Exegetical and Hermeneutical Commentary of Deuteronomy 4:37

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;

37. And because he loved thy fathers ] So Hos 11:1 f. In Pent. only here and Deu 10:15; but cp. Deu 7:8; Deu 7:13, Deu 23:5. The free grace and election of God is to the prophets and D the original motive of the wonderful and unparalleled history.

and chose their seed after them ] So Sam., LXX, Syr., Targ. and Vulg. Heb. has his seed after him which would mean Abraham. The change to the Sg. is interesting as showing how easily a writer passed from one number to the other. On chose see Deu 7:6.

Fuente: The Cambridge Bible for Schools and Colleges

In his sight; keeping his eye fixed upon him, as the father doth on his beloved child. Or, with his presence, i.e. he did not send them forth by Moses, but he himself was present with them, and as it were marched along with them, in the pillar of cloud and fire.

Fuente: English Annotations on the Holy Bible by Matthew Poole

And because he loved thy fathers,…. Not their immediate fathers, whose carcasses fell in the wilderness, and entered not into the good land because of their unbelief, but their more remote fathers or ancestors, Abraham, Isaac, and Jacob, who had some singular testimonies of the love of God to them, Abraham is called their friend of God, and Isaac was the son of promise in whom the seed was called; and Jacob is particularly said to be loved by God, when Esau was hated:

therefore he chose their seed after them; not to eternal life and salvation, but to the enjoyment of external blessings and privileges, to be called by his name, and to set up his name and worship among them, and to be a special people to him above all people on the earth, as to outward favours, both civil and ecclesiastical:

and brought thee out in his sight with his mighty power out of Egypt; which was done not only in the sight of the Egyptians openly, they not daring to hinder them, as the wonders wrought to oblige them to let them go out, done in the sight of the Israelites as before observed, but in the sight of God, he going before them in the pillar of cloud and fire, smiling upon them the Israelites, and looking with a frown upon the host of the Egyptians, and conducting the people by the angel of his presence.

Fuente: John Gill’s Exposition of the Entire Bible

All this He did from love to the fathers of Israel (the patriarchs): “ and indeed because He loved thy fathers, He chose his seed (the seed of Abraham, the first of the patriarchs) after him, and brought thee (Israel) out of Egypt by His face with great power, to drive out…and to bring thee, to give thee their land…so that thou mightest know and take to heart…and keep His laws,” etc. With regard to the construction of these verses, the clause (and because) in Deu 4:37 is not to be regarded as dependent upon what precedes, as Schultz supposes; nor are Deu 4:37 and Deu 4:38 to be taken as the protasis, and Deu 4:39, Deu 4:40 as the apodosis (as Knobel maintains). Both forms of construction are forced and unnatural. The verses form an independent thought; and the most important point, which was to bind Israel to faithfulness towards Jehovah, is given as the sum and substance of the whole address, and placed as a protasis at the head of the period. The only thing that admits of dispute, is whether the apodosis commences with (“ He chose,” Deu 4:37), or only with (“ brought thee out ”). Either is possible; and it makes no difference, so far as the main thought is concerned, whether we regard the choice of Israel, or simply the deliverance from Egypt, in which that choice was carried into practical effect, as the consequence of the love of Jehovah to the patriarchs. – The copula before is specially emphatic, “ and truly,” and indicates that the sum and substance of the whole discourse is about to follow, or the one thought in which the whole appeal culminates. It was the love of God to the fathers, not the righteousness of Israel (Deu 9:5), which lay at the foundation of the election of their posterity to be the nation of Jehovah’s possession, and also of all the miracles of grace which were performed in connection with their deliverance out of Egypt. Moses returns to this thought again at Deu 10:15, for the purpose of impressing it upon the minds of the people as the one motive which laid them under the strongest obligation to circumcise the foreskin of their heart, and walk in the fear and love of the Lord their God (Deu 10:12.). – The singular suffixes in (his seed) and after him) refer to Abraham, whom Moses had especially in his mind when speaking of “thy fathers,” because he was pre-eminently the lover of God (Isa 41:8; 2Ch 20:7), and also the beloved or friend of God (Jam 2:23; cf. Gen 18:17.). “ By His face ” points back to Exo 33:14. The face of Jehovah was Jehovah in His personal presence, in His won person, who brought Israel out of Egypt, to root out great and mighty nations before it, and give it their land for an inheritance. “ As this day ” (clearly shows), viz., by the destruction of Sihon and Og, which gave to the Israelites a practical pledge that the Canaanites in like manner would be rooted out before them. The expression “as this day” does not imply, therefore, that the Canaanites were already rooted out from their land.

Fuente: Keil & Delitzsch Commentary on the Old Testament

37. And because he loved. These words admit of two meanings; for the copulative conjunction stands at the beginning of the verse, — “ And because he loved thy fathers,” and also before the next clause, “and he chose their seed;” the reasons here assigned might, therefore, be taken in connection with the previous sentence, viz., that so many miracles were wrought because God had chosen Abraham and his seed. Others understand it differently, that this people was honored with so many blessings by God because He loved their fathers. In this case they omit the copula in the middle of the verse, as must be often done. In the main, there is little discrepancy; for Moses desires to shew that whatever good things God has conferred upon His people are gratuitous, by which circumstance he commends God’s grace the more. He had said that by unusual favor this nation was taken from the midst of another; and he now adds that this was done on no other account but because God had embraced Abraham, Isaac, and Jacob with His love, and persevered in the same love towards their posterity. But we must remark that by the word “love” is expressed that favor which springs of mere generosity, so as to exclude all worthiness in the person beloved, as may be more clearly gathered from other passages, viz., Deu 7:8, and Psa 78:68, and as is pretty plain from the context here, wherein he attributes the election of the people to the love with which God had honored their fathers. If any object that God’s election is eternal, the objection is readily solved, for the seed of Abraham was separated from all nations, because God had gratuitously adopted their father. We now understand the meaning of Moses, that the deliverance of the people was only to be ascribed to God’s goodness. He thus amplifies this blessing by another circumstance, viz., that God had preferred to great and mighty nations this ignoble people, whose own proper worthiness could not have acquired His favor.

Fuente: Calvin’s Complete Commentary

(37) Because he loved thy fathers.The reasons for Gods choice of Israel are frequently stated in this book; and they are always stated in such a way as to enforce the doctrine of Gods sovereignty, and to show the Israelites that their own merit was in no way the ground of Gods choice.

Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)

Ver. 37. Because he loved thy fathers The Jews have, with great arrogance, piqued themselves on being the favourites of the Deity, on account of their separation; and infidels have made use of their boast, to argue against the justice of their separation, representing it as inconsistent with the attributes of the Deity: for, indeed, to pretend that the Israelites were chosen as favourites, is both unjust and absurd. Their separation was not made peculiarly for their own sakes, but for the sake of mankind in general, though one people became the honoured instrument, in reward of their forefathers’ virtues. And this is the language of those very Scriptures, which, as they pretend, furnish the objection. Where God, by the prophet Ezekiel, promises to restore the Israelites, after a short dispersion through the countries, to their own land, he declares this to be the end of their separation, Eze 36:22-23. What God himself says of the people, St. Paul says of the law, Gal 3:19. It was added, says the apostle, to what? to the patriarchal religion of the Unity: to what end? because of transgressions; i.e. the transgressions of polytheism and idolatry, into which the rest of mankind were already absorbed, and the Jews at that time hastening apace; and from which there was no other means of restraining them, than by this addition: an addition which kept them separate from all others, and preserved the doctrine of the Unity, till the coming of the promised seed. Div. Leg. b. 5: sect. 1: p. 4.

In his sight Or, By his presence.

REFLECTIONS.The review of God’s providences towards Israel is here earnestly applied, as an argument for their fidelity and obedience, with the most solemn charge to enforce it upon their consciences.

Moses begins with commanding deep and serious attention to so awful a subject. The word of God can never be heard with sufficient reverence and godly fear. It is the character of the man to whom God will look, that he trembleth at his word. 1. Moses charges them with careful preservation of the sacred trust committed to them. They must hear God’s word, that they may keep it, obey the precepts, observe the ordinances, and judge according to the laws prescribed: and herein they cannot be too solicitously careful, when compassed with temptations, a deceitful heart within, and an ensnaring world without, against which all their watchfulness, diligence, and prayer would be but enough. Note; This charge is equally applicable to ourselves: we owe a like scrupulous attention to God’s word, and need the same diligence to keep our hearts, and to walk before God in his holy ways. 2. A particular caution is given them against idolatry. They must make no representation of God in any form, by image or picture. They saw no likeness of any thing in Horeb; nor can any similitude be conceived of him who is a spirit, and will have those who worship him, to worship him in spirit and in truth. The nations around them worshipped the hosts of heaven; but they must abhor the thought of giving that honour to the creature, which was due only to the Creator: the sun, moon, and stars, might tempt their eye; and examples of others be apt to ensnare them; but how absurd, as well as impious, were it to worship that which was made to serve us? They are the works of God; and, whatever glory they possess, the praise is due to him alone. What a mercy to be delivered from blind idolatry! While we pity those who worship the visible luminaries of heaven, may every view of them lead up our hearts in adoration to him who formed them! 3. They are not only to take heed to themselves, but to teach their children. Parents have an awful trust reposed in them, to instruct their children in the knowledge of God’s ways, and to lead them by precept and example to walk therein. 4. He repeats his warning, not to forget the covenant of the Lord; assured, that if they bore in mind the riches of the promises therein made, and the faithfulness of God engaged for their fulfilment, then nothing would ever be able to shake their constancy and fidelity. Note; A constant remembrance of God’s covenant is the most quickening means to our diligent obedience.

Moses supports this charge with the most forcible arguments, for, to be godly in Christ Jesus, is the most reasonable service imaginable. 1. He urges the benefit of their obedience, and the danger of rebellion. They would be unspeakable gainers by the one, and as great losers by the other. Note; Interest, as well as duty, is on the side of religion. 2. He mentions their relation to God, as their own and their fathers’ God, with the obligations thence resulting to serve and obey him. Note; If God be our God, it is highly reasonable that we should approve ourselves his faithful people. 3. He pleads the wisdom of such fidelity: it is most agreeable to reason, as well as most conducive to their own happiness; and could not but procure them the respect and admiration of the nations around them. Religion is the truest wisdom, and even those who reject it themselves, stand in awe of it, and reverence it in others. 4. He enforces their duty, by the privileges they enjoyed. [1.] As being near to God, and having his ears open to hear and grant every request. Note; (1.) God’s Israel are a praying people; a prayerless soul is truly heathenish. (2.) None wait upon him in faith, who go without an answer of peace. [2.] As being possessed of a code of laws so excellent and equitable in themselves, so conducive to promote personal and national security and felicity. [3.] As having heard God himself speaking to them from the midst of the fire; a singular favour, of which no other nation could boast. We now no more hear this audible voice, but we have his gentler and sweeter call in the written word; and this voice, whosoever is of the truth receives with delight, and obeys in simplicity. [4.] As having experienced such singular mercies in their deliverance from Egypt, and in all the wonders they had seen in the wilderness, and having still greater mercies in prospect. Nothing is so powerful to engage the heart, as a deep and grateful sense of God’s goodness to us. [5.] Moses urges the glorious character of God. (1.) He is a jealous God, and a consuming fire; his eye keen to discern, and his arm strong to punish every disobedience. We need be jealous over ourselves therefore, lest we provoke that wrath, which, if it be kindled against us, will burn to the nethermost hell. (2.) He is a merciful God; and since he will not forsake us, we ought never to leave or forsake him. (3.) He is the only true God; besides him, there is no other. In heaven he makes the bright displays of his radiant glory; and earth is the footstool of his throne, and not beneath his care and government. To him, therefore, are we bound to submit, and him only to serve. [6.] The fatal consequences of apostacy from God, are strongly pressed upon them. They should be utterly destroyed, scattered among the nations, and given up to the vilest service of idols. Note; The sin by which we have provoked God, he may in just judgment give us up to as our punishment. [7.] Yet there is a reserve of mercy promised, whenever they sought God, humbled under his chastisements. Wherever they may be, in whatever corner of the earth dispersed, if they cry unto God in their misery, he will hear them, for the sake of the covenant he made with their fathers, and recover them. When our state is ever so bad, it is still a mercy that it is not utterly desperate. Note; (1.) The chief end of afflictions is to bring us to God. (2.) Whenever we seek God in simplicity, however we have before provoked him, he will not utterly forsake us. (3.) His covenant in Christ affords us ground to be assured that he will never cast out those who come to him in this Son of his Love.

Fuente: Commentary on the Holy Bible by Thomas Coke

Deu 4:37 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;

Ver. 37. Therefore he chose. ] He chose for his love, and then loved for his choice: after God’s example, deligas quem diligas.

Fuente: John Trapp’s Complete Commentary (Old and New Testaments)