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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.
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Exhortations and Arguments (1451 BC)
劝勉与论证（主前 1451 年）
¹ 以色列人哪，现在我所教训你们的律例、典章，你们要听从遵行，好叫你们存活，得以进入耶和华你们列祖的神所赐你们的地为业。 ² 我所吩咐你们的话，你们不可加添，也不可删减，好叫你们遵守我所吩咐的耶和华你们神的诫命。 ³ 耶和华因巴力毗珥的事所行的，你们亲眼看见了；凡随从巴力毗珥的人，耶和华你们的神都从你们中间除灭了。 ⁴ 惟有你们专靠耶和华你们神的人，今日全都存活。 ⁵ 我照着耶和华我神所吩咐的，将律例典章教训你们，使你们在所要进去得为业的地上遵行。 ⁶ 所以你们要谨守遵行；因为这就是你们在万民眼前的智慧、聪明；他们听见这一切律例，必说：这大国的人真是有智慧、有聪明。 ⁷ 哪一大国的人有神与他们相近，像耶和华我们的神、在我们求告他的时候与我们相近呢？ ⁸ 又哪一大国有这样公义的律例典章，像我今日在你们面前所陈明的这一切律法呢？ ⁹ 你只要谨慎，殷勤保守你的心灵，免得忘记你亲眼所看见的事，又免得你一生这事离开你的心；总要传给你的子子孙孙。 ¹⁰ 你在何烈山站在耶和华你神面前的那日，特别要记念；那时耶和华对我说：你为我招聚百姓，我要叫他们听见我的话，使他们存活在地上的日子，可以学习敬畏我，又可以教训儿女这样行。 ¹¹ 那时你们近前来，站在山下；山上有火冲天，并有昏黑、密云、幽暗。 ¹² 耶和华从火焰中对你们说话；你们听见说话的声音，却没有看见什么形像，只听见声音而已。 ¹³ 他将所吩咐你们当守的约指示你们，就是十条诫；他又将这诫写在两块石版上。 ¹⁴ 那时耶和华又吩咐我将律例典章教训你们，使你们在所要过去得为业的地上遵行。 ¹⁵ 所以你们要分外谨慎；因为耶和华在何烈山从火中对你们说话的那日，你们没有看见什么形像； ¹⁶ 惟恐你们败坏自己，为自己雕刻偶像，仿佛什么男像女像， ¹⁷ 或地上走兽的像，或空中飞鸟的像， ¹⁸ 或地上爬物的像，或地底下水里鱼的像。 ¹⁹ 又恐怕你向天举目观看，见耶和华你的神为天下万民所摆列的日月星，就是天上的万象，自己就被勾引去敬拜事奉它们。 ²⁰ 耶和华却将你们从埃及领出来，脱离铁炉，要特作自己产业的子民，像今日一样。 ²¹ 耶和华又因你们的缘故向我发怒，起誓不容我过约旦河，也不容我进耶和华你神赐你为业的那美地； ²² 我只得死在这地，不能过约旦河；惟独你们必过去，得那美地为业。 ²³ 你们要谨慎，免得忘记耶和华你们神与你们所立的约，为自己雕刻偶像，就是耶和华你神所禁止你作的偶像； ²⁴ 因为耶和华你的神乃是烈火，是忌邪的神。 ²⁵ 你们生子养孙，在那地住久了，若竟败坏自己，雕刻偶像，仿佛什么形象，行耶和华你神眼中看为恶的事，惹他发怒， ²⁶ 我今日呼天唤地向你们作见证，你们必在所要过去得为业的地上，速速灭尽；你们不能在那地上长久，必尽行除灭。 ²⁷ 耶和华必使你们分散在万民中；在他所领你们到的万国里，你们剩下的人数必然稀少。 ²⁸ 在那里你们必事奉人手所造的神，就是木石，是看不见、听不见、不能吃、不能闻的。 ²⁹ 但你们在那里必寻求耶和华你的神；你若尽心尽性寻求他，就必寻见。 ³⁰ 日后你在遭遇患难、这一切事临到你身上的时候，你若归向耶和华你的神，听从他的话； ³¹ （因为耶和华你的神是有怜悯的神；）他必不撇下你，不灭绝你，也不忘记他向你列祖所起的誓。 ³² 你且问在你以前的世代，就是自从神造人在世以来，从天这边到天那边，曾有何民听见神从火中说话的声音，像你听见还能存活呢？这样的大事何曾有、何曾听见呢？ ³³ 曾有何民听见神从火中说话的声音，像你听见还能存活呢？ ³⁴ 神何曾从一国中试用试验、神迹、奇事、争战、大能的手、伸出来的膀臂并大可畏的事，把一国的人民领出来归他自己，像耶和华你们的神在埃及、在你们眼前为他自己所行的一切事呢？ ³⁵ 这是显给你看，要使你知道耶和华是神，在他以外再无别神。 ³⁶ 他从天上使你听见他的声音，为要教训你；又在地上使你看见他的大火，你又从火中听见他的话。 ³⁷ 因他爱你的列祖，所以拣选他们的后裔，用大能亲自领你出了埃及， ³⁸ 要将比你更大更强的国民从你面前赶出，领你进去，将他们的地赐你为业，像今日一样。 ³⁹ 所以你今日要知道，也要记在心上，天上地下惟有耶和华他是神，在他以外再无别神。 ⁴⁰ 所以你要谨守他的律例、诫命，就是我今日所吩咐你的，使你可以得福，并使你的子孙在你所要进去得为业的地上，得以长久，就是耶和华你神所要永远赐给你的地。
这篇最为活泼而卓越的讲论是如此完整，其中的细节又如此常常重复，因此我们在解释时必须把它一并看，尽力归纳为合适的条目，因为我们无法按段落来分割它。
I. 总的来说，它是对前面历史的运用与应用；它是从前文推理而来的：以色列人哪，现在……（申 4:1）。我们回顾神在我们身上的护理，所当产生的就是这样一种用法——我们要被这些护理激发并投入本分与顺服之中。古时年代的历史也照样当被我们如此善用。
II\. 他讲论的主旨和方向，是要劝勉他们紧紧跟随神和他的事奉，不可因任何别的神而离弃他，也不可在任何一事上偏离自己向他所当尽的本分。现在请看他对他们说了什么——他运用了大量的属天修辞，既以劝勉与指引的方式，也以动机与论证的方式，来加强他的劝勉。
1\. 请看他如何嘱咐他们，并向他们指明何为善，耶和华向他们所要的又是什么。
（1）他要求他们留心倾听神的话，并留心所教训他们的律例典章：以色列人哪，要听从。 他的意思不仅是他们现在要听他讲，更是无论律法书何时向他们宣读、或他们自己何时诵读，都当专心致志。"要听从律例，因为其中含有神的大诫命，也关系到你们自己灵魂的大事，所以理当要求你们最大的留意。" 在何烈山，神已经使他们听见他的话（申 4:10），实在是确实地听见了；那时因着宣告的情景所迫而有的留心，此后当因着事情本身的卓越而常被吸引。神一次说过的话，我们应当两次听见，常常听见。
（2）他嘱咐他们在自己中间保守神圣律法的纯洁与完整（申 4:2）。要保守其纯洁，不可加添；要保守其完整，不可删减。有人解作在行为上不可加添："你们不可加上律法所禁止的恶，也不可删去律法所要求的善。"有人解作在意见上不可加添："你们不可加上自己的发明，好像神的制度有所缺欠，也不可设立，更不可强加，任何神所未曾命定的宗教崇拜礼仪；也不可删去，或废弃任何所命定的事，当作无益或多余。"神的工作是完全的，不能加添什么，也不能减少什么，否则只会使之更糟。参传 3:14。犹太人将这话理解为禁止更改律法的正文或字句，连最小的一点一画也不可改；因他们在这事上极尽仔细与精确，我们在神之下大大受惠于他们，得以有希伯来正典的纯洁与完整。我们在新约圣经的末了也看到同样的护卫（启 22:18、19）。
（3）他嘱咐他们守神的诫命（申 4:2），遵行（申 4:5、14），谨守遵行（申 4:6），守这约（申 4:13）。听是为着行，知识是为着实践。神的诫命是他们当行的道，是他们当守的规则；他们当以道德的诫命约束自己，按神圣的礼仪敬虔奉献，并按审判的律法施行公义。他在结尾时（申 4:40）又重复了这嘱咐：你要谨守他的律例、诫命，就是我今日所吩咐你的。 律法设立，岂不正是为要人遵守顺服吗？
（4）他嘱咐他们在遵守律法上要极为严谨和谨慎（申 4:9）：你只要谨慎，殷勤保守你的心灵；又（申 4:15）说：所以你们要分外谨慎；再（申 4:23）说：你们要谨慎。 那愿意敬虔度日的人必须十分谨慎，凡事谨慎而行。想到我们四周有何等多的诱惑，我们自己心中又有何等败坏的倾向，我们就大有需要四处留心，并尽一切殷勤保守我们的心。那些漫不经心、任意妄为而行的人，不能行得正直。
（5）他特别嘱咐他们要防备偶像之罪——那是他们最易因万国的风俗受试探、又因心中的败坏最易沉溺其中，且最惹神发怒、对自己后果最致命的罪：要分外谨慎，免得在这事上你们败坏自己（申 4:15、16）。他告诫他们防备两种偶像崇拜：——[1.] 拜偶像之像，哪怕他们想借此敬拜真神，正如他们在金牛犊上所行的那样，把神的真实变为虚谎，把他的荣耀变为羞辱。第二条诫命正是明明针对这事的，此处又加以扩充（申 4:15-18）。"要谨慎免得你们败坏自己"，即"免得你们使自己堕落"；因为那些想要为神造像的人，就在自己心中形成了对神那些必定成为一切不敬虔之门路的观念；此处又暗示这是属灵的淫乱。"又要谨慎免得你们毁灭自己。若有什么能毁坏你们，必是这事。无论作什么，总不要为神造什么形像，无论是人形——男像或女像，还是任何走兽、飞鸟、爬物或鱼的形状；"因为外邦人就是用这些种类的像来敬拜他们的神，他们或不能领悟，或不肯接受何 8:6 那明明白白的论证：匠人制造它，所以它不是神。 以像来代表无限的灵，以受造之物的形像来代表伟大的造物主，是我们能加之于神的最大侮辱，也是我们能加之于自己的最大欺骗。他极力劝勉他们不可为神造像，理由是在何烈山神向他们显现自己时，乃是用声音的话传入他们耳中，为要教训他们信道是从听道来的，神在他的话中与我们相近；却没有任何形像呈现在他们眼前，因为按神本相看见他，是留待我们来世福乐中的事，而按他所不是的样子看他，在今世只会害我们，不会使我们得益处。你们没有看见什么形像（申 4:12），没有看见什么形像（申 4:15）。也许他们原来指望看见什么形像，因为他们几乎要冲上去见耶和华（出 19:21）。但他们所见的只是光与火，并没有什么可以用来造像的东西；神这无限的智慧如此安排他自己的显现，正是因为拜偶像的危险。经上论摩西说，他观看耶和华的形像（民 12:8），神赐他这一恩惠，因为他超越了拜偶像的试探；至于百姓，他们刚从钦慕埃及的偶像出来，他们不可看见神的任何形像，免得他们借口仿效，结果徒然领受了第二条诫命；"因为"（如帕特里克主教所言）"他们就会以为这条诫命只是禁止他们按神向他们显现的样式之外的方式去表现神，从而断定按那显现的样式表现他是合法的。"愿这话也提醒我们，敬拜神时当防备在自己的幻想与想象中为神造像，免得我们因此败坏自己。心中可能有偶像，即便圣所里没有。[2.] 拜日、月、星辰，是他告诫他们防备的另一种偶像崇拜（申 4:19）。这是最古老的偶像崇拜，也是最似是而非的一种，因为它把敬拜归给那些不仅位置在我们之上、而且本身在感官上极为荣耀、对世界也最有普遍功用的受造之物。其似是而非之处使它更危险。此处暗示，第一，感官所受的试探何等强烈；因为这告诫是：免得你被勾引去敬拜它们——被虚妄想象的强烈冲动和万国风俗的汹涌潮流所勾引。心被假定随从眼目，在我们败坏堕落的光景中，心极易如此行。"当你看见日、月、星辰，你就必因它们的高远与明亮、它们有序的运行与有力的影响而钦慕，以致受到强烈试探，把当归于造它们、并使它们对我们成为现今所是的那位的荣耀归给它们——他赐它们存在，又使它们成为世人的祝福。"看来需要极大的决心才能使他们抵挡这试探，因为他们对那看不见的神和看不见的属灵世界之信心如此软弱。第二，然而他指明，对愿意运用理智的人来说，这试探何等脆弱；因为这些所谓的神明——日、月、星辰——只不过是耶和华他们神（他们有本分敬拜的那位）赐给万民的福分而已。敬拜它们是荒谬的，因为它们是人的仆役，被造被派定要在地上发光；我们岂可事奉那些被造为要事奉我们的？太阳在希伯来文称为shemesh，意即仆役，因为它是这可见世界的总管家，为全人类执烛；所以不可把它当作主来敬拜。再者，它们是神的恩赐；是他赐下的；我们从它们所得的一切益处，都当归功于他；所以把惟独当归他的尊荣与赞美归给它们，便是极其亏负他。
（6）他嘱咐他们教导儿女遵守神的律法：总要传给你的子子孙孙（申 4:9），使他们可以教训儿女这样行（申 4:10）。[1.] 总体上必须保守他们中间宗教传承的延续，将认识神和敬拜神的知识传给后代；因为神在以色列中的国原是定为永远的，只要他们不失去这特权。[2.] 为此，父母特别应当照顾好自己的儿女，教导他们敬畏神，并训练他们遵守神的一切诫命。
（7）他嘱咐他们总不可忘记自己的本分：你们要谨慎，免得忘记耶和华你们神与你们所立的约（申 4:23）。尽管神总不忘记这约，我们却易于忘记；我们一切离开神的根源都在于此。所以我们当防备一切能叫这约从我们心思中出去的事，又当看守自己的心，免得我们任其溜走；这样我们就当谨慎，免得我们在任何时候忘记自己的宗教，免得我们失去它或放弃了它。谨慎、小心与圣洁的警醒，是抵抗坏记性最好的良助。这些就是他给他们的指引和命令。
2\. 现在让我们看看他用什么动机和论证来支持这些劝勉。他在他们面前怎样整理他的案情，又用何等的论证充满他的口！他为神有极多话要说。他所用的有些题目确实唯独属于那百姓，却也适用于我们。但总体而言，宗教显然是有理由为后盾的；这理由的力量何等有力，凡不敬虔的人都甘心塞耳不听。
（1）他以神的伟大、荣耀与良善为据。我们若考虑与我们打交道的是怎样一位神，就必郑重看待我们向他所当尽的本分，不敢得罪他。他在此处提醒他们，[1.] 耶和华是独一又真又活的神。这是他们所当知道并记在心上的（申 4:39）。许多事我们知道却不因此得益，因为我们不考虑它们，不把它们应用到自己身上，也不从其中得出正当的结论。这是一条既如此明显以致不能不被知道，又如此有力以致若被适当考虑就必有效地改革整个世界的真理——耶和华他是神，是无限永恒的存有，自有永有、自全自足，是所有存有、能力与活动的源头——他是在天上的神，披戴一切荣耀，为众天军之主；他又是在地上的神，这地虽远离他荣耀的宝座，却不超出他的眼目与权能之外，虽卑微鄙陋，却不致低于他的眷顾与鉴察之下。在他以外再无别神，除他以外再无又真又活的神。外邦所有的神明都是假冒和僭越者；他们中没有一个敢自称是天地的普世君王，不过只是地方性的神祇罢了。以色列人除了至高的神——神性之外别无所拜，他们若更换自己的神或疏忽他，便永远无可推诿。[2.] 他是烈火，是忌邪的神（申 4:24）。当谨慎不得罪他，因为，第一，他有忌邪的眼目能识别侮辱；他要求你全心的爱慕与敬拜，绝不容忍对手。神对我们的忌邪，正是我们对自身敬虔的忌邪的良理。第二，他有沉重的手能惩罚侮辱，尤其是在敬拜的事上，因为在这事上他特别忌邪。他是烈火；他对罪人的烈怒正是如此；那是可畏而毁灭的，是烈火的忿怒，要吞灭众仇敌（来 10:27）。火只吞噬那可作燃料的；照样，神的忿怒只抓住那些因自己的罪把自己 fitting 成毁灭的人（林前 3:13；赛 27:4）。即便在新约中，我们也看见同样的论证用在我们身上，作为我们当以虔诚敬畏事奉神（来 12:28、29）的理由；因为虽然他是我们的神，对那些忠心事奉他的人是喜乐之光，但对那些轻慢他的人却是烈火。第三，然而他是有怜悯的神（申 4:31）。此处作为悔改的鼓励，也可作为顺服的引诱，并作为防止他们背道的合宜考虑。我们岂可丢弃那永不撇弃我们的怜悯之神——只要我们对他忠心？参下文。我们能到哪里去寻求更好的呢？我们岂可忘记我们神的约，他却不忘记我们列祖的约？愿我们被爱的纽带系于本分，被神的怜悯所劝服而紧紧跟随他。
（2）他以他们与这位神的关系——他对他们的权柄以及他们对他的义务——为据。"你们所当守当行的诫命，不是我的，"摩西说，"不是我的发明，不是我的禁令，乃是耶和华的诫命，由无限的智慧所定，由主权的大能所立。他是你们列祖的神（申 4:1），所以你们因继承而是他的：你们的列祖是他的，你们也生在他的家中。他是耶和华你们的神（申 4:2），所以你们因自己的同意而是他的。他是耶和华我的神（申 4:5），所以我以他使者和大使的身份与你们交涉；"摩西奉他的名所传给他们的，全部且仅仅是从主所领受的。
（3）他以宗教的智慧为据：因为这就是你们在万民眼前的智慧（申 4:6）。守神的诫命，[1.] 是为自己行事明智；这就是你们的智慧。这不仅符合正理，更对我们真正的利益大有益处；这是神圣启示中最首要最古老的最大原则之一：敬畏主就是智慧（伯 28:28）。[2.] 是回应邻邦的期望；他们读了或听了所赐给他们之律法的诫命，就必断定，受这律法治理的百姓真是一个有智慧、有聪明的民族。凡受神圣启示引导、蒙托付神之圣言的人，理当被人期望有伟大的事。他们必比别的百姓更有智慧、更为善良；他们若被所受的规则所治理，便是如此；若不然，虽因他们所信的宗教受辱，那辱末最终必归到他们自己身上，成为他们永远的羞辱。那些享有神圣亮光与律法益处的人，行事当足以维护自己在智慧与尊荣上的声誉（参传 10:1），使神因此得荣耀。
（4）他以他们因所处蒙福的地位而独享的特权为据（申 4:7、8）。我们与神的相交（这是我们在今世所能得的最高尊荣与福乐），是借着道与祷告来维持的；在这两样上，以色列人胜过天下任何百姓。[1.] 从没有哪个百姓在向神说话的事上如此有特权（申 4:7）。他们在凡事上求告他，他都相近——随时预备借着他的神谕回答他们的询问，又随时预备借特别的护理应允他们的请求而赐给他们。当他们为粮食、为水、为医治呼求神时，他们发现他相近，帮助他们、解救他们，作随时的帮助，住在他们中间（诗 46:1、5），他的耳侧耳听他们的祷告。请注意，第一，神以色列民的特性，就是他们在一切场合都求告他，凡事都把自己的请求告诉神。他们作任何事无不向他求问，他们一无所求不是来到他面前寻求。第二，那求告神的人必发现他就在呼求范围之内，随时预备给每一个信心的祷告以平安的回答；参赛 58:9，"你求告，正如孩子呼叫乳母，耶和华必说：我在这里——我的孩子呼求什么？" 第三，这特权使神的以色列真正伟大而尊荣。有什么比这更能尊崇一个百姓或一个人呢？有什么名号比以色列——与神较力得胜的王子——更辉煌呢？哪有一国如此伟大？ 别国或可夸耀人口更多、疆域更广、立国更古；但无一能夸耀像以色列那样在天上的关系。他们各有自己的神，却不如以色列的神与他们相近；在急难时他们的神不能像以色列的神那样帮助他们（王上 18:27）。[2.] 从没有哪个百姓在从神领受的事上如此有特权——借着摆在他们面前的律例典章（申 4:8）。这也是以色列胜过任何百姓的伟大之处。哪一国有这样公义的律例典章？ 请注意，第一，神圣律法的这一切律例典章是无限公正公义的，胜过任何国家的律例典章。神的律法远比万国的律法卓越。没有任何律法像圣经的律法那样与天然的公平和无偏见的正直理性相合，在各部分上那样自洽，又那样有益于人类的福祉与利益（诗 119:128）。第二，能有这些律例典章摆在面前，是任何国家或百姓真正的、超越的伟大。参诗 147:19、20。我们有圣经在我们中间受尊重、有能力，这是我们的尊荣。这是一百姓在神面前蒙大恩的凭据，也是使他们成为万国中居首的方法。那高举律法的，必被律法所高举。
（5）他以神在西奈山赐他们律法时荣耀的显现为据。这一点他极力强调。要谨慎免得你忘记你站在耶和华你神面前的那日在何烈山（申 4:10）。他们中有些人如今还活着，能记得那事，虽然他们当时还不到二十岁；其余的人可以说在他们祖宗的腰中站在那里，因为他们的祖宗在那里受了律法并立了约，不是单为自己，也是为他们的儿女——神赐律法时特别顾念他们的儿女，好使他们能教训儿女。他们当记念两件事，本该永远不能忘记：——[1.] 他们在西奈山所看见的（申 4:11）。他们看见了火与黑暗奇特的组合，既可怕又十分威严；二者互为衬托；黑暗使在其中的火显得更可怕。夜间之火最为惊心；火又使围绕它的黑暗显得更可畏；因为那种火所不能驱散的黑暗，必是极强的黑暗。神为他的百姓显现、又向他和他们的仇敌显现，正是在火与黑暗之中（诗 18:8、9），便是引此为喻。他再次告诉他们（申 4:36）所看见的，因为他要他们总不忘记：他让你看见他的大火。 一道闪电——那从天而降的火——就能使我们心生敬畏；有人观察到大多数受造之物天然地把脸转向闪电，仿佛预备接受其印象；那么常存的从天而降之火，该是何等可畏！它是审判之日的预表，到那日主耶稣要在他火焰的荣光中显现。他既提醒他们所见到的，也告诉他们所未见到的——没有任何形像，可以据此在幻想中形成对神的观念，或在他们的高处为神造像。我们从神所看见的，足以使我们相信他是无限权能与完全的存有，却没有任何根据使我们怀疑他具有像我们这样的身体。[2.] 他们在西奈山所听见的（申 4:12）："耶和华对你们说话，用可明白的声音，用你们自己的语言，你们听见了。"这一点他在讲论的末了又加以扩充（申 4:32、33、36）。第一，他们听见了神从天上说话的声音。 神借着创造的作为向全世显现，并不用言语，也并不用语言，然而它们的声音却传遍（诗 19:1-3）；但对以色列，他却用言语和语言显现自己，俯就教会婴孩期的软弱。这里就是那在旷野有人声喊着说、预备主道路的声音。第二， 他们听见的声音是从火中出来的，这表明正是神自己向他们说话，因为除了他，谁能在灭命的火中居住呢？神从旋风中向约伯说话，那是可怕的；但他向以色列是从火中说话，更是可怕。我们有理由感恩，他不再这样向我们说话，而是借着我们自己一样的人，他的威严不要使我们害怕（伯 33:6、7）。第三， 他们听见了却仍存活（申 4:33）。火没有吞灭他们，他们也没有因恐惧而死，连摩西自己都战兢，这真是怜悯的奇事。第四， 从没有任何百姓听见过这样的事。他吩咐他们查考古时的日子和远处的地方，他们必发现神对以色列的这一恩宠既无前例也无同等（申 4:32）。这独一的尊荣既已加在他们身上，就当向他们要索独一的顺服。他们理当比别的百姓为神作更多，因为神为他们作了更多。
（6）他以神为他们所施恩典的显现为据——领他们出埃及，脱离铁炉，他们在其中劳碌如火，又被塑造成一个百姓，然后接纳他们作自己的子民，作产业的子民（申 4:20）；这一点他又提及（申 4:34、37、38）。神从未为任何百姓行过这样的事；这国的兴起与所有别国完全不同。[1.] 他们如此蒙尊荣、被分别，并非因他们有什么配得或吸引人之处，而是因神向他们的列祖施恩：他拣选了他们。请看白白恩典的理由；我们得蒙爱，不是因我们自己，而是因他——就是那约的伟大受托者——的缘故。[2.] 他们借着神迹和奇事从埃及被救出来，既是向他们施怜悯，也是向埃及人行审判；神向他们伸出了膀臂，这是借着摩西伸手招聚灾祸来表征的。[3.] 他们被指定在迦南得享幸福的定居（申 4:38）。列国要从他们面前被赶出，为他们腾出地方，为要表明他们比任何别的百姓更蒙神的珍爱。埃及人和迦南人都要为以色列的尊荣与利益献上为祭。凡挡在以色列光中、挡在以色列路上的，必发现自己处于危险之中。
（7）他以神有时为他们的罪向他们施行公义审判的显现为据。他特别指出毗珥的事（申 4:3、4）。这事不久前才发生：他们的眼睛前些日子才亲眼看见那些随从巴力毗珥之人的忽然灭亡，又看见那些专靠耶和华之人的蒙保守；由此他们容易推断出离开神的危险和忠于神的益处。他又再次提到神对他的不悦：耶和华又因你们的缘故向我发怒（申 4:21、22）。他提到这事，为要试试他们是否真有诚实的心——是否真为他们忠实的朋友和领袖因他们而遭受的重大损失感到忧愁。别人因我们的缘故所受的苦，应当比我们自己受的苦更叫我们忧愁。
（8）他以顺服必得的确实益处为据。这是他用以开始的论证（申 4:1）：好叫你们存活，得以进入……地为业；这也是他用以结束的论证（申 4:40）：使你可以得福，并使你的子孙……得以长久。 他提醒他们，他们正受着考查，他们的兴盛将取决于他们的敬虔。他们若守神的诫命，他必毫无疑问地成就他的应许。
（9）他以离弃神必致致命的后果为据——这必成为他们国家的毁灭。这一点他加以扩充（申 4:25-31）。此处，[1.] 他预见他们要背道归向偶像，时日既久，他们在那地安居无忧时，就必败坏自己，为自己雕刻偶像；这是最易缠累他们的罪（申 4:25）。[2.] 他预言神因此必向他们施行的审判：你们必尽行除灭（申 4:26），分散在万民中（申 4:27）。他们的罪要成为他们的刑罚（申 4:28）："在那里你们必事奉人手所造的神，无论是被迫事奉，无论愿不愿意，还是因你们自己的愚蠢迟钝，在被掳中找不到更好的帮助而不得不去寻求。"那些在兴盛时丢弃宗教本分的人，在陷入困境时不要指望宗教的安慰。他们那时被送到他们所事奉的神那里去，是理所当然的（士 10:14）。[3.] 然而他鼓励他们盼望神在末后的日子仍为他们存留怜悯——他要借着对他们所施的审判使他们悔改，并再次与他们立约（申 4:29-31）。此处请注意，第一，无论我们在何处，都可以从那里寻求耶和华我们的神，无论离本国或离他圣殿多么遥远。在地上没有任何部分与天堂之间有着不可逾越的鸿沟。第二，惟独那些全心全意寻求他的人——就是完全奉献给他、恳切慕他恩惠、迫切要得着的人——才能得着神作他们的安慰。第三，患难被差来是要吸引并激发我们寻求神，靠着与患难同工的神之恩典，许多人因此恢复了正确的判断；"当这些事临到你，可盼望你归向耶和华你的神，因为你看见了离开他的结局"；参但 9:11、12。第四，神对他约的信实，鼓励我们盼望他必不拒绝我们，哪怕我们是因患难才被赶到他面前。我们若至终记念这约，就必发现他并未忘记它。
如今，请把这一切论证摆在一起，然后说说宗教是否有理由为后盾。凡丢弃神治理的，都是先放弃了作为人的理智。
⁴¹ 那时摩西在约旦河东，向日出之地，分定三座城， ⁴² 使那素无仇恨、无心杀了人的，可以逃到那里一个城去存活。 ⁴³ 就是为流便人，在旷野平原的比悉；为迦得人，在基列的拉末；为玛拿西半支派的人，在巴珊的哥兰。 ⁴⁴ 摩西在以色列人面前所陈明的律法，就是这样的。 ⁴⁵ 这些律例、典章、法度，是摩西在以色列人出埃及之后所晓谕他们的， ⁴⁶ 在约旦河东、伯毗珥对面的谷中，在住希实本的亚摩利王西宏之地；这西宏是摩西和以色列人出埃及后所击杀的。 ⁴⁷ 他们得了他的地为业，又得了巴珊王噩的地，就是约旦河东日出之地的两个亚摩利王的地。 ⁴⁸ 从亚嫩河边的亚罗珥，直到西云山，就是黑门山， ⁴⁹ 还有约旦河东的全亚拉巴，直到亚拉巴海，就是毗斯迦的山根。
此处有：1. 在以色列现今安营的约旦河那一边，逃城的指定。为此目的指定了三座城，一在流便支派的分内，一在迦得支派的分内，一在玛拿西半支派的分内（申 4:41-43）。摩西趁还与那百姓同在时，能为他们作的都作了，为要给已经设立的官长留下榜样，使他们在他离去之后能更认真地遵守。2. 摩西向以色列人所讲另一篇讲章的引言，记载在以下各章中。很可能是在次一个安息日讲的，那时会众聚集受教。他在前一章已笼统地劝勉他们顺服；此处他来复述他们当守的律法，因为他所要的是普遍的顺服，却不是盲目的顺服。我们若不知道本分，怎能行本分呢？所以他在此把律法摆在他们面前，作为他们当照着作工的规则，当行在其中的道路，又作为他们当在其中看见自己本来面目的镜子，使他们察看这全备使人自由之律法，并且坚守其中。这些法度、律例、典章——道德律、礼仪律和审判律——是以色列人刚出埃及时所立的，如今在约旦河东重申（申 4:44-46）。摩西把律法交代给他们的地点在此特别描述。（1）那是在伯毗珥对面——摩押人的偶像庙宇；也许摩西有时朝那方向望去，特别警戒他们防备那庙和别的同样危险之处的传染。（2）那是在他们新征服的地方，在他们从西宏和噩手中夺得、现今实际占有的地上（申 4:47）。他们在这事上现今的胜利，乃是顺服的有力论证。
英文原文
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：I. 一段极其恳切动人的劝勉，呼吁他们顺服——既有总括性的劝勉，也有针对若干具体事例的劝勉，并以种种极有力的论据为佐证，反复陈明，用所能想象最感动人、最富亲情的方式陈明在他们眼前（申4:1-40）。II. 在约旦河东边指定逃城（申4:41-43）。III. 对摩西颁布以下律法重述之地点的具体描写（申4:44-49等）。