take care theſe Laws ſhould be read at this Solemn Time, that all the People might hear them. And therefore, I think, the Jews rightly ſay, that their Kings, when they had them, were bound not only to look after this matter, but to read the Law themſelves, to as many (that is) as could hear them; appointing the Prieſts and the Levites to read it in as many other Aſſemblies of the People, as were neceſſary for the fulfilling of this Precept. In order to which, a Pulpit was ſet up in the Court of the Men of Iſrael, on the very firſt day of the Feaſt, (for they did not think fit to defer it till the laſt, becauſe it is here ſaid, when Iſrael is come to appear before the LORD, not when they were ready to depart, as the Jews obſerve) the King going up into it, the Miniſter took the Book of the Law, and delivered it to the Ruler of the Synagogue, who gave it to the Sagan (or Vicar of the High Prieſt) who delivered it to the High Prieſt, and he to the King; who ſtood up to receive it, and then ſ…t down to read. All this expreſſes the reverence with which this holy Book was delivered; and likewiſe the reverence with which they approached to the King. Who, they ſay, began to read at this Book of Deuteronomy (which is a Compendium of the Law) and proceeded, before he ſtopt, to thoſe words, VI. 4. Hear, O Iſrael, &c. which having alſo read, he omitted the reſt till he came to Chap. XI. 13. And it ſhall come to paſs, if thou wilt hearken diligently, &c. reading on to the 22d Verſe. And then skipt to XIV. 22. And thou ſhalt truly tithe, &c. reading on to the Section concerning the King, XVII. 14. and then the Curſings and Bleſſings out of the XXVIIth and XXVIIIth Chapter, till he had ended all that Section of the Law. Thus the Miſchna in the Title Sota, Cap. VII. Sect. VIII. which Wagenſeil hath lately illuſtrated with moſt Learned Annotations: and our Dr. Lightfoot alſo hath given an account of it long ago, in his Temple Service, Chap. XVII. Sect. I. where he ſaith the King might ſit down if he pleaſed, when he read, but it was eſteemed more honourable if he ſtood; as King Agrippa did when he performed this Office. And before he began to read, he made a Prayer to God: and all this (he adds) was done in the Court of the Women; which well agrees with what is ſaid in the next Verſe, Gather the people, men and women, &c. But it doth not contradict what I ſaid before, of his reading it in the Court of the Men of Iſrael. For if the King were of the Family of David, it was always done there; if he were not, then in the Court of the Women, as Wagenſeil obſerves out of Maimonides.
Ver. 12. Gather the people together.] All that came Verſe 12 to this Feaſt, could not meet in one place, but were divided into ſeveral Aſſemblies; probably in their Synagogues. For as many as the Courts of Iſrael would hold meeting there, it is reaſonable to think that the reſt aſſembled in ſome other holy Place. Such were their Synagogues, which (Philo in his Book of the Embaſſy to Caius) calls Places of Secondary Holineſs. And Maimonides diſcourſes at large of the Holineſs of Synagogues, and Schools, in his Book of Prayer, and the Prieſts Bleſſing, Cap. XI. See upon XIX Levit. 30.
Men, Women, and Children.] Though the Males only were bound to go up to the great Feaſts, yet many devout Women went alſo voluntarily; as appears by Hannah, 1 Sam. I. 3, 4. And all the Women in Jeruſalem were likewiſe bound to attend at theſe Solemnities; with the Children, who were capable of Inſtruction. See VIII Nehem. 2, 3. To whom ſome Perſon of Authority read the Law in their Court, while the King of the Houſe of David was reading it in the Court of the Men of Iſrael.
And the ſtranger that is within thy gates.] Such as were Proſelytes to the Jewiſh Religion; not excluding thoſe who were only Proſelytes of the Gate, if they would come to their Aſſemblies.
That they may hear, and that they may learn, and fear the LORD your God, and obſerve to do all the words of this Law.] That by this means, they might be inſtructed in the true way of worſhipping God (which is here called his fear) and to his Worſhip and Service, add a careful Obedience to all that he commanded in this Book: which they might read (and were bound to do ſo) in their own private Houſes; and which they heard read every Sabbath-day in their publick Synagogues. For which indeed there is no particular Command in the Law; but they being commanded to teach their Children every day at home, the things contained in the Law, and conſequently to read it, (VI. 7, 8. XI. 16.) they thought it moſt reaſonable to have it read on the Sabbath in their Publick Aſſemblies; where ſome portion of the Law was read. But now the whole Volume, as an Authentick Teſtimony of the whole Nation, to the truth of what is contained in theſe Books.
Verſe 13 Ver. 13. That their Children which have not known any thing.] For the early Inſtruction of Poſterity in the Sacred Authority of this Law.
May hear and learn to fear the LORD your God, as long as ye live in the land, &c.] Be preſerved in the true Religion, by ſo ſolemn an Acknowledgment made by the King himſelf, that God delivered all theſe Laws to Moſes. Accordingly we find that Joſhua, their Supream Governour after the death of Moſes, did read all the Words of the Law, not omitting a word that Moſes commanded, before all the Congregation, with Women, and the little ones, and the Strangers that were converſant among them, VIII Joſh. 34, 35. But from that time to the Reign of Jehoſaphat (2 Chron. XVII. 7, 8, &c.) which is commonly computed to be Five hundred and thirty years, we find no mention of a Publick Reading of it. Nor from that time to the eighteenth year of King Joſiah, (2 Chron. XXXIV. 30, 31.) which was the ſpace of two hundred eighty and two years; nor from that time till after the Captivity of Babylon, VIII Nehem. 2, 3, &c. By which neglect they more eaſily fell into Idolatry; and continued in it, more or leſs, till that Captivity; for a forgetfulneſs of the Law enſued upon this neglect.
Ver. 14. And the LORD ſaid unto Moſes, behold, Verſe 14 thy days approach that thou must die.] He admoniſhes him, that the end of his days upon Earth was near; when he muſt reſign up his Office into the hands of Joſhua, who had been before appointed his Succeſſor, XXVII Numb.
Call Joſhua, and preſent your ſelves in the Tabernacle of the Congregation, that I may give you a charge.] This was done, I ſuppoſe, in the Face of all the People, to whom Moſes had been ſpeaking (v. 1, 2.) to give Joſhua the greater Authority, and to make him reverenced by them; when they ſaw he was appointed by God himſelf to be their Governour; as he had been before ordained publickly by God's Order, XXVII Numb. 18, 19, &c.
And Moſes and Joſhua went, and preſented themſelves in the Tabernacle of the Congregation.] In the Court of the Sanctuary, with their Faces towards it: for it was not lawful for any but the Prieſts, to go into the Sanctuary it ſelf. Some indeed have thought, that by a ſpecial Order from God, Joſhua was now admitted into it: but this ſeems to me to be contradicted by the next Verſe, which ſaith God appeared in a Cloud, over the door of the Tabernacle.
Verſe 15 Ver. 15. And the LORD appeared in the Tabernacle in a pillar of a Cloud.] This ſignifies that the Glory of the LORD (as other places ſpeak) appeared unto them, and unto the People; as it had done upon many occaſions, XXXIII Exod. 9, 10. IX Numb. 15. XVI Numb. 42, 43.
And the pillar of the cloud ſtood over the door of the Tabernacle.] Being a Symbol of the Divine Preſence, whoſe Glory appeared out of the Cloud, as it did XVI Numb. 42. For the Cloud was always upon the Tabernacle, (XL Exod. 35, 38. IX Numb. 18.) but when the LORD would ſtrike an awe into the People, and move them to regard what he ſaid or did, then the Cloud ſtood at the door of the Tabernacle, and the Glory of the LORD came out of the moſt Holy Place, and appeared in it.
Verſe 16 Ver. 16. And the LORD ſaid unto Moſes.] Out of the Cloud, I ſuppoſe, as he did XVI Numb. 44.
Behold, thou ſhalt ſleep with thy Fathers.] He firſt admoniſhed Moſes again of his departure, in the audience, I ſuppoſe, of Joſhua: who heard all the following Admonition, to make him more carefully obſerve the end and deſign of it.
Sleep is a common word for Death, either of good Men or bad; which was not uſed meerly as a ſoft expreſſion of that, which the Heathen dreaded as the moſt terrible of all things; but …o put them in mind, perhaps, that death ſhould not laſt always, but they ſhould as certainly riſe again, as they lay down (ſo the word is in the Hebrew) to ſleep with their Fathers.
And this people will riſe.] In Rebellion.
And go a whoring.] God, who ſearches all Mens hearts, diſcerned ſuch bad inclinations in this People, that he knew they would fall into Idolatry, (which is called going a whoring from him, as hath been often noted) notwithſtanding all the Means he had preſcribed to prevent it. And therefore he adds one more, which was the learning them the following Song; notwithſtanding which, he foreſaw, that after the death of Joſhua, and the Elders who ſurvived him, they would forſake him, and worſhip other gods. See CVI Pſal. 36, 38.
After the gods of the ſtrangers of the land.] This is an unuſual Phraſe; ſignifying no more than what he calls in other places ſtrange gods. Though ſome think it imports peculiarly the gods of the Canaanites; who were the former Inhabitants; but being expelled, became Strangers of the Land. And thus Onkelos ſeems to have underſtood it, who tranſlates it, After the Idols of the People of the Land. Which was an high aggravation of their ſin; that they ſhould worſhip ſuch gods, as had not been able to protect their Servants.
Whither they go to be among them.] This ſeems to countenance the foregoing Expoſition. And God charges them in future Ages with this, as a very great guilt, that they worſhipped the gods of the Amorites in whoſe Land they dwelt, VI Judges 10.
And will forſake me.] For he lookt upon himſelf as forſaken (that is, not worſhipped) if they worſhipped any other god with him, XX Exod. 3.
And break my Covenant which I have made with them.] This being the principal thing in the Covenant (as I have often obſerved) that they ſhould worſhip him alone, XX Exod. 22, 23. XXIII. 32, 33. V Deut. 3, 4, &c. VI. 3, 4, &c.
Verſe 17 Ver. 17. Then my anger ſhall be kindled against them in that day.] So we read it was upon their very firſt Apoſtaſy to Idolatry, II Judges 14. and continued ſo in all Ages, as we read frequently in that and the following Books. See there v. 20. and III. 8, &c.
And I will forſake them.] Go no longer before them againſt their Enemies; but deliver them up into their hands, v. 8.
And will hide my face from them.] Withdraw my favour and protection. So that they were devoured, as it follows, by their Enemies, and wild Beaſts: and many evils and troubles beſet them; or, as the Hebrew phraſe ſignifies, came upon them on a ſudden. The Prophet Ezekiel expreſſes this in theſe words, My face will I turn from them, VII. 22. The effect of which was, the Divine Preſence departed out of the Sanctury, and he left it (as he there ſpeaks) to be polluted and defiled by Robbers. And ſo it here follows;
So that they will ſay on that day, are not theſe evils come upon us, becauſe our God is not among us?] For whitherſoever they went out, the hand of the LORD was against them for evil; as we read II Judges 15. Which was ſo remarkable a change, that it could not but at laſt make them reflect upon the Cauſe of it; as we find it did, and moved them to cry unto the LORD for help, III. 9, 15. IV. 3, &c.
Ver. 18. And I will ſurely hide my face from them, &c.] He repeats it again, becauſe they were a People dull of hearing. Or the former words may relate to their firſt Captivity, and theſe to the laſt (as they Verſe 18 call it) wherein they now are. For they themſelves take notice that theſe words have been fulfilled by the many Calamities which have befaln them, ſince the deſtruction of Jeruſalem by the Romans. This appears from Schebet Jehuda, where Solomon Virgoe quotes this very Verſe to prove that their preſent Sufferings proceed not from Nature, but from an angry God, more powerful than Nature, as he ſpeaks, Sect. XIII.
Ver. 19. Now therefore write ye.] This ſhows theſe Verſe 19 words were directed both to Moſes and to Joſhua; who was to take care, after Moſes his death, to ſee this Command obſerved.
This ſong for you.] Which follows in the XXXIIth Chapter.
And teach it the Children of Iſrael.] Make them get it by heart, as we now ſpeak.
Put it in their mouths.] That they might ſing it, and thereby preſerve it in their memory. For it hath been always thought the moſt profitable way of inſtructing People, and communicating things to Poſterity, by putting them into Verſe; and eſpecially Children, and young People, are beſt taught in this way. And the greater moment any thing is of, the more carefully it ought to be preſerved; which Plato himſelf thought, could be done by no better means than this. And therefore having ſpoken of the Songs which he would have compoſed for the uſe of the People, he would have it enacted, foreign, &c. That all Men and Children, whether bond or free, male or female, ſhould be bound through the whole City to ſing ſuch Songs, and never ceaſe ſo to do, &c. See Euſebius, Lib. XII. Praepar. Evang. Cap. XXXII. And Plato himſelf, Lib. II. de Legibus, where he gives a great many Cautions about this Matter, and concludes that foreign, p. 657. this must be the work of a God, or ſome God-like Man. As if he had been acquainted with what Moſes, the Man of God, or rather God himſelf here ordained, that every one ſhould have this Song in their mouths, as a means to preſerve them in the Worſhip of God alone. However, this juſtifies the admirable diſcipline of the Hebrews, in thoſe ancient times, who were taught by ſuch Hymns, as the wiſeſt Men among the Heathen in future times, thought the beſt way of Inſtruction. For which reaſon, as Ariſtotle reports in his Problems, (Sect. XIX. Probl. 28.) People anciently ſung their Laws; as the Agathyrſi (he ſaith) continued to do in his days, foreign, that they might not be forgotten. Particularly the Laws of Charondas (as Athenaeus informs us out of Hermippus) were wont to be ſung at Athens foreign, over a Glaſs of Wine. And were therefore written in ſome ſort of Verſe, or tunable Meaſure, as our incomparable Dr. Bentley hath made it probable, in his late Diſſertation on the Epiſtles of Phalaris, p. 373. Tully alſo (to add no more) tells us that Cato, in his Book de Originibus, reports, That it was the Cuſtom among the old Romans, to have the Vertues and Praiſes of famous Men ſung to a Pipe at their Feaſts. Which he thinks they learnt from the ancient Pythagoroeans in Italy; who were wont carminibus praecepta quaedam occultiùs tradere, to deliver in Verſes certain Precepts, which were the greateſt Secrets in their Philoſophy; and compoſed the Minds of the Scholars to Tranquillity, by Songs and Inſtruments of Muſick. See upon XXI Numb. 30. concerning this way of Inſtruction.
That this ſong may be a witneſs for me against the Children of Iſrael.] Teſtifying that they were ſufficiently warned, and could not complain that they were not taught their duty, and told their danger: and reproving alſo their ingratitude, and putting them in mind how ill they requited their God, v. 21.
Ver. 20. For when I have brought them unto the Land Verſe 20 which I ſware unto their Fathers, that floweth with milk and honey.] VI. 10, &c. XV. 8, 9.
And they ſhall have eaten, and filled themſelves, and waxen fat.] VIII. 10, 11, 12, &c. XXVII. 15.
Then they will turn unto other gods, and ſerve them, &c.] Againſt which he had moſt ſolemnly foremarned them, in the places before-mentioned, and XI. 16. XII. 29, 30.
Ver. 21. And it ſhall come to paſs, when many evils Verſe 21 and troubles are befaln them, that this Song ſhall teſtifie against them as a witneſs.] That they are moſt juſtly puniſhed for their foul ingratitude and unbelief, with which this Song upbraided them; having told them plainly (XXXII. 18, 19.) what would be the effect of their forſaking him; and at the delivery of it, God having ſolemnly ſaid here (v. 17.) that when they went a whoring from him, he would forſake them, and hide his face from them.
For it ſhall not be forgotten out of the mouth of their ſeed.] The Calamities which fell upon them, according to what is predicted in this Song, brought it to their remembrance when they had forgotten it, or did not regard it. For theſe words do not ſeem to be a Precept requiring them to remember this Song; but a Prediction, foretelling that their Miſeries ſhould not ſuffer them quite to forget it.
For I know their imagination, which they go about, even now before I have brought them into the Land which I ſware.] He ſaw the ſecret Inclinations and Deſigns which were in their hearts; and perceived that, at that very preſent they hankered, as we ſpeak, after Idols.
Verſe 22 Ver. 22. Moſes therefore wrote this Song, the ſame day.] And ſo did Joſhua (as he was commanded, v. 19.) who ſpake the words of this Song unto the People, as well as Moſes, XXXII. 44.
And taught it the Children of Iſrael.] Commanded them to learn it, v. 19. In order to which the Jews ſay every Man was bound to write for himſelf a Copy of it: and more than that, they make it one of the affirmative Precepts (as Maimonides tells us) which obliged every Iſraelite to write out the whole Book of the Law with his own hand. For ſo they interpret thoſe words, v. 19. Write ye this Song for you, as if they were ſpoken to all the People, and their meaning had been, Write ye this Law for you, wherein is this Song; for they were not to write the Law by ſmall parts and ſections (as his words are) but all of it intirely. And if a Man's Parents had left him a Copy, yet he was bound to write one himſelf: or if he could not write, to procure one to be written for him by ſome other Perſon, &c. See Schickard's Miſchpat Hameleck, Cap. II. Theor. V.
Verſe 23 Ver. 23. And he gave Joſhua the ſon of Nun a charge.] That is, the LORD, who had hitherto ſpoken to him by Moſes, now ſpake to him himſelf, and gave him this charge, to gain him the greater Authority. For which end he had ordered Joſhua to preſent himſelf before him, together with Moſes, verſe 14.
Be ſtrong and of a good courage.] Which he repeats to him after the death of Moſes, I Joſh. 6, 7.
For thou ſhalt bring the Children of Iſrael into the land which I ſware unto them.] I have appointed thee to be the Captain of my People, to lead them into the Land of Canaan.
And I will be with thee.] To give him ſucceſs in all his Enterpriſes. Which words being ſpoken in the audience of all the People (as may be ſuppoſed from v. 14.) made them readily ſubmit to the Authority of Joſhua, and confide in his Conduct.
Ver. 24. And it came to paſs, when Moſes had made Verſe 24 an end of writing the words of this Law in a Book, until they were finiſhed.] The whole Book of his Laws, which he put together before his death; as I ſaid on v. 9.
Ver. 25. That Moſes commanded the Levites, &c.] Verſe 25 The Prieſts, who were of the Tribe of Levi. See v. 9.
Ver. 26. Take this Book of the Law, and put it in the Verſe 26 ſide of the Ark of the Covenant of the LORD your God.] Not in the inſide of it; for he doth not ſay, put it into the Ark, but in the ſide of the Ark: that is, on the outſide, in a little Box, as Jonathan and others expound it. For it is the very ſame Phraſe with that, 1 Sam. VI. 8. where the Philiſtims are ſaid to have put the Jewels of Gold, which they returned for a Sin-offering, in a Coffer by the ſide of the Ark. Where none could put it but the High Prieſt, becauſe no Body elſe might go into the Holy Place, where the Ark was. And therefore thoſe Prieſts who received the Book of the Law from Moſes, delivered it to Eleazer, to be there placed. See Buxtorf. Hiſtor. Arcae Cap. V. and Huetius more lately in his Demonſtratio Evangelica, Propoſ. IV. Cap. de Can. Libr. Sacrorum, Sect. VIII. where he obſerves that R. Meir in both the Talmuds, Abarbinel himſelf, and many others, have been of opinion, from this very place, that the Book of the Law was put into the Ark it ſelf, being no leſs precious than the Tables of Stone, which were there. But the Scripture tells us, There was nothing in the Ark ſave the two Tables of Stone, 1 Kings VIII. 9. 2 Chron. V. 10. and their reaſon is good for nothing, the two Tables far excelling this Book, becauſe written by the Finger of God. And therefore other great Doctors among the Jews, rightly place it without the Ark, as the very words of Moſes import.
That it may be there for a witneſs againſt thee.] It was depoſited in that place, as a publick Record, that if any one ſhould falſifie or deprave any thing in the Law (as Abarbinel interprets it) he might be convicted out of this Book; which was ſacredly preſerved to be produced as a Witneſs againſt him. Or (as the Author of Tzeror Hammor expreſſes it) that if they ſhould be ſo wicked, as to loſe the Books of the Law, this Copy, kept under the care of the Prieſts, might remain to teſtifie what was the Will of God. As we ſee it did in the days of Joſiah, when it was caſually found in the Houſe of God, as they were about the reparations of it. Though I cannot ſay they found it, in the ſide of the Ark, but rather upon the Roof of the Houſe, or in the Rafters; where the Prieſts had hid it, as ſome of the Jews think, when Manaſſeh endeavoured to deſtroy this Authentick Copy of the Law, as he had done all other that he could find; and when they came to uncover the Houſe, there it appeared.
Ver. 27. For I know thy rebellion and thy ſtiff-neck.] I have been ſufficiently acquainted with your perverſe diſpoſition.
Behold, while I am yet alive with you this day, ye Verſe 27 have been rebellious against the LORD, and how much more after my death?] For it was not likely they would have a greater regard to Joſhua, than they had to him; who had ſuch near familiarity with God, as never any Man had.
Ver. 28. Gather unto me all the Elders of your Tribes.] Verſe 28 I ſuppoſe after Moſes had ſpoke to the People, what God ordered v. 1, 2, &c. (See there) he diſmiſſed them again; that he might write the Book of the Law, (v. 9.) and deliver it to the Prieſts, &c. and then write this Song (which follows in the next Chapter), v. 19, 22, &c. Which being done, he is ordered here to ſummon all the Elders of the ſeveral Tribes, (and with them all the People came, v. 30.) that he might deliver to them by word of Mouth, the Song which he had wrote.
And your Officers.] I have frequently obſerved that theſe Schoterim (which we tranſlate Officers) were but Miniſters to their Elders, or Judges. See V Exod. 14. I Deut. 15. XVI. 18. Unto which I ſhall add here only the words of Abarbinel; The Office of the Schoterim was to ſee that the Sentence which the Judges had given was obſerved, and to compel Men to it. They who would have more, may find a long Roll of Authors, who are of this mind, both Jews and Chriſtians, in Jo. Benedic. Carpzovius upon Schickard's Jus Regium; who hath alſo ſaid a great deal to the ſame purpoſe, Cap. IV. Theorem XIV.
That I may ſpeak theſe words in their ears.] The Song which God had ſuggeſted to him, and commanded him to write, v. 19, 22.
And call heaven and earth to record against them.] Call the whole World to witneſs how wicked they are, if they fall from God, after ſuch care to preſerve them in his Obedience.
Verſe 29 Ver. 29. For I know that after my death, you will utterly corrupt your ſelves.] Fall to the fouleſt Idolatry, II Judges 19.
And turn aſide from the way which I have commanded you.] Departing from that way of God, which I have delivered to you by his command. It was a very melancholy thing for Moſes to leave the World in this belief, that all his pains would be loſt upon them: but he comforted himſelf in doing his Duty to the very laſt, and omitting no means to ſecure them from Apoſtaſy.
And evil will befal you in the latter days.] This ſeems to expreſs a foreſight that they would not immediately revolt; but after the death of Joſhua, and of the Elders who ſurvived him, II Judges 7, 11, 12, &c.
Becauſe ye will do evil in the ſight of the LORD, to provoke him to anger through the work of your hands.] By making Images, after the manner of other Nations, and bowing down to them, and worſhipping them, II Judges 12, 13. III. 7. where the Groves ſignifie the Images in the Groves.
Verſe 30 Ver. 30. And Moſes ſpake.] With the aſſiſtance of Joſhua, XXXII. 44.
In the ears of all the Congregation of Iſrael.] Whom the Elders and Officers (v. 28.) had aſſembled, according to their Tribes and Families: unto whom they went ſeverally, and ſpake theſe words in their hearing.
The words of this ſong.] Which follows in the next Chapter; and much differs, in the raiſed Expreſſions and loftineſs of the Stile, from the reſt of this Book hitherto.
Ʋntil they were ended.] Omitted nothing, but compleatly delivered this Song to them. Or, they ſpake all theſe words to them, at the ſame time, with one continued Speech. I obſerved before that the moſt ancient way of Inſtruction was by Poetical Compoſitions; which was more ancient than Rhetorical Diſcourſes. And as their chief Learning did conſiſt of Poetry, ſo the excellency of their Poetry was ſeen in the proper and native Subject of this Faculty; that is, in Matters of ſacred uſe or obſervation. From whence the Title of Vates deſcended unto Secular and Prophane Poets, who detained the manner of Speech uſed by the former. But, as Conradus Pellicanus here truly obſerves, (and ſee my Notes on XV Exod. 1.) the Scripture Poetry doth not conſiſt in the cadency and number of Syllables contrived to pleaſe the ear; but in brief and weighty Sentences, ſimply and ſincerely compoſed, in a lively manner, to enlighten the Underſtandings, move the Affections, and ſtick in the Memory. And the Ancients (as a great Man of our own obſerves) had this advantage of later Poets, That the Faſhion of the World (as he ſpeaks) in their times, was more apt to raviſh their thoughts with admiration; wonderful Events being then more frequent, and their frequency not abating, but rather increaſing their wonderment, becauſe their variety was very great, and the apprehenſion of inviſible, or ſupernatural Powers in thoſe Events was uſual and undoubted. So that admiration was then inforced upon Men, and the Breaſts of thoſe who diligently obſerved thoſe Events, or were any way diſpoſed by Nature to it, were inſpired with lively and ſublime Affections, apt to vent themſelves in ſuch Poetical Phraſe and Reſemblances as we cannot reach; unleſs we raiſe our Invention by Imitation, and ſtir up Admiration by Meditation and Study. But now, our Senſes being neither moved with ſuch extraordinary Effects of God's Power, nor our Minds bent to obſerve the ways of his Wiſdom, ſo as to be ſtricken with true obſervation of them: we have fewer good Sacred Poems, than of any other kind.
Thus Dr. Jackson, Book I. on the Creed, Chap. XIV. David Chytraeus alſo hath an excellent Diſcourſe on this Subject, to ſhow that the ancient Poetry among the Heathen, contained the Doctrine of God and of Celeſtial Things; all the Offices and Rewards of Vertue, with the Puniſhment of Vice; the Hiſtory of their Kings, and the noble Acts of famous Men, Tome I. of his Works, p. 154, &c. Where he confirms this out of the Verſes of Orpheus, who lived (as he computes) about an Hundred and fifty years before David; and thoſe of Pindar, Simonides, and the reſt, who lived in the time of the War with Xerxes. But Moſes led the way to them all; whoſe Mind was raiſed to that Sublimity of Thoughts and Speech, which we find in his Songs, by admiration of thoſe ſtrange Events which he ſaw, XV Exod. XXI Numb. and here in the next Chapter: wherein he was followed by Deborah, Barak, and Hannah, &c. in after times, V Judges, 1 Sam. II.