Chapter commentary
Deuteronomy Chapter 4
서론
Untitled
繁體中文
English original
In this chapter we have, I. A most earnest and pathetic exhortation to obedience, both in general, and in some particular instances, backed with a great variety of very pressing arguments, repeated again and again, and set before them in the most moving and affectionate manner imaginable, De 4:1-40. II. The appointing of the cities of refuge on that side Jordan, De 4:41-43. III. The particular description of the place where Moses delivered the following repetition of the law, De 4:44-49, etc.
1-49
Exhortations and Arguments (1451 BC)
繁體中文
勸勉與論據（主前1451年）
1 「以色列人哪，現在你們要聽我所教訓你們的律例典章，好叫你們遵守，使你們可以存活，得以進入耶和華─你們列祖的 神所賜給你們的地，承受為業。
2 我所吩咐你們的話，你們不可加添，也不可刪減，好叫你們遵守我所吩咐的，就是耶和華─你們 神的命令。
3 你們親眼看見耶和華因巴力‧毗珥的事所行的。耶和華─你的 神從你們中間除滅了所有隨從巴力‧毗珥的人。
4 惟有專靠耶和華─你們 神的人，今日全都存活。
5 我照著耶和華─我 神所吩咐的，將律例典章教訓你們，使你們在所要進去得為業的地上遵行。
6 所以你們要謹守遵行；因為這就是你們在萬民眼前的智慧、聰明。他們聽見這一切律例，必說：『這大國的人真是有智慧，有聰明！』
7 哪一大國的人有神與他們相近，像耶和華─我們的 神、在我們求告他的時候與我們相近呢？
8 又哪一大國有這樣公義的律例典章，像我今日在你們面前所陳明的這一切律法呢？
9 『你只要謹慎，殷勤保守你的心，免得忘記你親眼所看見的事，又免得你一生、這事離開你的心；總要傳給你的子子孫孫。
10 你在何烈山站在耶和華─你 神面前的那日，耶和華對我說：『你為我招聚百姓，我要叫他們聽見我的話，使他們存活在世的日子，可以學習敬畏我，又可以教訓兒女這樣行。』
11 那時你們近前來，站在山下；山被火燒著，火焰沖天，並有昏黑、密雲、幽暗。
12 耶和華從火焰中對你們說話；你們聽見說話的聲音，卻沒有看見形像；只聽見一個聲音。
13 他將所吩咐你們當守的約指示你們，就是十條誡，並將這誡寫在兩塊石版上。
14 那時耶和華又吩咐我將律例典章教訓你們，使你們在所要過去得為業的地上遵行。
15 「所以你們要分外謹慎；因為耶和華在何烈山、從火焰中對你們說話的那日，你們沒有看見甚麼形像。
16 惟恐你們敗壞自己，為自己雕刻偶像，彷彿任何形像，無論男像女像，
17 或地上走獸的像，或空中飛鳥的像，
18 或地上爬物的像，或地底下水中各樣魚的像；
19 又恐怕你仰觀諸天，看見日、月、星，就是耶和華─你的 神分給天下萬民的天象，就被引诱去敬拜事奉它們。
20 耶和華卻將你們從鐵爐中、就是從埃及領出來，特作自己產業的百姓，像今日一樣。
21 耶和華又因你們的緣故向我發怒，起誓說我必不得過約旦河，也不得進耶和華─你的 神所賜你為業的那美地；
22 我只得死在這地，不得過約旦河；惟獨你們必過去，得那美地為業。
23 你們要謹慎，免得忘記耶和華─你們 神與你們所立的約，為自己雕刻偶像，就是耶和華─你 神所禁止你作的各樣形像；
24 因為耶和華─你的 神是烈火，是忌邪的 神。
25 「你們生了兒女，又有了孫子孫女，在地上久住，你們若敗壞自己，雕刻偶像，彷彿各樣形像，行耶和華─你 神眼中看為惡的事，惹他發怒；
26 我今日呼天喚地向你們作見證，你們必在過約旦河得為業的地上速速滅盡！你們不能在那地上長久，必盡行除滅。
27 耶和華必使你們分散在萬民中；在他所領你們到的各國，你們剩下的人數必稀少。
28 在那裏你們必事奉人手所造的神，就是木石所造、不能看、不能聽、不能吃、不能聞的。
29 但你若在那裏尋求耶和華─你的 神，你若盡心盡性尋求他，就必尋見。
30 日後你在患難中，這一切事即使臨到你，你若歸向耶和華─你的 神，聽從他的話；
31 （因為耶和華─你的 神是有憐憫的 神；）他必不撇下你，不滅絕你，也不忘記他向你列祖所起的誓。
32 「你且考察在你以先的世代，就是 神造人在世上的日子以來，從天這邊到天那邊，這樣的大事何曾有過，何曾聽見過呢？
33 這樣的大事，曾有哪一國的民聽見了 神從火中說話的聲音，像你聽見過，還能存活呢？
34 神何曾從別國中試著將一國的民領出來，用試驗、神蹟、奇事、爭戰、大能的手、伸出來的膀臂、並大可畏的事，像耶和華─你們的 神在埃及、在你們眼前為你們所行的一切事呢？
35 這是顯給你看，使你知道惟有耶和華是 神；除他以外，再無別神。
36 他從天上使你聽見他的聲音，為要教訓你；又在地上使你看見他的烈火，並且你從火中聽見他的話。
37 因他愛你的列祖，所以揀選他們的後裔，用大能親自領你出了埃及；
38 要將比你強大眾多的國民從你面前趕出，領你進去，把他們的地賜你為業，像今日一樣。
39 所以你今日要知道，也要記在心上：天上地下惟有耶和華是 神；除他以外，再無別神。
40 我今日將他的律例誡命吩咐你，你要遵守，使你和你的子孫可以得福，並使你的日子在耶和華─你的 神所賜的地上得以長久。
這篇極其生動而優美的講論，本身如此完整，其中的要點又如此反覆出現，以致我們在解釋時必須把它當作一個整體來領會，努力把它歸納成適當的綱目，因為我們無法把它分成段落。
**一、**概括而言，這是前述歷史的應用；它是作為前文的推論而出現的：「以色列人哪，現在你們要聽」（申4:1）。我們對 神關乎我們的護理之回顧，當如此應用——我們當因此被激發並受激勵去盡本分、順服。古時年日的歷史，我們也當照樣善用。
**二、**他這篇講論的宗旨與目標，是要勸他們緊緊跟從 神、事奉他，不為別神離棄他，也不在任何一事上偏離對他當盡的本分。現在請看他在滿有屬天修辭的話中對他們說了甚麼——既有勸勉和指示的話，也有為強化勸勉而設的動機與論據。
1. 請看他如何吩咐、命令他們，又向他們指明何為善，以及耶和華向他們所要的是甚麼。
（1）他要求他們殷勤留意 神的話，留意所教訓他們的律例典章：「以色列人哪，要聽。」他的意思不僅是他們現在要聽他講，更是無論何時律法書向他們宣讀、或他們自己閱讀時，都當專心。 「當聽律例，因為其中含有 神的大命令，並關乎你們自己靈魂的大事，所以當要求你們最大的留意。」在何烈山， 神曾使他們聽見他的話（申4:10），那是真真切切地聽見；那時因傳遞的情境所迫而生的留意，此後當因事物本身的卓越而常被喚起。神所說過一次的話，我們當聽兩次，當常常聽。
（2）他吩咐他們在他們中間保守神聖律法的純全與完整（申4:2）。保守其純全——不可加添；保守其完整——不可刪減。有人理解為指行為方面：「你們不可因違犯律法所禁的惡而加添，也不可因忽略律法所要的善而刪減。」另有人理解為指意見方面：「你們不可加添自己的發明，好像屬神的制度有所欠缺；也不可引入、更不可強加任何 神所未曾設立的敬拜禮儀；也不可刪減或廢棄任何已設立之物，視之為多餘或無用。」 神的工作本是完全，無論加上或減去甚麼，都只會使它變得更糟（傳3:14）。猶太人把這話理解為禁止更改律法的文本或字句，連一點一畫也不可；我們在很大程度上要歸功於他們在這方面的細心與嚴謹——在 神的恩之下，這使希伯來經典得以保持純全完整。我們在新約的末尾也看到類似的圍欄（啟22:18,19）。
（3）他吩咐他們守 神的誡命（申4:2）、遵行（申4:5,14）、謹守遵行（申4:6）、履行這約（申4:13）。聽是為了行，知是為了用。 神的誡命是他們當行的道，是他們當守的準則；他們當以道德的誡命治理自己，當照神聖的禮儀獻上敬虔，又當照司法的律法施行公義。他在講論的末了（申4:40）以這重複的吩咐作結：「你要遵守他的律例誡命，就是我所吩咐你的。」設立律法豈不是為了要人遵守順服嗎？
（4）他吩咐他們在遵守律法上要極其嚴格謹慎（申4:9）：「你只要謹慎，殷勤保守你的心」；又（申4:15）「所以你們要分外謹慎」；再（申4:23）「你們要謹慎」。凡願敬虔度日的人，必須十分謹慎，循規蹈矩而行。想到我們四面被諸多試探環繞，又在自己心中懷有諸多敗壞的傾向，我們實在大有需要四面觀望，並盡一切殷勤保守我們的心。那些漫不經心、冒失而行的人，不能走得正直。
（5）他特別吩咐他們當防備偶像之罪——這罪是他們因列國的風俗最易被引誘去犯的，因心中的敗壞最易沉溺其中的，也是最惹 神發怒、對自己後果最致命的：「你要大大謹慎，免得你在這事上敗壞自己」（申4:15,16）。他警告他們防備兩類偶像崇拜：〔一〕敬拜偶像，哪怕他們是想藉著偶像敬拜真神——正如他們從前在金牛犢上所行的，從而「把神的真實變為虛謊」，把他的榮耀變為羞恥。第二條誡命正是直接針對這一點，此處加以擴充（申4:15-18）。「你要謹慎，免得你敗壞自己」，就是「免得你使自己墮落」；因為凡想要為 神造像的人，必在心中形成對他的觀念，這觀念必成為各樣不虔之門徑；這裏又暗示這是一種屬靈的淫亂。「又要謹慎免得你毀滅自己。若有一樣東西能毀滅你，必是這個。無論你做甚麼，總不可為 神造任何形像，無論是人形——男像或女像——或是任何走獸、飛鳥、爬物或魚的形像。」因為外邦人正是用這一切種類的偶像敬拜他們的神明——他們或不能形成、或不肯接受我們在何8:6 所見那淺明的論證：匠人造成的並不是神。 用一個形像來代表無限的靈，用受造物的形像來代表偉大的創造主，是我們對 神所能加的最大侮辱，也是我們對自己所能施的最大欺騙。作為反對他們為 神造像的論據，他極力強調：當 神在何烈山向他們顯現時，他是藉著響在他們耳中的言語之聲來啟示自己，為要教導他們信心是從聽道來的，並且 神在他的話中就近我們；卻沒有任何形像呈現在他們眼前——因為看見 神本體的真像，是留待我們在來世得著的福分；而在今世看見他非本體的樣式，對我們只有害處而無益處。你們「沒有看見甚麼形像」（申4:12），「沒有看見甚麼形像」（申4:15）。他們大概期待看見某種形像，因為他們急著要衝到耶和華面前觀看（出19:21）。但他們所看見的不過是光和火，沒有甚麼可以造出形像來。 神—無限的智慧—之所以如此安排他自己的顯現，是因為偶像崇拜的危險。誠然，論到摩西，說他見過耶和華的形像（民12:8）， 神給他這特恩，是因他超乎偶像崇拜的試探；但這些剛從埃及偶像的崇拜中出來的百姓，卻不可看見 神的任何形像，免得他們假裝照樣模仿，以致徒然領受第二條誡命；因為（如帕特里克主教所言）「他們會以為這誡命只是禁止他們在 神向他們顯現的樣式之外另作任何代表；在那樣式中，他們便會斷定代表他是合法的。」願這成為我們的鑑戒——當我們敬拜 神時，要謹防在心思想像中為 神造像，免得我們因此敗壞自己。心中可能存有偶像，即使聖所裏沒有。〔二〕敬拜日、月、星，是他警告他們要防備的另一類偶像崇拜（申4:19）。這是最古老的偶像崇拜樣式，也是最動聽的一種，把敬拜歸給那些不僅位置在我們之上、其本身也最為輝煌、對世界最普遍有用的受造之物。它的動聽使它更加危險。此處暗示：第一，對感官而言試探何等強烈；因為這警告是「免得你被牽引去敬拜它們」——被虛妄想像的強烈衝動和列國風俗的猛烈潮流所牽引。心被假定為隨從眼目，而在我們敗壞退後的狀態中，這正是極易發生的事。「當你看見日、月、星，你會那樣仰慕它們的高度與光輝、它們規律的運行與巨大的影響，以至你會大受試探，把本當歸給造它們、又使它們對我們成為現在所是之物的榮耀歸給它們——他賜它們存在，又使它們成為世界的祝福。」看來抵擋這試探需要極大的決心，因為他們對一位看不見的 神和一個看不見的世界，信心何等微弱。第二，然而他指出：對願意運用理智的人而言，這試探何等薄弱；因為這些假神——日、月、星——不過是耶和華他們的 神（他們有義務敬拜他）所賜給萬民的祝福。敬拜它們是荒謬的，因為它們是人的僕役，被造被設立是為了在地上發光；我們豈可事奉那些被造來事奉我們的呢？太陽在希伯來文稱為shemesh，意即僕人，因為它是這可見世界的總僕役，為全人類舉燭；那麼就不要把它當作主來敬拜。況且，它們是 神的恩賜；是他分賜了它們；我們從它們所得的一切益處，都是欠他的；所以把惟獨當歸他的尊榮讚美歸給它們，是對他極大的虧負。
（6）他吩咐他們教訓兒女遵守 神的律法：「總要傳給你的子子孫孫」（申4:9），「使他們可以教訓兒女」（申4:10）。〔一〕當在總體上謹慎保守信仰在他們中間的傳承，並把對 神的認識和敬拜傳給後裔；因為 神在以色列的國原是要存到永遠的，只要他們不喪失這特權。〔二〕為此，父母當特別謹慎教訓自己的兒女敬畏 神，並訓練他們遵守 神的一切誡命。
（7）他吩咐他們絕不可忘記自己的本分：「你要謹慎，免得忘記耶和華─你 神所立的約」（申4:23）。 神雖然時刻記念這約，我們卻易忘記；這正是我們一切偏離 神的根由。所以我們需要防備一切會把這約擠出我們心思的事，並要看守我們的心，免得我們任何時候把它遺漏了；這樣我們就要謹慎，免得任何時候忘記我們的信仰，免得失去或放棄它。謹慎、警醒、聖潔的守望，是對抗壞記性最好的幫助。這些就是他給他們的指示與命令。
2. 現在讓我們看看他用甚麼動機或論據來支持這些勸勉。他在他們面前陳明案件，口中滿了論據！他為 神有許多話要說。他所用的有些題材誠然是那個百姓獨有的，卻也可應用在我們身上。但總而言之，顯而易見：信仰是有理智為它撐腰的，這理智的強大魅力，所有不敬虔的人都故意掩耳不聽。
（1）他以 神的偉大、榮耀與良善為論據。我們若思想與我們有分的主是何等的 神，就必在對他的本分上認真，不敢得罪他。他在這裏提醒他們：〔一〕耶和華是獨一又真又活的神。這是他們必須知道並思想的（申4:39）。有許多事我們知道，卻不因此得著益處，因為我們不去思想，不把它們應用在自己身上，也不從中得出正當的推論。這是一個如此明顯以致不能不知的真理，也是一個如此有力以致若被妥善思想便足以有效改革世界的真理——耶和華他是 神，是無限而永恆的存在，自有永有、自足自在，是一切存在、能力與運行的源頭——他是在天上的 神，披著一切榮耀，為上面世界萬軍之主；他又是在地上的 神，這地雖然遠離他榮耀的寶座，卻不在他視線與權能的範圍之外，雖然卑微可鄙，卻不在他眷顧與鑒察之下。 除他以外，再無別神——除他以外沒有又真又活的 神。外邦一切神明都是贗品和僭越者；他們當中也沒有任何一位甚至敢自稱為天地之間的普世君主，不過是地方性的神明罷了。以色列人除了敬拜至高的 Numen（神明）之外別無所拜，他們若更換自己的 神、或忽略他，就永遠無可推諉。〔二〕他是烈火，是忌邪的 神（申4:24）。當謹慎不得罪他。第一，他有忌邪的眼目能辨識冒犯；他必得著你全心全意的愛戴敬拜，絕不容忍任何對手。 神對我們的忌邪，正是我們對自己當有敬虔忌邪的好理由。第二，他有沉重的手能懲罰冒犯，尤其在敬拜的事上，因為他在其中特別忌邪。他是烈火；他對罪人的怒氣正是如此——那是可畏而毀滅性的，是那將要吞噬眾仇敵的烈火（來10:27）。火只吞噬那可作它燃料的東西；照樣， 神的怒氣只抓住那些因自己的罪把自己裝備好受毀滅的人（林前3:13；賽27:4）。即使在新約裏，我們也看到同樣的論據被用來勸我們當以敬畏事奉 神（來12:28,29）；因為雖然他是我們的 神，對忠心事奉他的人是喜樂之光，對輕慢他的人卻是烈火。第三，然而他是有憐憫的 神（申4:31）。這話在此作為對悔改的鼓勵而提出，卻也可作為順服的動力，並作為防止他們背道的適切思想。我們豈可離棄一位永不離棄我們的憐憫之 神——正如這裏接著所說，只要我們對他忠心？我們能到哪裏去使自己更好呢？我們豈可忘記我們 神的約，而他卻不忘記我們列祖的約？願我們被愛的繩索繫在本分上，被 神的憐憫勸服，緊緊跟從他。
（2）他提到他們與這位 神的關係，他對他們的權柄，以及他們對他的虧欠。「你們當守當行的誡命，不是我的，」摩西說，「不是我的發明，不是我的禁令，乃是耶和華的誡命，由無限的智慧擬定，由至高的主權頒佈。他是你們列祖的 神」（申4:1），所以你們因產業而屬他：你們的列祖是他的，你們也生在他的家中。「他是耶和華─你的 神」（申4:2），所以你們因自己的同意而屬他。「他是耶和華─我的 神」（申4:5），所以我以他的使者和大使身分與你們交涉；摩西奉他的名所交給他們的，全都是、也只是他從耶和華所領受的。
（3）他以敬虔的智慧為論據：「因為這就是你們在萬民眼前的智慧」（申4:6）。在遵守 神的誡命上，〔一〕他們要為自己行得明智；這就是你們的智慧。這不僅合乎正確的理性，也極有益於我們真正的利益；這是屬天啟示最早、最古老的格言之一：敬畏主就是智慧（伯28:28）。〔二〕他們要回應鄰舍的期望；鄰舍聽見或讀到賜給他們的律法之誡命時，必斷定受這律法治理的百姓必然是有智慧、有聰明的百姓。從那些受屬天啟示引導、蒙託付 神聖言的人身上，理當期待大事。他們理應比別人更有智慧、更為善良；他們若受所賜的準則治理，便確是如此；若不然，雖然他們所承認的信仰可能因他們的緣故蒙羞，這羞辱至終必反彈到他們自己身上，成為他們永遠的混亂。享受屬天之光照與律法利益的人，當如此行事為人，以維護自己在智慧與尊榮上的聲望（傳10:1），使 神因此得榮耀。
（4）他提到他們因所處的蒙福體制而享有的獨特優勢（申4:7,8）。我們與 神的相交（這是我們在今世所能得著最高的尊榮與福樂），是藉著道與禱告來維持的；在這兩件事上，以色列比天下任何百姓都更有福。〔一〕從沒有百姓在向 神說話上如此蒙恩（申4:7）。 神在他們一切求告的事上與他們相近，隨時藉著他的神諭回答他們的詢問、為他們解惑，又藉著特別的護理應允他們所求、賜給他們。當他們為糧、為水、為醫治呼求 神，便發現他就近他們，作隨時的幫助，又住在他們中間（詩46:1,5），他的耳傾聽他們的禱告。當注意：第一， 神以色列民的特徵，是在一切事上呼求他，凡事將自己所求的告訴 神。他們若不作甚麼，就不在他以外去尋求；他們若一無所求，就不會到他面前來。第二，凡呼求 神的，必發現他就在可及之處，樂意對每一個出於信心的禱告賜下平安的回答（賽58:9）：「*你求告，耶和華必應允；*你呼求，他必說：『我在這裏。』」第三，這是使 神的以色列真正偉大而尊榮的特權。還有甚麼比這更能尊崇一個百姓或一個人呢？有哪個名字比以色列——與 神較力的王子——更為顯赫呢？「哪一大國的人有這樣的事呢？」別國或可誇口人數更多、疆域更廣、立國更久；卻沒有一國能誇口在天上有以色列那樣的關係。他們有自己的神明，卻不如以色列的 神那樣就近他們；在急難時，這些神明不能像他一樣幫助他們（王上18:27）。〔二〕從沒有百姓在從 神得聽的事上如此蒙恩——藉著擺在他們面前的律例典章（申4:8）。這也是以色列超越萬民之處。 哪一大國有這樣公義的律例典章呢？ 當注意：第一，神聖律法的一切律例典章都無限公義正直，超越萬國的律例典章。 神的律法遠比列國的律法卓越。沒有任何律法像聖經的律法那樣，與天然的公平和無偏見的正確理性如此相符，在各部分之間如此自相一致，又如此有益於人類的福祉與利益（詩119:128）。第二，得以把這些律例典章擺在眼前，是任何國家或百姓真正的、超越性的偉大之處（詩147:19,20）。聖經在我們當中受尊重、有權威，這是我們的尊榮。這是一個百姓在 神面前蒙恩的明證，也是使他們在列國中被升為高的途徑。高舉律法的人，必被律法高舉。
（5）他以 神在西奈山頒賜律法時向他們榮耀的顯現為論據。這一點他極力強調。「你要謹慎，免得你忘記你在何烈山站在耶和華─你 神面前的那日」（申4:10）。他們當中如今仍有人活著能記得那日，雖然那時他們未滿二十歲；其餘的人可以說是在他們祖先的腰中站在那裏——他們的祖先在那裏領受律法、立約，不僅是為自己，更是為他們的兒女； 神頒賜律法時特別顧念這些兒女，使他們可以教訓自己的兒女。他們必須記念兩件事——本以為他們絕不可能忘記：〔一〕他們在西奈山所看見的（申4:11）。他們看見火與黑暗奇妙的組合——既可畏又極其可怖；二者互為強烈的襯托；黑暗使其中間的火更顯可畏。夜間的火最為驚人，而火又使圍繞它的黑暗更顯可怖；因為能不被這樣的火所驅散的黑暗，必是極強的黑暗。 神為他的百姓、並攻擊他的和他們的仇敵而顯現時，正是用這火與黑暗一同顯現（詩18:8,9），正是暗指西奈山的這次顯現。他又告訴他們（申4:36）所看見的，因為他不願他們忘記：「他使你看見他的烈火。」一道從天而降的閃電，就足以使我們心生敬畏；有人觀察到，大多數受造物天然會把臉轉向閃電，好像預備接受它的印象；那麼，從天而降持續不斷的火該是何等可畏呢！那是審判之日的預嘗——在那日主耶穌要在大火中顯現。他一面提醒他們所看見的，一面告訴他們所沒有看見的：沒有任何形像，使他們可以據此在想像中形成 神的概念，或在他們的高處為 神造像。我們所看見關於 神的事，足以使我們相信他是無限大能與完全的存在，卻沒有給我們任何理由懷疑他擁有像我們這樣的身體。〔二〕他們在西奈山所聽見的（申4:12）：「耶和華對你們說話，是用你們聽得明白的聲音，用你們自己的語言，你們聽見了。」這一點他在講論接近尾聲時加以擴充（申4:32,33,36）。第一，他們聽見了 神的聲音，是從天上發出的。 神在創造之工中向普世顯現自己，不用言語話語，然而它們的聲音卻傳遍天下（詩19:1-3）；但對以色列，他卻藉言語話語啟示自己，俯就教會嬰孩時期的軟弱。這就是那在曠野有人聲喊著說、預備主的道路的聲音。第二，他們是從火中聽見的，這表明對他們說話的正是 神自己，因為除他以外，誰能居住在吞噬的火中呢？ 神曾從旋風中對約伯說話，那是可畏的；但對以色列，卻從火中說話，更為可畏。我們當感恩，他不這樣對我們說話，而是藉著與我們一樣的人使他們不因威嚴使我們驚惶（伯33:6,7）。第三，他們聽見了卻還存活（申4:33）。這是憐憫的奇事——火沒有吞噬他們，他們也沒有因懼怕而死，雖然摩西自己也戰兢。第四，從沒有百姓聽見過這樣的事。他吩咐他們考問從前的日子和遙遠的地方，他們必發現 神待以色列的這恩典是無前例、無對比的（申4:32）。這樣獨有的尊榮臨到他們，就要求他們獨有的順服。他們理當為 神比別的百姓做得更多，因為 神為他們所作的遠超為別人所作的。
（6）他以 神為他們施恩的顯現為論據——領他們出埃及，脫離那鐵爐（他們在其中火中勞苦），把他們塑造成一個民族，然後接納他們作自己的子民，作產業的百姓（申4:20）；這一點他又提到（申4:34,37,28）。 神從未為任何百姓行過這樣的事；這國的興起與萬國的興起完全不同。〔一〕他們如此蒙尊榮、被分別出來，不是因為他們身上有甚麼配得或可悅之處，而是因為 神恩待他們的列祖：他揀選了他們。請看白白的恩典之緣由：我們蒙愛不是為我們自己的緣故，而是為他的緣故——他是這約的大受託人。〔二〕他們藉神蹟奇事從埃及被救出來——一方面是憐憫他們，另一方面是刑罰埃及人； 神向他們伸出了膀臂，這是由摩西伸手招災來表明的。〔三〕他們被定意要在迦南得著幸福的定居（申4:38）。列國必從他們面前被趕出，為他們騰出空間，以顯明他們在 神眼中比任何別的百姓都更為親愛。埃及人和迦南人都必為以色列的尊榮與利益而被犧牲。凡擋住以色列的光、擋住以色列的路的，必發現自己處境危險。
（7）他以 神有時因他們的罪而向他們公義顯現為論據。他特別提到毗珥的事（申4:3,4）。這事剛剛發生不久：他們親眼在不久前看見那些與巴力‧毗珥聯合的人忽然被毀滅，又看見那些專靠耶和華的人得以保全；他們從中容易推論出背道的危險和恆守的好處。他又一次提到 神對他自己的不悅：「耶和華又因你們的緣故向我發怒」（申4:21,22）。他提到這事，是要試驗他們的真心——他們是否真為他們給那位忠信的朋友和領袖所造成的大損失而憂傷。別人為我們的緣故受苦，當使我們比為自己受苦更為憂傷。
（8）他以順服必得的確定益處為論據。他以這論據開始（申4:1）：「使你們可以存活，得以進入……承受為業」；又以這論據結束（申4:40）：「使你和你的子孫可以得福」。他提醒他們，他們正在受試驗，他們的興盛將取決於他們的敬虔。他們若守 神的誡命，他必毫無疑問地成就他的應許。
（9）他以背道必致的致命後果為論據——這必成為他們國家的毀滅。這一點他加以擴充（申4:25-31）。此處：〔一〕他預見他們從 神轉向偶像——日久他們在那地久住、安逸無慮之時，他們必敗壞自己、雕刻偶像；這是他們最易纏累的罪（申4:25）。〔二〕他預告 神因此降在他們身上的審判：「你們必盡行除滅」（申4:26），「分散在萬民中」（申4:27）。他們的罪要成為他們的刑罰（申4:28）：「在那裏你們必事奉人手所造的神」——或被迫事奉，無論願意與否；或因自己的昏迷愚昧，在擄掠中找不到更好的投靠。那些在興盛時丟棄信仰本分的人，不能指望在患難時得著信仰的安慰。那時他們被送到他們所事奉的神那裏去，實在公正（士10:14）。〔三〕然而他鼓勵他們盼望 神在末後的日子為他們保留憐憫——他必藉著對他們的審判使他們悔改，又再次與他們立約（申4:29-31）。此處當注意：第一，無論我們身處何地，都可以從那裏尋求耶和華─我們的 神，即使遠離自己的本地、遠離他的聖殿。地上沒有任何一處與天之間有不可逾越的鴻溝。第二，惟獨那些盡心尋求他的人——就是完全獻身給他、誠懇渴望他恩惠並迫切要得著的人——才能尋見 神，得著安慰。第三，患難之所以賜下，是要激發並催促我們尋求 神；並且靠著與患難同工的 神恩，許多人因此被帶回正確的心思。「當這些事臨到你，可望你會歸向耶和華─你的 神，因為你看見背離他的結局了」（但9:11,12）。第四， 神對他約的信實，鼓勵我們盼望他不會棄絕我們，即使我們是被患難驅使到他面前。我們若至終記念這約，就必發現他並沒有忘記它。
如今讓這一切論據並陳，然後說信仰是否有理智為它撐腰。凡丟棄 神治理的，無非是那些已先放棄了人的理智的人。
41 那時摩西在約旦河東、向日出之地，分定三座城，
42 使那素無仇恨、無心殺了鄰舍的，可以逃到那裏，存活在這些城中之一；
43 就是流便地的曠野平原的比悉、迦得地的基列的拉末，和瑪拿西地的巴珊的哥蘭。
44 摩西在以色列人面前所陳明的律法，乃是這樣：
45 就是摩西在以色列人出埃及後，向他們陳明的法度、律例、典章；
46 在約旦河東伯‧毗珥對面的谷中，在住希實本的亞摩利王西宏之地；這西宏是摩西和以色列人出埃及後所擊殺的。
47 他們得了他的地，又得了巴珊王噩的地，就是兩位亞摩利王在約旦河東向日出之地的地；
48 從亞嫩河邊的亞羅珥，直到西雲山（就是黑門山），
49 還有約旦河東的全亞拉巴，直到亞拉巴海，就是毗斯迦的坡下。
此處記的是：1. 在以色列現今安營的約旦河東那一邊，設立逃城。為此目的指定了三座城——流便支派一座、迦得支派一座、瑪拿西半支派一座（申4:41-43）。摩西趁還與他們同在之時，盡他所能為那百姓做的都做了，為已設立的官長立下榜樣，使他們在他離去之後能更好地遵守。2. 摩西向以色列傳講的另一篇講章的引言——我們在以下幾章中讀到這篇講章。大概是在次安息日傳講的，那時會眾聚集要領受教訓。他在前一章普遍地勸他們順服；此處他來重申他們當守的律法，因為他所要求的乃是普遍的順服，卻不是盲目的順服。我們若不知道自己的本分，怎能去行呢？所以他在此把律法擺在他們面前，作為他們當依之工作的準則，當行在其中的道路；又擺在他們面前，如同一面鏡子，使他們可以從中看見自己本來的面目，好叫他們察看這全備使人自由之律法，並且繼續在其中。 這些法度、律例、典章——道德的、禮儀的、司法的律法——是以色列剛出埃及時制訂的，如今在約旦河東重申（申4:44-46）。摩西把這些律法交託他們的地點，此處有特別的描述。（1）是在伯‧毗珥對面——那是摩押人的一座偶像廟宇；摩西也許不時望向那裏，特別警告他們防備那地和別類類似危險之處的影響。（2）是在他們新得的征服之地——正是他們從西宏和噩手中奪得、如今實際佔有的那地（申4:47）。他們現今在這事上的得勝，是順服的有力論據。
English original
Exhortations and Arguments (1451 BC)
¹ Now therefore hearken, O Israel, unto the statutes and unto the judgments, which I teach you, for to do them, that ye may live, and go in and possess the land which the LORD God of your fathers giveth you.
² Ye shall not add unto the word which I command you, neither shall ye diminish ought from it, that ye may keep the commandments of the LORD your God which I command you.
³ Your eyes have seen what the LORD did because of Baal-peor: for all the men that followed Baal-peor, the LORD thy God hath destroyed them from among you.
⁴ But ye that did cleave unto the LORD your God are alive every one of you this day.
⁵ Behold, I have taught you statutes and judgments, even as the LORD my God commanded me, that ye should do so in the land whither ye go to possess it.
⁶ Keep therefore and do them; for this is your wisdom and your understanding in the sight of the nations, which shall hear all these statutes, and say, Surely this great nation is a wise and understanding people.
⁷ For what nation is there so great, who hath God so nigh unto them, as the LORD our God is in all things that we call upon him for?
⁸ And what nation is there so great, that hath statutes and judgments so righteous as all this law, which I set before you this day?
⁹ Only take heed to thyself, and keep thy soul diligently, lest thou forget the things which thine eyes have seen, and lest they depart from thy heart all the days of thy life: but teach them thy sons, and thy sons' sons;
¹⁰ Specially the day that thou stoodest before the LORD thy God in Horeb, when the LORD said unto me, Gather me the people together, and I will make them hear my words, that they may learn to fear me all the days that they shall live upon the earth, and that they may teach their children.
¹¹ And ye came near and stood under the mountain; and the mountain burned with fire unto the midst of heaven, with darkness, clouds, and thick darkness.
¹² And the LORD spake unto you out of the midst of the fire: ye heard the voice of the words, but saw no similitude; only ye heard a voice.
¹³ And he declared unto you his covenant, which he commanded you to perform, even ten commandments; and he wrote them upon two tables of stone.
¹⁴ And the LORD commanded me at that time to teach you statutes and judgments, that ye might do them in the land whither ye go over to possess it.
¹⁵ Take ye therefore good heed unto yourselves; for ye saw no manner of similitude on the day that the LORD spake unto you in Horeb out of the midst of the fire:
¹⁶ Lest ye corrupt yourselves, and make you a graven image, the similitude of any figure, the likeness of male or female,
¹⁷ The likeness of any beast that is on the earth, the likeness of any winged fowl that flieth in the air,
¹⁸ The likeness of any thing that creepeth on the ground, the likeness of any fish that is in the waters beneath the earth:
¹⁹ And lest thou lift up thine eyes unto heaven, and when thou seest the sun, and the moon, and the stars, even all the host of heaven, shouldest be driven to worship them, and serve them, which the LORD thy God hath divided unto all nations under the whole heaven.
²⁰ But the LORD hath taken you, and brought you forth out of the iron furnace, even out of Egypt, to be unto him a people of inheritance, as ye are this day.
²¹ Furthermore the LORD was angry with me for your sakes, and sware that I should not go over Jordan, and that I should not go in unto that good land, which the LORD thy God giveth thee for an inheritance:
²² But I must die in this land, I must not go over Jordan: but ye shall go over, and possess that good land.
²³ Take heed unto yourselves, lest ye forget the covenant of the LORD your God, which he made with you, and make you a graven image, or the likeness of any thing, which the LORD thy God hath forbidden thee.
²⁴ For the LORD thy God is a consuming fire, even a jealous God.
²⁵ When thou shalt beget children, and children's children, and ye shall have remained long in the land, and shall corrupt yourselves, and make a graven image, or the likeness of any thing, and shall do evil in the sight of the LORD thy God, to provoke him to anger:
²⁶ I call heaven and earth to witness against you this day, that ye shall soon utterly perish from off the land whereunto ye go over Jordan to possess it; ye shall not prolong your days upon it, but shall utterly be destroyed.
²⁷ And the LORD shall scatter you among the nations, and ye shall be left few in number among the heathen, whither the LORD shall lead you.
²⁸ And there ye shall serve gods, the work of men's hands, wood and stone, which neither see, nor hear, nor eat, nor smell.
²⁹ But if from thence thou shalt seek the LORD thy God, thou shalt find him, if thou seek him with all thy heart and with all thy soul.
³⁰ When thou art in tribulation, and all these things are come upon thee, even in the latter days, if thou turn to the LORD thy God, and shalt be obedient unto his voice;
³¹ (For the LORD thy God is a merciful God;) he will not forsake thee, neither destroy thee, nor forget the covenant of thy fathers which he sware unto them.
³² For ask now of the days that are past, which were before thee, since the day that God created man upon the earth, and ask from the one side of heaven unto the other, whether there hath been any such thing as this great thing is, or hath been heard like it?
³³ Did ever people hear the voice of God speaking out of the midst of the fire, as thou hast heard, and live?
³⁴ Or hath God assayed to go and take him a nation from the midst of another nation, by temptations, by signs, and by wonders, and by war, and by a mighty hand, and by a stretched out arm, and by great terrors, according to all that the LORD your God did for you in Egypt before your eyes?
³⁵ Unto thee it was showed, that thou mightest know that the LORD he is God; there is none else beside him.
³⁶ Out of heaven he made thee to hear his voice, that he might instruct thee: and upon earth he showed thee his great fire; and thou heardest his words out of the midst of the fire.
³⁷ And because he loved thy fathers, therefore he chose their seed after them, and brought thee out in his sight with his mighty power out of Egypt;
³⁸ To drive out nations from before thee greater and mightier than thou art, to bring thee in, to give thee their land for an inheritance, as it is this day.
³⁹ Know therefore this day, and consider it in thine heart, that the LORD he is God in heaven above, and upon the earth beneath: there is none else.
⁴⁰ Thou shalt keep therefore his statutes, and his commandments, which I command thee this day, that it may go well with thee, and with thy children after thee, and that thou mayest prolong thy days upon the earth, which the LORD thy God giveth thee, for ever.
This most lively and excellent discourse is so entire, and the particulars of it are so often repeated, that we must take it altogether in the exposition of it, and endeavour to digest it into proper heads, for we cannot divide it into paragraphs.
I. In general, it is the use and application of the foregoing history; it comes in by way of inference from it: Now therefore harken, O Israel, De 4:1. This use we should make of the review of God's providences concerning us, we should by them be quickened and engaged to duty and obedience. The histories of the years of ancient times should in like manner be improved by us.
II. The scope and drift of his discourse is to persuade them to keep close to God and to his service, and not to forsake him for any other god, nor in any instance to decline from their duty to him. Now observe what he says to them, with a great deal of divine rhetoric, both by way of exhortation and direction, and also by way of motive and argument to enforce his exhortations.
1. See here how he charges and commands them, and shows them what is good, and what the Lord requires of them.
(1.) He demands their diligent attention to the word of God, and to the statutes and judgments that were taught them: Hearken, O Israel. He means, not only that they must now give him the hearing, but that whenever the book of the law was read to them, or read by them, they should be attentive to it. "Hearken to the statutes, as containing the great commands of God and the great concerns of your own souls, and therefore challenging your utmost attention." At Horeb God had made them hear his words (De 4:10), hear them with a witness; the attention which was then constrained by the circumstances of the delivery ought ever after to be engaged by the excellency of the things themselves. What God so spoke once, we should hear twice, hear often.
(2.) He charges them to preserve the divine law pure and entire among them, De 4:2. Keep it pure, and do not add to it; keep it entire, and do not diminish from it. Not in practice, so some: "You shall not add by committing the evil which the law forbids, nor diminish by omitting the good which the law requires." Not in opinion, so others: "You shall not add your own inventions, as if the divine institutions were defective, nor introduce, much less impose, any rites of religious worship other than what God has appointed; nor shall you diminish, or set aside, any thing that is appointed, as needless or superfluous." God's work is perfect, nothing can be put to it, nor taken from it, without making it the worse. See Ec 3:14. The Jews understand it as prohibiting the alteration of the text or letter of the law, even in the least jot or tittle; and to their great care and exactness herein we are very much indebted, under God, for the purity and integrity of the Hebrew code. We find a fence like this made about the New Testament in the close of it, Re 22:18,19.
(3.) He charges them to keep God's commandments (De 4:2), to do them (De 4:5,14), to keep and do them (De 4:6), to perform the covenant, De 4:13. Hearing must be in order to doing, knowledge in order to practice. God's commandments were the way they must keep in, the rule they must keep to; they must govern themselves by the moral precepts, perform their devotion according to the divine ritual, and administer justice according to the judicial law. He concludes his discourse (De 4:40) with this repeated charge: Thou shalt keep his statutes and his commandments which I command thee. What are laws made for but to be observed and obeyed?
(4.) He charges them to be very strict and careful in their observance of the law (De 4:9): Only take heed to thyself, and keep thy soul diligently; and (De 4:15), Take you therefore good heed unto yourselves; and again (De 4:23), Take heed to yourselves. Those that would be religious must be very cautious, and walk circumspectly. Considering how many temptations we are compassed about with, and what corrupt inclinations we have in our own bosoms, we have great need to look about us and to keep our hearts with all diligence. Those cannot walk aright that walk carelessly and at all adventures.
(5.) He charges them particularly to take heed of the sin of idolatry, that sin which of all others they would be most tempted to by the customs of the nations, which they were most addicted to by the corruption of their hearts, and which would be most provoking to God and of the most pernicious consequences to themselves: Take good heed, lest in this matter you corrupt yourselves, De 4:15,16. Two sorts of idolatry he cautions them against:—[1.] The worship of images, however by them they might intend to worship the true God, as they had done in the golden calf, so changing the truth of God into a lie and his glory into shame. The second commandment is expressly directed against this, and is here enlarged upon, De 4:15-18. "Take heed lest you corrupt yourselves," that is, "lest you debauch yourselves;" for those that think to make images of God form in their minds such notions of him as must needs be an inlet to all impieties; and it is intimated that it is a spiritual adultery. "And take heed lest you destroy yourselves. If any thing ruin you, this will be it. Whatever you do, make no similitude of God, either in a human shape, male of female, or in the shape of any beast or fowl, serpent or fish;" for the heathen worshipped their gods by images of all these kinds, being either not able to form, or not willing to admit, that plain demonstration which we find, Ho 8:6: The workman made it, therefore it is not God. To represent an infinite Spirit by an image, and the great Creator by the image of a creature, is the greatest affront we can put upon God and the greatest cheat we can put upon ourselves. As an argument against their making images of God, he urges it very much upon them that when God made himself known to them at Horeb he did it by a voice of words which sounded in their ears, to teach them that faith comes by hearing, and God in the word is nigh us; but no image was presented to their eye, for to see God as he is is reserved for our happiness in the other world, and to see him as he is not will do us hurt and no good in this world. You saw no similitude (De 4:12), no manner of similitude, De 4:15. Probably they expected to have seen some similitude, for they were ready to break through unto the Lord to gaze, Ex 19:21. But all they saw was light and fire, and nothing that they could make an image of, God an infinite wisdom so ordering his manifestation of himself because of the peril of idolatry. It is said indeed of Moses that he beheld the similitude of the Lord (Nu 12:8), God allowing him that favour because he was above the temptation of idolatry; but for the people who had lately come from admiring the idols of Egypt, they must see no resemblance of God, lest they should have pretended to copy it, and so should have received the second commandment in vain; "for" (says bishop Patrick) "they would have thought that this forbade them only to make any representation of God besides that wherein he showed himself to them, in which they would have concluded it lawful to represent him." Let this be a caution to us to take heed of making images of God in our fancy and imagination when we are worshipping him, lest thereby we corrupt ourselves. There may be idols in the heart, where there are none in the sanctuary. [2.] The worship of the sun, moon, and stars, is another sort of idolatry which they were cautioned against, De 4:19. This was the most ancient species of idolatry and the most plausible, drawing the adoration to those creatures that not only are in a situation above us, but are most sensibly glorious in themselves and most generally serviceable to the world. And the plausibleness of it made it the more dangerous. It is intimated here, First, How strong the temptation is to sense; for the caution is, Lest thou shouldest be driven to worship them by the strong impulse of a vain imagination and the impetuous torrent of the customs of the nations. The heart is supposed to walk after the eye, which, in our corrupt and degenerate state, it is very apt to do. "When thou seest the sun, moon, and stars, thou wilt so admire their height and brightness, their regular motion and powerful influence, that thou wilt be strongly tempted to give that glory to them which is due to him that made them, and made them what they are to us—gave them their beings, and made them blessings to the world." It seems there was need of a great deal of resolution to arm them against this temptation, so weak was their faith in an invisible God and an invisible world. Secondly, Yet he shows how weak the temptation would be to those that would use their reason; for these pretended deities, the sun, moon, and stars, were only blessings which the Lord their God, whom they were obliged to worship, had imparted to all nations. It is absurd to worship them, for they are man's servants, were made and ordained to give light on earth; and shall we serve those that were made to serve us? The sun, in Hebrew is called shemesh, which signifies a servant, for it is the minister-general of this visible world, and holds the candle to all mankind; let it not then be worshipped as a lord. Moreover, they are God's gifts; he has imparted them; whatever benefit we have by them, we owe it to him; it is therefore highly injurious to him to give that honour and praise to them which is due to him only.
(6.) He charges them to teach their children to observe the laws of God: Teach them to thy sons, and thy sons' sons (De 4:9), that they may teach their children, De 4:10. [1.] Care must be taken in general to preserve the entail of religion among them, and to transmit the knowledge and worship of God to posterity; for the kingdom of God in Israel was designed to be perpetual, if they did not forfeit the privilege of it. [2.] Parents must, in order hereunto, particularly take care to teach their own children the fear of God, and to train them up in an observance of all his commandments.
(7.) He charges them never to forget their duty: Take heed lest you forget the covenant of the Lord your God, De 4:23. Though God is ever mindful of the covenant, we are apt to forget it; and this is at the bottom of all our departures from God. We have need therefore to watch against all those things which would put the covenant out of our minds, and to watch over our own hearts, lest at any time we let it slip; and so we must take heed lest at any time we forget our religion, lest we lose it or leave it off. Care and caution, and holy watchfulness, are the best helps against a bad memory. These are the directions and commands he gives them.
2. Let us see now what are the motives or arguments with which he backs these exhortations. How does he order the cause before them, and fill his mouth with arguments! He has a great deal to say on God's behalf. Some of his topics are indeed peculiar to that people, yet applicable to us. But, upon the whole, it is evident that religion has reason on its side, the powerful charms of which all that are irreligious wilfully stop their ears against.
(1.) He urges the greatness, glory, and goodness, of God. Did we consider what a God he is with whom we have to do, we should surely make conscience of our duty to him and not dare to sin against him. He reminds them here, [1.] That the Lord Jehovah is the one and only living and true God. This they must know and consider, De 4:39. There are many things which we know, but are not the better for, because we do not consider them, we do not apply them to ourselves, nor draw proper inferences from them. This is a truth so evident that it cannot but be known, and so influential that, if it were duly considered, it would effectually reform the world, That the Lord Jehovah he is God, an infinite and eternal Being, self-existent and self-sufficient, and the fountain of all being, power, and motion—that he is God in heaven above, clothed with all the glory and Lord of all the hosts of the upper world, and that he is God upon earth beneath, which, though distant from the throne of his glory, is not out of the reach of his sight or power, and though despicable and mean is not below his care and cognizance. And there is none else, no true and living God but himself. All the deities of the heathen were counterfeits and usurpers; nor did any of them so much as pretend to be universal monarchs in heaven and earth, but only local deities. The Israelites, who worshipped no other than the supreme Numen—Divinity, were for ever inexcusable if they either changed their God or neglected him. [2.] That he is a consuming fire, a jealous God, De 4:24. Take heed of offending him, for, First, He has a jealous eye to discern an affront; he must have your entire affection and adoration, and will by no means endure a rival. God's jealousy over us is a good reason for our godly jealousy over ourselves. Secondly, He has a heavy hand to punish an affront, especially in his worship, for therein he is in a special manner jealous. He is a consuming fire; his wrath against sinners is so; it is dreadful and destroying, it is a fiery indignation which will devour the adversaries, Heb 10:27. Fire consumes that only which is fuel for it, so the wrath of God fastens upon those only who, by their own sin, have fitted themselves for destruction, 1Co 3:13, Isa 27:4. Even in the New Testament we find the same argument urged upon us as a reason why we should serve God with reverence (Heb 12:28,29), because though he is our God, and a rejoicing light to those that serve him faithfully, yet he is a consuming fire to those that trifle with him. Thirdly, That yet he is a merciful God, De 4:31. It comes in here as an encouragement to repentance, but might serve as an inducement to obedience, and a consideration proper to prevent their apostasy. Shall we forsake a merciful God, who will never forsake us, as it follows here, if we be faithful unto him? Whither can we go to better ourselves? Shall we forget the covenant of our God, who will not forget the covenant of our fathers? Let us be held to our duty by the bonds of love, and prevailed with by the mercies of God to cleave to him.
(2.) He urges their relation to this God, his authority over them and their obligations to him. "The commandments you are to keep and do are not mine," says Moses, "not my inventions, not my injunctions, but they are the commandments of the Lord, framed by infinite wisdom, enacted by sovereign power. He is the Lord God of your fathers (De 4:1), so that you are his by inheritance: your fathers were his, and you were born in his house. He is the Lord your God (De 4:2), so that you are his by your own consent. He is the Lord my God (De 4:5), so that I treat with you as his agent and ambassador;" and in his name Moses delivered unto them all that, and that only, which he had received from the Lord.
(3.) He urges the wisdom of being religious: For this is your wisdom in the sight of the nations, De 4:6. In keeping God's commandments, [1.] They would act wisely for themselves; This is your wisdom. It is not only agreeable to right reason, but highly conducive to our true interest; this is one of the first and most ancient maxims of divine revelation. The fear of the Lord, that is wisdom, Job 28:28. [2.] They would answer the expectations of their neighbours, who, upon reading or hearing the precepts of the law that was given them, would conclude that certainly the people that were governed by this law were a wise and understanding people. Great things may justly be looked for from those who are guided by divine revelation, and unto whom are committed the oracles of God. They must needs be wiser and better than other people; and so they are if they are ruled by the rules that are given them; and if they are not, though reproach may for their sakes be cast upon the religion they profess, yet it will in the end certainly return upon themselves to their eternal confusion. Those that enjoy the benefit of divine light and laws ought to conduct themselves so as to support their own reputation for wisdom and honour (see Ec 10:1), that God may be glorified thereby.
(4.) He urges the singular advantages which they enjoyed by virtue of the happy establishment they were under, De 4:7,8. Our communion with God (which is the highest honour and happiness we are capable of in this world) is kept up by the word and prayer; in both these Israel were happy above any people under heaven. [1.] Never were any people so privileged in speaking to God, De 4:7. He was nigh unto them in all that they called upon him for, ready to answer their enquiries and resolve them by his oracle, ready to answer their requests and to grant them by a particular providence. When they had cried unto God for bread, for water, for healing, they had found him near them, to succour and relieve them, a very present help, and in the midst of them (Ps 46:1,5), his ear open to their prayers. Observe, First, It is the character of God's Israel that on all occasions they call upon him, in every thing they make their requests known to God. They do nothing but what they consult him in, they desire nothing but what they come to him for. Secondly, Those that call upon God shall certainly find him within call, and ready to give an answer of peace to every prayer of faith; see Isa 58:9, "Thou shalt cry, as the child for a nurse, and he shall say, Here I am, what does my dear child cry for?" Thirdly, This is a privilege which makes the Israel of God truly great and honourable. What can go further than this to magnify a people or a person? Is any name more illustrious than that of Israel, a prince with God? What nation is there so great? Other nations might boast of greater numbers, larger territories, and more ancient incorporations; but none could boast of such an interest in heaven as Israel had. They had their gods, but not so nigh to them as Israel's God was; they could not help them in a time of need, as 1Ki 18:27. [2.] Never were any people so privileged in hearing from God, by the statutes and judgments which were set before them, De 4:8. This also was the grandeur of Israel above any people. What nation is there so great, that hath statutes and judgments so righteous? Observe, First, That all these statutes and judgments of the divine law are infinitely just and righteous, above the statutes and judgments of any of the nations. The law of God is far more excellent that the law of nations. No law so consonant to natural equity and the unprejudiced dictates of right reason, so consistent with itself in all the parts of it, and so conducive to the welfare and interest of mankind, as the scripture-law is, Ps 119:128. Secondly, The having of these statutes and judgments set before them is the true and transcendent greatness of any nation or people. See Ps 147:19,20. It is an honour to us that we have the Bible in reputation and power among us. It is an evidence of a people's being high in the favour of God, and a means of making them high among the nations. Those that magnify the law shall be magnified by it.
(5.) He urges God's glorious appearances to them at Mount Sinai, when he gave them this law. This he insists much upon. Take heed lest thou forget the day that thou stoodest before the Lord thy God in Horeb, De 4:10. Some of them were now alive that could remember it, though they were then under twenty years of age, and the rest of them might be said to stand there in the loins of their fathers, who received the law and entered into covenant there, not for themselves only, but for their children, to whom God had an eye particularly in giving the law, that they might teach it to their children. Two things they must remember, and, one would think, they could never forget them:—[1.] What they saw at Mount Sinai, De 4:11. They saw a strange composition of fire and darkness, both dreadful and very awful; and they must needs be a striking foil to each other; the darkness made the fire in the midst of it look the more dreadful. Fires in the night are the most frightful, and the fire made the darkness that surrounded it look the more awful; for it must needs be a strong darkness which such a fire did not disperse. In allusion to this appearance upon Mount Sinai, God is said to show himself for his people, and against his and their enemies, in fire and darkness together, Ps 18:8,9. He tells them again (De 4:36) what they saw, for he would have them never forget it: He showed thee his great fire. One flash of lightning, that fire from heaven, strikes an awe upon us; and some have observed that most creatures naturally turn their faces towards the lightning, as ready to receive the impressions of it; but how dreadful then must a constant fire from heaven be! It gave an earnest of the day of judgment, in which the Lord Jesus shall be revealed in flaming fire. As he reminds them of what they saw, so he tells them what they saw not; no manner of similitude, from which they might form either an idea of God in their fancies or an image of God in their high places. By what we see of God sufficient ground is given us to believe him to be a Being of infinite power and perfection, but no occasion given us to suspect him to have a body such as we have. [2.] What they heard at Mount Sinai (De 4:12): "The Lord spoke unto you with an intelligible voice, in your own language, and you heard it." This he enlarges upon towards the close of his discourse, De 4:32,33,36. First, They heard the voice of God, speaking out of heaven. God manifests himself to all the world in the works of creation, without speech or language, and yet their voice is heard (Ps 19:1-3); but to Israel he made himself known by speech and language, condescending to the weakness of the church's infant state. Here was the voice of one crying in the wilderness, to prepare the way of the Lord. Secondly, They heard it out of the midst of the fire, which showed that it was God himself that spoke to them, for who else could dwell with devouring fire? God spoke to Job out of the whirlwind, which was terrible; but to Israel out of the fire, which was more terrible. We have reason to be thankful that he does not thus speak to us, but by men like ourselves, whose terror shall not make us afraid, Job 33:6,7. Thirdly, They heard it and yet lived, De 4:33. It was a wonder of mercy that the fire did not devour them, or that they did not die for fear, when Moses himself trembled. Fourthly, Never any people heard the like. He bids them enquire of former days and distant places, and they would find this favour of God to Israel without precedent or parallel, De 4:32. This singular honour done them called for singular obedience from them. It might justly be expected that they should do more for God than other people, since God had done so much more for them.
(6.) He urges God's gracious appearances for them, in bringing them out of Egypt, from the iron furnace, where they laboured in the fire, forming them into a people, and then taking them to be his own people, a people of inheritance (De 4:20); this he mentions again, De 4:34,37,28. Never did God do such a thing for any people; the rise of this nation was quite different from that of all other nations. [1.] They were thus dignified and distinguished, not for any thing in them that was deserving or inviting, but because God had a kindness for their fathers: he chose them. See the reasons of free grace; we are not beloved for our own sakes, but for his sake who is the great trustee of the covenant. [2.] They were delivered out of Egypt by miracles and signs, in mercy to them and in judgment upon the Egyptians, against whom God stretched out his arm, which was signified by Moses's stretching out his hand in summoning the plagues. [3.] They were designed for a happy settlement in Canaan, De 4:38. Nations must be driven out from before them, to make room for them, to show how much dearer they were to God than any other people were. Egyptians and Canaanites must both be sacrificed to Israel's honour and interest. Those that stand in Israel's light, in Israel's way, shall find it is at their peril.
(7.) He urges God's righteous appearance against them sometimes for their sins. He specifies particularly the matter of Peor, De 4:3,4. This had happened very lately: their eyes had seen but the other day the sudden destruction of those that joined themselves to Baal-peor and the preservation of those that clave to the Lord, from which they might easily infer the danger of apostasy from God and the benefit of adherence to him. He also takes notice again of God's displeasure against himself: The Lord was angry with me for your sakes, De 4:21,22. He mentions this to try their ingenuousness, whether they would really be troubled for the great prejudice which they had occasioned to their faithful friend and leader. Others' sufferings for our sakes should grieve us more than our own.
(8.) He urges the certain advantage of obedience. This argument he begins with (De 4:1): That you may live, and go in and possess the land; and this he concludes with (De 4:40): That it may go well with thee, and with thy children after thee. He reminds them that they were upon their good behaviour, that their prosperity would depend upon their piety. If they kept God's precepts, he would undoubtedly fulfil his promises.
(9.) He urges the fatal consequences of their apostasy from God, that it would undoubtedly be the ruin of their nation. This he enlarges upon, De 4:25-31. Here, [1.] He foresees their revolt from God to idols, that in process of time, when they had remained long in the land and were settled upon their lees, they would corrupt themselves, and make a graven image; this was the sin that would most easily beset them, De 4:25. [2.] He foretells the judgments of God upon them for this: You shall utterly be destroyed (De 4:26), scattered among the nations, De 4:27. And their sin should be made their punishment (De 4:28): "There shall you serve gods, the work of men's hands, be compelled to serve them, whether you will or no, or, through your own sottishness and stupidity, you will find no better succours to apply yourselves in your captivity." Those that cast off the duties of religion in their prosperity cannot expect the comforts of it when they come to be in distress. Justly are they then sent to the gods whom they have served, Jdg 10:14. [3.] Yet he encourages them to hope that God would reserve mercy for them in the latter days, that he would by his judgments upon them bring them to repentance, and take them again into covenant with himself, De 4:29-31. Here observe, First, That whatever place we are in we may thence seek the Lord our God, though ever so remote from our own land or from his holy temple. There is no part of this earth that has a gulf fixed between it and heaven. Secondly, Those, and those only, shall find God to their comfort, who seek him with all their heart, that is, who are entirely devoted to him, earnestly desirous of his favour and solicitous to obtain it. Thirdly, Afflictions are sent to engage and quicken us to see God, and, by the grace of God working with them, many are thus reduced to their right mind, "When these things shall come upon thee, it is to be hoped that thou wilt turn to the Lord thy God, for thou seest what comes of turning from him;" see Da 9:11,12. Fourthly, God's faithfulness to his covenant encourages us to hope that he will not reject us, though we be driven to him by affliction. If we at length remember the covenant, we shall find that he has not forgotten it.
Now let all these arguments be laid together, and then say whether religion has not reason on its side. None cast off the government of their God but those that have first abandoned the understanding of a man.
⁴¹ Then Moses severed three cities on this side Jordan toward the sunrising;
⁴² That the slayer might flee thither, which should kill his neighbour unawares, and hated him not in times past; and that fleeing unto one of these cities he might live:
⁴³ Namely, Bezer in the wilderness, in the plain country, of the Reubenites; and Ramoth in Gilead, of the Gadites; and Golan in Bashan, of the Manassites.
⁴⁴ And this is the law which Moses set before the children of Israel:
⁴⁵ These are the testimonies, and the statutes, and the judgments, which Moses spake unto the children of Israel, after they came forth out of Egypt,
⁴⁶ On this side Jordan, in the valley over against Beth-peor, in the land of Sihon king of the Amorites, who dwelt at Heshbon, whom Moses and the children of Israel smote, after they were come forth out of Egypt:
⁴⁷ And they possessed his land, and the land of Og king of Bashan, two kings of the Amorites, which were on this side Jordan toward the sunrising;
⁴⁸ From Aroer, which is by the bank of the river Arnon, even unto mount Sion, which is Hermon,
⁴⁹ And all the plain on this side Jordan eastward, even unto the sea of the plain, under the springs of Pisgah.
Here is, 1. The nomination of the cities of refuge on that side Jordan where Israel now lay encamped. Three cities were appointed for that purpose, one in the lot of Reuben, another in that of Gad, and another in that of the half tribe of Manasseh, De 4:41-43. What Moses could do for that people while he was yet with them he did, to give example to the rulers who were settled that they might observe them the better when he was gone. 2. The introduction to another sermon that Moses preached to Israel, which we have in the following chapters. Probably it was preached the next sabbath day after, when the congregation attended to receive instruction. He had in general exhorted them to obedience in the former chapter; here he comes to repeat the law which they were to observe, for he demands a universal but not an implicit obedience. How can we do our duty if we do not know it? Here therefore he sets the law before them as the rule they were to work by, the way they were to walk in, sets it before them as the glass in which they were to see their natural face, that, looking into this perfect law of liberty, they might continue therein. These are the testimonies, the statutes, and the judgments, the moral, ceremonial, and judicial laws, which had been enacted before, when Israel had newly come out of Egypt, and were now repeated, on this side Jordan, De 4:44-46. The place where Moses gave them these laws in charge is here particularly described. (1.) It was over-against Beth-peor, an idol-temple of the Moabites, which perhaps Moses sometimes looked towards, with a particular caution to them against the infection of that and other such like dangerous places. (2.) It was upon their new conquests, in the very land which they had got out of the hands of Sihon and Og, and were now actually in possession of, De 4:47. Their present triumphs herein were a powerful argument for obedience.
本章包含以下內容：一、一段極為懇切動人的勸勉，要他們順服——既有總體的勸勉，也有若干具體事例的勸勉，並以各樣極有分量的理由為佐證，反覆陳述，用最動人、最懇切的語氣擺在他們面前（申四1–40）。二、在約但河東邊設立逃城（申四41–43）。三、特別說明摩西在下文重申律法時所站的地點（申四44–49等）。