Deuteronomy 31

Unto the land which the Lord hath sworn unto their fathers to give them. See viii. 1. x. 13. xxx. 20. And thou shall cause them to inherit it.] Put them into possession of it, (iii. 28.) tion, to radko him raoro carefully observe the end and design of it. Sleep is a common word for death, cither of good men or bad; which was not used merely as a soft expression of that, which the heathen dreaded as the most terrible of all things; but to put them in mind, perhaps, that death should not last always, but they should as certainly rise ngain, 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 men’s 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 liim, they would forsake him, and worship other gods. (See Tsal. cvi. 30. 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 Canaanitcs, who were the former inhabitants, but, being expelled, became strangers of the land. And thus Onkelos seems to have understood it, who translates it,‘aftir the idols of the people of the land. Which was a 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, (Judg. vi. 10.) And will forsake me.] For he looked upon himself as forsaken (that is, not worshipped), if they worshipped any other god with him, (Exod. xx. 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. (Exod. xx. 22/23. xxiii. 32, 33. Dcut. v. 3, 4, &c. vi. 3, 4;&c.) among the old Romans to have the virtues and praises of famous men sung to a pipe at their feasts; which he thinks they learnt from the ancient Pythagoreans in Italy, who. were wont, carminibus prcecepta qucedam occultius 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 music. See upon Numb. xxi. 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 toldtheir danger; and reproving also their ingratitude, and putting them in mind how ill they requited their God, (ver. 21.)

Deuteronomy 31:1

JjlND Moses went, and spake these words 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 ihus they render them, <rvviri\t<n AaAwv Travrag rovg \6yovg tovtovc, he finished speaking all these words* For which I sec no warrant, nor is it likely he could speak all •that here folloNvs at the same time; *

Deuteronomy 31:2

And he said unto them, I am a hundred and twenty years oldjhis day. This shews 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) arc exactly proportioned. For so these words arc expounded in Sota, cap. 1. * To-day my years arc completed; 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 and sixtyfive years, which are proportioned to the days of the sun’s. annual course," lib. iii. de Termino Vitas, sect. 5. 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 ver. 14. where ho 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; (sec’Numb, xxvii. 17.) not because lie wanted vigour, 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 farther; as the following words explain it. Also the Lord hath said unto me, Thou shalt not go over this Jordan.] The particle wc translate also, often signifies for; and is so translated by us in divers places; particularly* in lsa. iii. 7, Jer. xvii. 8. And being so taken here, the sense of these words is plain and easy; 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.

Deuteronomy 31:3

The Lord thy God,he shall go over before thee. Conduct them by the ark of his presence. (Josh. iii. 5. 11". and see Exod. xxiii. 23. and Dcut. ix. 3.) And he shall destroy these nations from before thee, and thou shalt possess them.’] Exod. xxxiv. 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, (Nunib, xxvii. 18. 21.)

Deuteronomy 31:4

And the Lord shall do unto them as Tie did to Sihon and to Og, kings of the Amorites, &c.) See Numb. xxiv, 24. 34, 35.

Deuteronomy 31:5

And the Lord shall give themup before thy 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, 8cc, (See vii. 2, 3^5. 27. xii. 1, 2, &c.)

Deuteronomy 31:6

Be strong, and of a good courage. By faith in God; which their forefathers 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 a 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, 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, (Josh. i. 5.) And it is applied by the apostle unto all faithful Christians, to encourage their hope of being conducted through all difficulties and dangers uuto their heavenly inheritance^ (Heb. xiii. 5.)

Deuteronomy 31:7

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, ver. G.. For thou must go with this people.] Be their leader and commander-in-chief, by God’s special order, (Numb. xxvii. 21.)

Deuteronomy 31:8

And the Lord, he it is that doth go before thee, and will be with thee. Josh. i. 9. He will not fail thee, nor forsake thee.] Sec ver. 6. Fear not, neither be dismayed.] The same which he said to the people, ver. G. 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 tho Hebrew from that ver. G. which is, be not afraid: but tho LXX. and tho Vulgar use the same word to express both; which denotes such a consternation, as disables a man to do his duty; which is the proper import of this word.

Deuteronomy 31:9

And Moses wrote this law. Some understand by this law, only the book of Deuteronomy; for which I can see no reason, tho’ Scripture calling all that is contained in the five books of Moses by the name of the law. St. Paul, for instance, in Galat. iii. 21. asks this question, Do you not hear the law? and then quotes what wo read in Gen. xvi. 21. And so Nehemiah saith, x. 34, 35. that they brought first-fruits unto God, as it is written in the law, viz. Exod. xiii. 12. xxiii. 19. And Josiah put away the workers with familiar spirits, &c. that he might perform the words of the law, (2 Kings xxiiii. 24.) which we find Lev. xix. 30. xx: 6. 27. And Hezekiah 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 twenty-eighth and twenty-ninth 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 Itad 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, ver. 14. Thy days approach, that thou must die; which doth not imply he^vas 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 alono might touch tho ark, in which this law was to bo laid, (ver. 2G.) Tho Kohathitcs, who were mere Lcvites, 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 shewn Numb.iv. 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, (Josh. iii. 3.6.) when they compassed Jericho, (Josh. vi. 6.) and when tho temple of Solomon was dedicated, and the ark brought into it, (1 Kings viii. “3, 4. 6.) When David,indced,brought the ark to Jerusalem, it is said tho Levitcs bare itbut at the same time the priests also were summoned to take caro of it; which shews the Levites bare it as their servants, (1 Chron. xv. 2. And unto all the elders of Isr ad.] As he delivered this book of the law, that is, the whole Pentateuch (as Abarbincland others of the Jews understand it) unto the priests, commanding them to preserve it safe near tho ark; (ver. 24.) so ho delivered another copy of this book to tho ciders of every tribe, as the Jews affirm in Dcbarim 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 tho priests, to bo preserved in the holy place, gave one to each tribe, which he committed to tho care of the elders of it. Thus Maimonides, also, in his preface to Jad Chazakah, as Buxtorf observes, in Histor. Areas 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.

Deuteronomy 31:10

And Moses commanded them. Both the 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 men’s minds were also freed from cares by the release of their debts, was likely to make a greater impression upon them.

Deuteronomy 31:11

When all Israel is come to appear before the Lord thy God, in the place which he shall chQOse. 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 hear* ing.] This order being directed, not to all Israel, but to a particular person, plainly imports, thatthe supreme governor, 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 tho sagan (or vicar of the highpriest), who delivered it to the high-priest, and he to the’king; who stood up to receive it, and then sat down to read. All this expresses the reverence with ^vhich 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 stopped, to those words, (vi. 4.) " Hoar, O Israel,” &c.which having also read, he omitted the rest till he came to chap, xi. 13. “And CHAP. XXXI.] UPON DEUTERONOMY. it shall come to pass, if thou wilt hearken diligently/’ &c. reading on to ver. 22. And then skipped 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 twenty-seventh and twenty-eighth chapters, till he had ended all that section of the law. Thus the Mischna, in the title Sota, cap. 7. sect. 8. which AVagenseil 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. 17. sect. 1. 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 wken he performed this office. And before he began to read, he made a prayer to God; and all this (he adds) w r as 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 Wagcnscil observes out of Maimonidcs.

Deuteronomy 31:12

Gather the people together. All that came 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 plates 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. 11. (See upon Lev. xix. 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 Nehcm. viii. 2, 3.) To whom some person of authority read the law in their court, while the king or the house of David was reading it in the court of the men of Israel. And the stranger tltat 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 public 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 Tcad it, (vi. 7, 8. xi. 1G.) they thought it most reasonable to have it read on the sabbath in their public assemblies, where some portion of the law was read; but now the whole volume, as an authentic testimony of the whole nation, to the truth of what is contained in these books.

Deuteronomy 31:13

Tliat their children which have not lenown 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 M.oses. Accordingly we find that Joshua, their supreme governor 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, (Josh. viii. 34, 35.) But from that time to the reign of Jehoshaphat, (2,Chron. xvii. 7, 8, &c.) which is commonly computed to be five hundred and thirty years, we find no mention of a public 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, (Nehera. viii. 2, 3, &c.) By which neglect they more easily Tell into idolatry, and continued in it, more or less, till that captivity; for a forgetfulncss of the law ensued upon this neglect.

Deuteronomy 31:14

And the Lord said unto Moses, Behold, 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, (Numb. x*vii.) Call Joshua, and present yourselves 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, (ver. 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 governor; as he had been before ordained publicly by God’s order, (Numb, xxvii. 18, 19, &c.) And Moses and Joshua went, and presented themselves in tlie 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 itself. 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.

Deuteronomy 31:15

And the Lord appeared in the tabernacle in a pillar of a cloud. - This signifies, that the glory of thc*Lord (as other places speak) appeared unto them, and unto the people, as it had.dohc upon many occasions, (Exod. xxxiii. 9, 10. Numb. ix. 15. xvi. 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 Numb. xvi. 42. For the cloud was’always upon the tabernacle; (Exod. xl. 35. 38. Numb. ix. 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.

Deuteronomy 31:16

And the Lordsaid unto Moses. Out of the cloud, 1 suppose, as he did, Numb. xvi. 44. Behold, thou shalt sleep ivith thy fathers.] He fir^t admonished Moses again of his departure, in the audience,! suppose, of Joshua, who heard all the following admoni*

Deuteronomy 31:17

Then my anger shall be kindled against them in that day. So we read it was upon their very first apostacy to idolatry, (Judg. ii. 14.) and continued so in all ages, as we read frequently in that and the following books. (See there, ver. 20. and iii. 8, &c.) A7id I will forsake them.] Go no longer before them against their enemies, but deliver them up into their hands, (ver. 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 sanctuary, and he left it (as he there speaks) to be polluted and defiled by robbers. And so it hero follows. So that they will say on that day, Are not time evils come ttpon us, because our God is not among us?] For whithersoever they went out, the hand of the Lord tvas against them for evil, as we read Judg. ii. 15. t hich was so remarkable a change, that it could not but at last make them reflect upon the causo of it; as we fiud it did, and moved them to cry unto tho Lord for help, (iii. 9. 15. iv. 3, &c.)

Deuteronomy 31:18

And J will mrely 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 call it), whereiu they now are. For they themselves take notice, that these words havo been fulfilled by the many calamities which have befallen them since the destruction of Jerusalem by the Romans. This appears from Schebet Judah, where Solomon Virga) 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. 13. -

Deuteronomy 31:19

Now therefore write ye. This shews these w r ords were directed both to Moses and to Joshua, who was to take care, after Moses’s death, to see this command observed. This song for you*] Which follows in the thirty-second 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, Aav iravra av^ga koi 7reuSa, &c. that all men and children, whether bond or free, male or female, shoidd be bound through the whole city to sing such songs, and never cease so to do, &c. - (See Eu’scbius, lib.xii. Praepar.Evang. cap. 32.) And Plato himself, lib. ii. de Legibus; where he gives a great many cautions about this mat? ter, and concludes that Tovro & Osou, f) Qdov rivbe, Sv ut), p. 657. this must be tlie work of a god, or some godlike man. As if be 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 tho 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. 19- probl. 28.) people anciently-Sung their laws, as the Agathyrsi (he saith) continued to do in his days, “Ojtwc w nr«Aa&uvrcu, that they might not be forgotten.’ Particularly the laws of Charondas (as Athenccus informs us out of Hermippus) were wont to be sung at Athens, Trap* olvov, over a glass of wine; and were therefore written in some sort of verse, or tunable measure, as our incomparable Dr.Uentley hath made it probable, in his late Dissertation on the Epistles ofPhalaris, p. 373. Tully also (to add no more) tells us, that Cato, in his book de Originibus, reports, that it was the custom

Deuteronomy 31:20

For when I have brought them unto the land wlrich Isivare unto their fathers, thatjloweth with milk and honey. See vi. 10, &c. xv. 8, 9. And they shall have eaten, and filled themselves, and waxen fat.] See viii. 10 — 12, &c. xxvii. 15. Then they will turn unto other gods, and serve them, &c] Against which he had most solemnly forewarned them, in the places beforcmentioned, and xi. 16. xii. 29, 30.

Deuteronomy 31:21

And it shall come to pass, when many evils and troubles are befallen them, that this song shall testify against them as a tvitness. 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, (ver. 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 n<nv, before I have brought them into the land which Isware.] 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.

Deuteronomy 31:22

Moses therefore wrote this song tfie same day. And so did Joshua, (as he was commanded, ver. 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 tliem to learn it, (ver. 19.) In order to which, the Jews say, eve ry 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, (ver. 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 entirely. 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 vol. h. person, &c. (SeeSchickard’s Mischpat Hammelech, cap. 2. Theor.5.)

Deuteronomy 31:23

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, (ver. 14.) Be strong, and of a good courage.] Which he repeats to, him after the death of Moses, Josh. i. 6, 7. For thou shalt bring the children of Israel into the land which I sxoare unto them.] 1 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 maybe supposed from ver. 14.) made them readily submit to the authority of Joshua, and confide in his conduct/

Deuteronomy 31:24

And it came to pass, when. Moses had made an end of writing the xvords 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 ver. 9.

Deuteronomy 31:25

Iliat Moses commanded the Levites, &c. The priests, who were of the tribe of Levi. (See ver. 9.)

Deuteronomy 31:26

Take this book of the law, mid put it in the 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 Philistines 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 nobody 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 Eleazar, to be there placed. See Buxtorf. Histor. Arcze, cap. 5. and Huetius, more lately,: in his Demonstratio Evangelica, propos. iv. cap. de Can. Libr. Sacrorum, sect. 8. where he observes, that li.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 itself, 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 public record, that if any one should falsify or deprave any thing in the law (as Abarbinel interprets it), he might be convicted out of thisbook, which was sacredly preserved to be produced as a witness against him. Or(astheaiUhorof TzerorHammor 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 testify 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; Microsoft® [chap. XXXII. where the prie-sts liad hid it, as some of the Jews think, when Manasseh endeavoured to destroy this authentic copy of the law, as he had done all other that ho could find; and when they came to uncover the house, there it appeared.

Deuteronomy 31:27

For I htoiv 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 have been rebellious against the Lord; and hoiv 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.

Deuteronomy 31:28

Gather unto me all the elders of your tribes. I suppose after Moses had spoke to the peoplo what God ordered, ver. 1, 2, &c. (see there), he dismissed them again, that he might write the book of the law, (ver. 0.) and deliver it to the priests, &c. and then write this song (which follows in the next chapter), ver. 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, ver. 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 those schoterim (which we translate officers) were but ministers to their ciders or judges. (See Exod. v. 14. Deut. i. 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 w r ho 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. 4. Theor. 14. That I may speak these words in their ears.] The song which God had suggested to him, and commanded him to writo, (ver. 19. 22.) And call heaven and earth to record against them.] Call the whole world to witness how wicked they arc, if they fall from God, after such care to preserve them in his obedience. <

Deuteronomy 31:29

For I know that after my death you will utterly corrupt yourselves. Fall to the foulest idolatry. (Judg.ii. 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 this 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 apostacy. And evil v;ill 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, (Judg. ii. 7. 11, 12, &c) Because ye will do evil in the sight of the Lord, to provoke him to anger through the zvork of your hands.] By making images, after the manner of other nations, and bowing down to them, and worshipping them, Judg. ii. 12, 18. iii.7. where the groves signify tho images in the groves.

Deuteronomy 31:30

And Moses spake. With the assistance of Joshua, xxxii. 41. In the ears of all the congregation of Israel.] Whom the ciders and officers (ver. 28.) had assembled, according to their tribes and families; unto whom they went severally, and spake these words in their hearing. TJte words of this song.] Which follows in the next chapter, and much differs, in the raised expressions and loftiness of the style, from tho rest of tuis book hitherto. Until they were ended.] Omitted nothing, but completely 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 masters of sacred use or observation: from whence the title of vates descended unto secular and profane poets, who retained the manner of speech used by the former. But, as Conrad us Pellicanus here truly observes, (and see my notes oh Exod. xv. 1.) the Scripture poetry doth not consist in the cadency and number, pf 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 w r onderment, 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 enforced 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 phrases and resemblances as we cannot reach, unless wc raise our invention by imitation, and sXir 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, w r e haye fewer good sacred poems than of any other kind.” Thus Dr. Jackson, book i. on the Creed, chap. 14. David Chytraeus also hath an excellent discourse on this subject, to shew that the ancient poetry among the heathen contained the doctrine of God, and of celestial things; all the offices and rewards of virtue, with the punishment of vice; the history of their kings, and the noble acts of famous men, torn. i. of his works, p. 154, &c. where he confirms this out of the verses of Orpheus, who lived (as he computes) about a hundred and fifty years before David; and those of Pindar, Simonides, and the rest, who lived in the timo of the war with Xerxes. But Moses led the way to them all; whose mind w r as raised to that sublimity of thoughts and speech which we find in his songs, by admiration of those strange events which he saw, Exod. xv. Numb. xxi. and here in the next chapter, wherein he was followed by Deborah, Barak, and Hannah, &c. in aftertimes, Judg. v. 1 Sara. ii.