47 And they possessed H3423 his land, H776 and the land H776 of Og H5747 king H4428 of Bashan, H1316 two H8147 kings H4428 of the Amorites, H567 which were on this side H5676 Jordan H3383 toward the sunrising; H4217 H8121
And they turned H6437 and went up H5927 by the way H1870 of Bashan: H1316 and Og H5747 the king H4428 of Bashan H1316 went out H3318 against H7125 them, he, and all his people, H5971 to the battle H4421 at Edrei. H154 And the LORD H3068 said H559 unto Moses, H4872 Fear H3372 him not: for I have delivered H5414 him into thy hand, H3027 and all his people, H5971 and his land; H776 and thou shalt do H6213 to him as thou didst H6213 unto Sihon H5511 king H4428 of the Amorites, H567 which dwelt H3427 at Heshbon. H2809 So they smote H5221 him, and his sons, H1121 and all his people, H5971 until there was none H1115 left H7604 him alive: H8300 and they possessed H3423 his land. H776
Then we turned, H6437 and went up H5927 the way H1870 to Bashan: H1316 and Og H5747 the king H4428 of Bashan H1316 came out H3318 against H7125 us, he and all his people, H5971 to battle H4421 at Edrei. H154 And the LORD H3068 said H559 unto me, Fear H3372 him not: for I will deliver H5414 him, and all his people, H5971 and his land, H776 into thy hand; H3027 and thou shalt do H6213 unto him as thou didst H6213 unto Sihon H5511 king H4428 of the Amorites, H567 which dwelt H3427 at Heshbon. H2809 So the LORD H3068 our God H430 delivered H5414 into our hands H3027 Og H5747 also, the king H4428 of Bashan, H1316 and all his people: H5971 and we smote H5221 him until none was left H7604 to him remaining. H8300 And we took H3920 all his cities H5892 at that time, H6256 there was not a city H7151 which we took H3947 not from them, threescore H8346 cities, H5892 all the region H2256 of Argob, H709 the kingdom H4467 of Og H5747 in Bashan. H1316 All these cities H5892 were fenced H1219 with high H1364 walls, H2346 gates, H1817 and bars; H1280 beside unwalled H6521 towns H5892 a great H3966 many. H7235 And we utterly destroyed H2763 them, as we did H6213 unto Sihon H5511 king H4428 of Heshbon, H2809 utterly destroying H2763 the men, H4962 women, H802 and children, H2945 of every city. H5892 But all the cattle, H929 and the spoil H7998 of the cities, H5892 we took for a prey H962 to ourselves. And we took H3947 at that time H6256 out H3947 of the hand H3027 of the two H8147 kings H4428 of the Amorites H567 the land H776 that was on this side H5676 Jordan, H3383 from the river H5158 of Arnon H769 unto mount H2022 Hermon; H2768 (Which Hermon H2768 the Sidonians H6722 call H7121 Sirion; H8303 and the Amorites H567 call H7121 it Shenir;) H8149 All the cities H5892 of the plain, H4334 and all Gilead, H1568 and all Bashan, H1316 unto Salchah H5548 and Edrei, H154 cities H5892 of the kingdom H4467 of Og H5747 in Bashan. H1316 For only Og H5747 king H4428 of Bashan H1316 remained H7604 of the remnant H3499 of giants; H7497 behold, his bedstead H6210 was a bedstead H6210 of iron; H1270 is it not H3808 in Rabbath H7237 of the children H1121 of Ammon? H5983 nine H8672 cubits H520 was the length H753 thereof, and four H702 cubits H520 the breadth H7341 of it, after the cubit H520 of a man. H376 And this land, H776 which we possessed H3423 at that time, H6256 from Aroer, H6177 which is by the river H5158 Arnon, H769 and half H2677 mount H2022 Gilead, H1568 and the cities H5892 thereof, gave H5414 I unto the Reubenites H7206 and to the Gadites. H1425 And the rest H3499 of Gilead, H1568 and all Bashan, H1316 being the kingdom H4467 of Og, H5747 gave H5414 I unto the half H2677 tribe H7626 of Manasseh; H4519 all the region H2256 of Argob, H709 with all Bashan, H1316 which H1931 was called H7121 the land H776 of giants. H7497 Jair H2971 the son H1121 of Manasseh H4519 took H3947 all the country H2256 of Argob H709 unto the coasts H1366 of Geshuri H1651 and Maachathi; H4602 and called H7121 them after his own name, H8034 Bashanhavothjair, H1316 H2334 unto this day. H3117
And when ye came H935 unto this place, H4725 Sihon H5511 the king H4428 of Heshbon, H2809 and Og H5747 the king H4428 of Bashan, H1316 came out H3318 against H7125 us unto battle, H4421 and we smote H5221 them: And we took H3947 their land, H776 and gave H5414 it for an inheritance H5159 unto the Reubenites, H7206 and to the Gadites, H1425 and to the half H2677 tribe H7626 of Manasseh. H4520
Worthy.Bible » Commentaries » Commentary Critical and Explanatory on the Whole Bible » Commentary on Deuteronomy 4
Commentary on Deuteronomy 4 Commentary Critical and Explanatory on the Whole Bible
CHAPTER 4
De 4:1-13. An Exhortation to Obedience.
1. hearken, O Israel, unto the statutes and unto the judgments, which I teach you—By statutes were meant all ordinances respecting religion and the rites of divine worship; and by judgments, all enactments relative to civil matters. The two embraced the whole law of God.
2. Ye shall not add unto the word which I command you—by the introduction of any heathen superstition or forms of worship different from those which I have appointed (De 12:32; Nu 15:39; Mt 15:9).
neither shall ye diminish aught from it—by the neglect or omission of any of the observances, however trivial or irksome, which I have prescribed. The character and provisions of the ancient dispensation were adapted with divine wisdom to the instruction of that infant state of the church. But it was only a temporary economy; and although God here authorizes Moses to command that all its institutions should be honored with unfailing observance, this did not prevent Him from commissioning other prophets to alter or abrogate them when the end of that dispensation was attained.
3, 4. Your eyes have seen what the Lord did because of Baal-peor … the Lord thy God hath destroyed them from among you—It appears that the pestilence and the sword of justice overtook only the guilty in that affair (Nu 25:1-9) while the rest of the people were spared. The allusion to that recent and appalling judgment was seasonably made as a powerful dissuasive against idolatry, and the fact mentioned was calculated to make a deep impression on people who knew and felt the truth of it.
5, 6. this is your wisdom and your understanding in the sight of the nations, which shall hear all these statutes—Moses predicted that the faithful observance of the laws given them would raise their national character for intelligence and wisdom. In point of fact it did do so; for although the heathen world generally ridiculed the Hebrews for what they considered a foolish and absurd exclusiveness, some of the most eminent philosophers expressed the highest admiration of the fundamental principle in the Jewish religion—the unity of God; and their legislators borrowed some laws from the constitution of the Hebrews.
7-9. what nation is there so great—Here he represents their privileges and their duty in such significant and comprehensive terms, as were peculiarly calculated to arrest their attention and engage their interest. The former, their national advantages, are described (De 4:7, 8), and they were twofold: 1. God's readiness to hear and aid them at all times; and 2. the excellence of that religion in which they were instructed, set forth in the "statutes and judgments so righteous" which the law of Moses contained. Their duty corresponding to these pre-eminent advantages as a people, was also twofold: 1. their own faithful obedience to that law; and 2. their obligation to imbue the minds of the young and rising generation with similar sentiments of reverence and respect for it.
10. the day that thou stoodest before the Lord … in Horeb—The delivery of the law from Sinai was an era never to be forgotten in the history of Israel. Some of those whom Moses was addressing had been present, though very young; while the rest were federally represented by their parents, who in their name and for their interest entered into the national covenant.
12. ye heard the voice of the words, but saw no similitude—Although articulate sounds were heard emanating from the mount, no form or representation of the Divine Being who spoke was seen to indicate His nature or properties according to the notions of the heathen.
De 4:14-40. A Particular Dissuasive against Idolatry.
15. Take … good heed … for ye saw no manner of similitude—The extreme proneness of the Israelites to idolatry, from their position in the midst of surrounding nations already abandoned to its seductions, accounts for their attention being repeatedly drawn to the fact that God did not appear on Sinai in any visible form; and an earnest caution, founded on that remarkable circumstance, is given to beware, not only of making representations of false gods, but also any fancied representation of the true God.
16-19. Lest ye corrupt yourselves, and make you a graven image—The things are here specified of which God prohibited any image or representation to be made for the purposes of worship; and, from the variety of details entered into, an idea may be formed of the extensive prevalence of idolatry in that age. In whatever way idolatry originated, whether from an intention to worship the true God through those things which seemed to afford the strongest evidences of His power, or whether a divine principle was supposed to reside in the things themselves, there was scarcely an element or object of nature but was deified. This was particularly the case with the Canaanites and Egyptians, against whose superstitious practices the caution, no doubt, was chiefly directed. The former worshipped Baal and Astarte, the latter Osiris and Isis, under the figure of a male and a female. It was in Egypt that animal-worship most prevailed, for the natives of that country deified among beasts the ox, the heifer, the sheep, and the goat, the dog, the cat, and the ape; among birds, the ibis, the hawk, and the crane; among reptiles, the crocodile, the frog, and the beetle; among fishes, all the fish of the Nile; some of these, as Osiris and Isis, were worshipped over all Egypt, the others only in particular provinces. In addition they embraced the Zabian superstition, the adoration of the Egyptians, in common with that of many other people, extending to the whole starry host. The very circumstantial details here given of the Canaanitish and Egyptian idolatry were owing to the past and prospective familiarity of the Israelites with it in all these forms.
20. But the Lord hath taken you, and brought you forth out of the iron furnace—that is, furnace for smelting iron. A furnace of this kind is round, sometimes thirty feet deep, and requiring the highest intensity of heat. Such is the tremendous image chosen to represent the bondage and affliction of the Israelites [Rosenmuller].
to be unto him a people of inheritance—His peculiar possession from age to age; and therefore for you to abandon His worship for that of idols, especially the gross and debasing system of idolatry that prevails among the Egyptians, would be the greatest folly—the blackest ingratitude.
26. I call heaven and earth to witness against you—This solemn form of adjuration has been common in special circumstances among all people. It is used here figuratively, or as in other parts of Scripture where inanimate objects are called up as witnesses (De 32:1; Isa 1:2).
28. there ye shall serve gods, the work of men's hands—The compulsory measures of their tyrannical conquerors would force them into idolatry, so that their choice would become their punishment.
30. in the latter days, if thou turn to the Lord thy God—either towards the destined close of their captivities, when they evinced a returning spirit of repentance and faith, or in the age of Messiah, which is commonly called "the latter days," and when the scattered tribes of Israel shall be converted to the Gospel of Christ. The occurrence of this auspicious event will be the most illustrious proof of the truth of the promise made in De 4:31.
41-43. Then Moses severed three cities on this side Jordan—(See on Jos 20:7).
44-49. this is the law which Moses set before the children of Israel—This is a preface to the rehearsal of the law, which, with the addition of various explanatory circumstances, the following chapters contain.
46. Beth-peor—that is, "house" or "temple of Peor." It is probable that a temple of this Moabite idol stood in full view of the Hebrew camp, while Moses was urging the exclusive claims of God to their worship, and this allusion would be very significant if it were the temple where so many of the Israelites had grievously offended.
49. The springs of Pisgah—more frequently, Ashdoth-pisgah (De 3:17; Jos 12:3; 13:20), the roots or foot of the mountains east of the Jordan.