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D E U T E R O N O M Y
CHAP. XI.
With this chapter Moses concludes his preface to the repetition of the
statutes and judgments which they must observe to do. He repeats the
general charge
(ver. 1),
and, having in the close of the foregoing chapter begun to mention the
great things God had done among them, in this,
I. He specifies several of the great works God had done before their
eyes,
II. He sets before them, for the future, life and death, the blessing
and the curse, according as they did, or did not, keep God’s
commandments, that they should certainly prosper if they were obedient,
should be blessed with plenty of all good things
(ver. 8-15),
and with victory over their enemies, and the enlargement of their coast
thereby,
But their disobedience would undoubtedly be their ruin,
III. He directs them what means to use that they might keep in mind
the law of God,
And,
IV. Concludes all with solemnly charging them to choose which they
would have, the blessing or the curse,
&c.
| Persuasives to Obedience. | B. C. 1451. |
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1 Therefore thou shalt love the LORD thy God, and keep his
charge, and his statutes, and his judgments, and his
commandments, alway.
2 And know ye this day: for I speak not with your children
which have not known, and which have not seen the chastisement of
the LORD your God, his greatness, his mighty hand, and his
stretched out arm,
3 And his miracles, and his acts, which he did in the midst of
Egypt unto Pharaoh the king of Egypt, and unto all his land;
4 And what he did unto the army of Egypt, unto their horses,
and to their chariots; how he made the water of the Red sea to
overflow them as they pursued after you, and how the LORD hath
destroyed them unto this day;
5 And what he did unto you in the wilderness, until ye came
into this place;
6 And what he did unto Dathan and Abiram, the sons of Eliab,
the son of Reuben: how the earth opened her mouth, and swallowed
them up, and their households, and their tents, and all the
substance that was in their possession, in the midst of all
Israel:
7 But your eyes have seen all the great acts of the LORD which
he did.
Because God has made thee as the stars of heaven for multitude
(so the preceding chapter concludes), therefore thou shalt love the
Lord thy God (so this begins). Those whom God has built up into
families, whose beginning was small, but whose latter end greatly
increases, should use that as an argument with themselves why they
should serve God. Thou shalt keep his charge, that is, the
oracles of his word and ordinances of his worship, with which they were
entrusted and for which they were accountable. It is a phrase often
used concerning the office of the priests and Levites, for all Israel
was a kingdom of priests, a holy nation. Observe the connection of
these two: Thou shalt love the Lord and keep his charge,
since love will work in obedience, and that only is acceptable
obedience which flows from a principle of love.
Mention is made of the great and terrible works of God which their
eyes had seen,
v. 7.
This part of his discourse Moses addresses to the seniors among
the people, the elders in age; and probably the elders in office were
so, and were now his immediate auditors: there were some among them
that could remember their deliverance out of Egypt, all above fifty,
and to them he speaks this, not to the children, who knew it by hearsay
only,
v. 2.
Note, God’s mercies to us when we were young we should remember and
retain the impressions of when we are old; what our eyes have seen,
especially in our early days, has affected us, and should be improved
by us long after. They had seen what terrible judgments God had
executed upon the enemies of Israel’s peace,
1. Upon Pharaoh and the Egyptians that enslaved them. What a fine
country was ruined and laid waste by one plague after another, to force
Israel’s enlargement!
v. 3.
What a fine army was entirely drowned in the Red Sea, to prevent
Israel’s being re-enslaved!
v. 4.
Thus did he give Egypt for their ransom,
Isa. xliii. 3.
Rather shall that famous kingdom be destroyed than that Israel shall
not be delivered.
2. Upon Dathan and Abiram that embroiled them. Remember what he did
in the wilderness
(v. 5),
by how many necessary chastisements (as they are called,
v. 2)
they were kept from ruining themselves, particularly when those daring
Reubenites defied the authority of Moses and headed a dangerous
rebellion against God himself, which threatened the ruin of a whole
nation, and might have ended in that if the divine power had not
immediately crushed the rebellion by burying the rebels alive, them and
all that was in their possession,
v. 6.
What was done against them, though misinterpreted by the disaffected
party
(Num. xvi. 41),
was really done in mercy to Israel. To be saved from the mischiefs of
insurrections at home is as great a kindness to a people, and therefore
lays them under as strong obligations, as protection from the invasion
of enemies abroad.
8 Therefore shall ye keep all the commandments which I command
you this day, that ye may be strong, and go in and possess the
land, whither ye go to possess it;
9 And that ye may prolong your days in the land, which the
LORD sware unto your fathers to give unto them and to their seed,
a land that floweth with milk and honey.
10 For the land, whither thou goest in to possess it, is not
as the land of Egypt, from whence ye came out, where thou sowedst
thy seed, and wateredst it with thy foot, as a garden of herbs:
11 But the land, whither ye go to possess it, is a land of
hills and valleys, and drinketh water of the rain of heaven:
12 A land which the LORD thy God careth for: the eyes of the
LORD thy God are always upon it, from the beginning of the year
even unto the end of the year.
13 And it shall come to pass, if ye shall hearken diligently
unto my commandments which I command you this day, to love the
LORD your God, and to serve him with all your heart and with all
your soul,
14 That I will give you the rain of your land in his due
season, the first rain and the latter rain, that thou mayest
gather in thy corn, and thy wine, and thine oil.
15 And I will send grass in thy fields for thy cattle, that
thou mayest eat and be full.
16 Take heed to yourselves, that your heart be not deceived,
and ye turn aside, and serve other gods, and worship them;
17 And then the LORD‘s wrath be kindled against you, and he
shut up the heaven, that there be no rain, and that the land
yield not her fruit; and lest ye perish quickly from off the
good land which the LORD giveth you.
Still Moses urges the same subject, as loth to conclude till he had
gained his point. “If thou wilt enter into life, if thou wilt
enter into Canaan, a type of that life, and find it a good land indeed
to thee, keep the commandments: Keep all the commandments which I
command you this day; love God, and serve him with all your
heart.”
I. Because this was the way to get and keep possession of the promised
land.
1. It was the way to get possession
(v. 8):
That you may be strong for war, and so go in and possess
it. So little did they know either of hardship or hazard in the
wars of Canaan that he does not say they should go in and fight for it;
no, they had nothing in effect to do but go in and possess it. He does
not go about to teach them the art of war, how to draw the bow, and use
the sword, and keep ranks, that they might be strong, and go in and
possess the land; no, but let them keep God’s commandments, and their
religion, while they are true to it, will be their strength, and secure
their success.
(2.) It was the way to keep possession
(v. 9):
That you may prolong your days in this land that your eye is
upon. Sin tends to the shortening of the days of particular persons and
to the shortening of the days of a people’s prosperity; but obedience
will be a lengthening out of their tranquillity.
II. Because the land of Canaan, into which they were going, had a more
sensible dependence upon the blessing of heaven than the land of Egypt
had,
Egypt was a country fruitful enough, but it was all flat, and was
watered, not as other countries with rain (it is said of Egypt,
that it has no rain), but by the overflowing of the river Nile
at a certain season of the year, to the improving of which there was
necessary a great deal of the art and labour of the husbandman, so that
in Egypt a man must bestow as much cost and pains upon a field as upon
a garden of herbs. And this made them the more apt to imagine that the
power of their own hands got them this wealth. But the land of Canaan
was an uneven country, a land of hills and valleys, which not only gave
a more pleasing prospect to the eye, but yielded a greater variety of
soils for the several purposes of the husbandman. It was a land that
had no great rivers in it, except Jordan, but drank water of the
rain of heaven, and so,
1. Saved them a great deal of labour. While the Egyptians were ditching
and guttering in the fields, up to the knees in mud, to bring water to
their land, which otherwise would soon become like the heath in the
wilderness, the Israelites could sit in their houses, warm and easy,
and leave it to God to water their land with the former and the latter
rain, which is called the river of God
(Ps. lxv. 9),
perhaps in allusion to, and contempt of, the river of Egypt, which that
nation was so proud of. Note, The better God has provided, by our
outward condition, for our ease and convenience, the more we should
abound in his service: the less we have to do for our bodies the more
we should do for God and our souls.
2. So he directed them to look upwards to God, who giveth us rain
form heaven and fruitful seasons
(Acts xiv. 17),
and promised to be himself as the dew unto Israel,
Hos. xiv. 5.
Note,
(1.) Mercies bring with them the greatest comfort and sweetness when we
see them coming from heaven, the immediate gifts of divine Providence.
(2.) The closer dependence we have upon God the more cheerful we should
be in our obedience to him. See how Moses here magnifies the land of
Canaan above all other lands, that the eyes of God were always upon
it, that is, they should be so, to see that nothing was wanting,
while they kept close to God and duty; its fruitfulness should be not
so much the happy effect of its soil as the immediate fruit of the
divine blessing; this may be inferred from its present state, for it is
said to be at this day, now that God has departed from it, as barren a
spot of ground as perhaps any under heaven. Call it not Naomi:
call it Marah.
III. Because God would certainly bless them with an abundance of all
good things if they would love him and serve him
(v. 13-15):
I will give you the rain of your land in due season, so that
they should neither want it when the ground called for it nor have it
in excess; but they should have the former rain, which fell at
seed-time, and the latter rain, which fell before the harvest,
This represented all the seasonable blessings which God would bestow
upon them, especially spiritual comforts, which should come as the
latter and former, rain,
Hos. vi. 3.
And the earth thus watered produced,
1. Fruits for the service of man, corn and wine, and oil,
Ps. civ. 13-15.
2. Grass for the cattle, that they also might be serviceable to man,
that he might eat of them and be full,
v. 15.
Godliness hath here the promise of the life that now is; but the
favour of God shall put gladness into the heart, more than the increase
of corn, and wine, and oil will.
IV. Because their revolt from God to idols. would certainly be their
ruin: Take heed that your hearts be not deceived,
v. 16, 17.
All that forsake God to set their affection upon, or pay their devotion
to, any creature, will find themselves wretchedly deceived to their own
destruction; and this will aggravate it that it was purely for want of
taking heed. A little care would have prevented their being imposed
upon by the great deceiver. To awaken them to take heed, Moses here
tells them plainly that if they should turn aside to other gods,
1. They would provoke the wrath of God against them; and who knows
the power of that anger?
2. Good things would be turned away from them; the heaven would
withhold its rain, and then of course the earth would not yield its
fruit.
3. Evil things would come upon them; they would perish quickly form off
this good land. And the better the land was the more grievous it would
be to perish from it. The goodness of the land would not be their
security, when the badness of the inhabitants had made them ripe for
ruin.
18 Therefore shall ye lay up these my words in your heart and
in your soul, and bind them for a sign upon your hand, that they
may be as frontlets between your eyes.
19 And ye shall teach them your children, speaking of them when
thou sittest in thine house, and when thou walkest by the way,
when thou liest down, and when thou risest up.
20 And thou shalt write them upon the door posts of thine
house, and upon thy gates:
21 That your days may be multiplied, and the days of your
children, in the land which the LORD sware unto your fathers to
give them, as the days of heaven upon the earth.
22 For if ye shall diligently keep all these commandments which
I command you, to do them, to love the LORD your God, to walk in
all his ways, and to cleave unto him;
23 Then will the LORD drive out all these nations from before
you, and ye shall possess greater nations and mightier than
yourselves.
24 Every place whereon the soles of your feet shall tread shall
be yours: from the wilderness and Lebanon, from the river, the
river Euphrates, even unto the uttermost sea shall your coast be.
25 There shall no man be able to stand before you: for the
LORD your God shall lay the fear of you and the dread of you upon
all the land that ye shall tread upon, as he hath said unto you.
Here,
I. Moses repeats the directions he had given for the guidance and
assistance of the people in their obedience, and for the keeping up of
religion among them
(v. 18-20),
which is much to the same purport with what we had before,
&c. Let us all be directed by the three rules here given:–
1. Let our hearts be filled with the word of God: Lay up these words
in your heart and in your soul. The heart must be the treasury or
store-house in which the word of God must be laid up, to be used upon
all occasions. We cannot expect good practices in the conversation,
unless there be good thoughts, good affections, and good principles, in
the heart.
2. Let our eyes be fixed upon the word of God. “Bind these words for a
sign upon your hand, which is always in view
and as frontlets between your eyes, which you cannot avoid the
sight of; let them be as ready and familiar to you, and have your eye
as constantly upon them, as if they were written upon your
door-posts, and could not be overlooked either when you go out or
when you come in.” Thus we must lay God’s judgments before us,
having a constant regard to them, as the guide of our way, as the rule
of our work,
3. Let our tongues be employed about the word of God. Let it be the
subject of our familiar discourse, wherever we are; especially with our
children, who must be taught the service of God, as the one thing
needful, much more needful than either the rules of decency or the
calling they must live by in this world. Great care and pains must be
taken to acquaint children betimes, and to affect them, with the word
of God and the wondrous things of his law. Nor will any thing
contribute more to the prosperity and perpetuity of religion in a
nation than the good education of children: if the seed be holy, it is
the substance of a land.
II. He repeats the assurances he had before given them, in God’s name,
of prosperity and success if they were obedient.
1. They should have a happy settlement,
Their days should be multiplied; and, when they were fulfilled, the
days of their children likewise should be many, as the days of heaven,
that is, Canaan should be sure to them and their heirs for ever, as
long as the world stands, if they did not by their own sin throw
themselves out of it.
2. It should not be in the power of their enemies to give them any
disturbance, nor make them upon any account uneasy. “If you will
keep God’s commandments, and be careful to do your duty
(v. 22),
God will not only crown the labours of the husbandman with plenty of
the fruits of the earth, but he will own and succeed the more glorious
undertakings of the men of war. Victory shall attend your arms; which
way soever they turn, God will drive out these nations, and put you in
possession of their land,”
Their territories should be enlarged to the utmost extent of the
promise,
And all their neighbours should stand in awe of them,
Nothing contributes more to the making of a nation considerable abroad,
valuable to its friends and formidable to its enemies, than religion
reigning in it; for who can be against those that have God for them?
And he is certainly for those that are sincerely for him,
| The Blessing and the Curse. | B. C. 1451. |
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26 Behold, I set before you this day a blessing and a curse;
27 A blessing, if ye obey the commandments of the LORD your
God, which I command you this day:
28 And a curse, if ye will not obey the commandments of the
LORD your God, but turn aside out of the way which I command you
this day, to go after other gods, which ye have not known.
29 And it shall come to pass, when the LORD thy God hath
brought thee in unto the land whither thou goest to possess it,
that thou shalt put the blessing upon mount Gerizim, and the
curse upon mount Ebal.
30 Are they not on the other side Jordan, by the way where
the sun goeth down, in the land of the Canaanites, which dwell in
the champaign over against Gilgal, beside the plains of Moreh?
31 For ye shall pass over Jordan to go in to possess the land
which the LORD your God giveth you, and ye shall possess it, and
dwell therein.
32 And ye shall observe to do all the statutes and judgments
which I set before you this day.
Here Moses concludes his general exhortations to obedience; and his
management is very affecting, and such as, one would think, should have
engaged them for ever to God, and should have left impressions upon
them never to be worn out.
I. He sums up all his arguments for obedience in two words, the
blessing and the curse
(v. 26),
that is, the rewards and the punishments, as they stand in the promises
and the threatenings, which are the great sanctions of the law, taking
hold of hope and fear, those two handles of the soul, by which it is
caught, held, and managed. These two, the blessing and the curse, he
set before them, that is,
1. He explained them, that they might know them; he enumerated the
particulars contained both in the blessing and in the curse, that they
might see the more fully how desirable the blessing was, and how
dreadful the curse.
2. He confirmed them, that they might believe them, made it evident to
them, by the proofs he produced of his own commission, that the
blessing was not a fool’s paradise, nor the curse a bugbear, but that
both were real declarations of the purpose of God concerning them.
3. He charged them to choose which of these they would have, so fairly
does he deal with them, and so far is he from putting out the eyes
of these men, as he was charged,
They and we are plainly told on what terms we stand with Almighty God.
(1.) If we be obedient to his laws, we may be sure of a blessing,
But,
(2.) If we be disobedient, we may be as sure of a curse,
Say you to the righteous (for God has said it, and all the world
cannot unsay it) that it shall be well with them: but woe to the
wicked, it shall be ill with them.
II. He appoints a public and solemn proclamation to be made of the
blessing and curse which he had set before them, upon the two mountains
of Gerizim and Ebal,
We have more particular directions for this solemnity in
&c., and an account of the performance of it,
&c. It was to be done, and was done, immediately upon their coming into
Canaan, that when they first took possession of that land they might
know upon what terms they stood. The place where this was to be done is
particularly described by Moses, though he never saw it, which is one
circumstance among many that evidences his divine instructions. It is
said be near the plain, or oaks, or meadows, of
Moreh, which was one of the first places that Abraham came to in
Canaan; so that in sending them thither, to hear the blessing and the
curse, God reminded them of the promise he made to Abraham in that very
place,
The mention of this appointment here serves,
1. For the encouragement of their faith in the promise of God, that
they should be masters of Canaan quickly. Do it (says Moses) on the
other side Jordan
(v. 30),
for you may be confident you shall pass over Jordan,
v. 31.
The institution of this service to be done in Canaan was an assurance
to them that they should be brought into possession of it, and a token
like that which God gave to Moses
You shall serve God upon this mountain. And,
2. It serves for an engagement upon them to be obedient, that they
might escape that curse, and obtain that blessing, which, besides what
they had already heard, they must shortly be witnesses to the solemn
publication of
(v. 32):
“You shall observe to do the statutes and judgements, that you
may not in that solemnity be witnesses against yourselves.”
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