19<\/strong>. write ye this song for you<\/em> ] This Pl. can be justified only by reference to Moses and Joshua both, but only Moses is addressed in Deu 31:10<\/em><\/span>, and in the light of the following singular imperatives teach thou<\/em> and<\/strong> (Sam., LXX, Syr.) put<\/em>, and of Deu 31:22<\/em><\/span>, Moses<\/em> (alone) wrote<\/em>, read write thou for thee<\/strong>. LXX has the plural throughout, Syr. repeats the Heb. text.<\/p>\n a witness for me against the children of Israel<\/em> ] By showing that God had sufficiently forewarned, and pleaded with, them (cp. Deu 31:26<\/em><\/span>). Apart from the question of the date of the Song there is no doubt that Israel had been forewarned by the prophets, that they would perish if they ventured to reject His commands; and further it is generally true that no punishment for sin is ever unforeseen by the conscience of the sinner. On children of Israel<\/em>, never found in D, but always editorial in Deut., see on Deu 31:23<\/em><\/span>.<\/p>\n Verse 19<\/span>. Write ye this song<\/B><\/I>] The song which follows in the next chapter. Things which were of great importance and of common concern were, among the ancients, put into verse, as this was found the best method of keeping them in remembrance, especially in those times when writing<\/I> was little practised. Even prose<\/I> was sometimes sung<\/I>. The history of Herodotus was divided into NINE books<\/I>, and each inscribed with the name of one of the NINE Muses<\/I>, because these books were anciently sung. Homer is reported to have sung his poems<\/I> through different Greek cities. Aristotle observes that anciently the people sung their laws<\/I>. And Cicero observes that it was a custom among the ancient Romans to sing the praises of their heroes at the public festivals. This was the case among the northern inhabitants of Europe, particularly in Ireland and Scotland; hence the Gaelic poetry of Ossian and others. See Dodd<\/I>; and See Clarke on <\/span>Ex 15:1<\/span><\/span>, where the subject is largely treated.<\/P><\/p>\n This song, <\/B>which is contained Deu 32<\/span>, and is put into a song that it may be better learned, and more fixed in their minds and memories. <\/P> Put it in their mouths; <\/B>cause them to learn it, and sing it one to another, to oblige them to more circumspection and watchfulness. <\/P> A witness for me; <\/B>of my kindness in giving them so many blessings, of my patience in bearing so long with them, of my clemency in giving them such fair and plain warnings, and my justice in punishing such an unthankful, perverse, and incorrigible people. <\/P> <\/p>\n 19. Now therefore write ye thissong<\/B>National songs take deep hold of the memories and have apowerful influence in stirring the deepest feelings of a people. Inaccordance with this principle in human nature, a song was ordered tobe composed by Moses, doubtless under divine inspiration, which wasto be learnt by the Israelites themselves and to be taught to theirchildren in every age, embodying the substance of the precedingaddresses, and of a strain well suited to inspire the popular mindwith a strong sense of God’s favor to their nation.<\/P><\/p>\n Now, therefore, write ye this song for you<\/strong>,…. Which was now dictated by the Lord, and given to Moses and Joshua to write, which is recorded in De 32:1<\/span>:<\/p>\n and teach it the children of Israel<\/strong>; teach them by it, instructing them in the meaning of it: thus it was usual in ancient times to write things in verses, that they might be the more pleasingly attended to and regarded, and be longer retained in memory; and especially this practice was used with children, and still is:<\/p>\n put it in their mouths<\/strong>; oblige them to get it by heart, or lay it up in their memories, and repeat it frequently, that it may be familiar to them, and not be forgotten by them:<\/p>\n that this song may be a witness for me against the children of Israel<\/strong>; when in times to come they shall call to mind how in this song they were cautioned against such and such sins, and what they were threatened with should befall them on account of them, and how all things have come to pass exactly as foretold in it; which would be a testimony for God of his goodness to them, of his tender care of them, and concern for them, in the previous cautions he gave them; and of his foreknowledge of future events; and a testimony against them for their ingratitude and other sins.<\/p>\n “ And now<\/em>,” sc., because what was announced in Deu 31:16-18<\/span> would take place, “ write you this song<\/em>.” “This” refers to the song which follows in ch. 32. Moses and Joshua were to write the song, because they were both of them to strive to prevent the apostasy of the people; and Moses, as the author, was to teach it to the children of Israel, to make them learn it, that it might be a witness for the Lord (for Me) against the children of Israel. “This” is defined still further in Deu 31:20<\/span>, Deu 31:21<\/span>: if Israel, through growing satisfied and fat in its land, which was so rich in costly good, should turn to other gods, and the Lord should visit it in consequence with grievous evils and troubles, the song was to answer before Israel as a witness; i.e., not only serve the Lord as a witness to the people that He had foretold all the evil consequences of apostasy, and had given Israel proper warning ( Knobel<\/em>), but to serve, as we may see from Deu 31:20<\/span>, Deu 31:21<\/span>, and from the contents of the song, as a witness, on the one hand, that the Lord had conferred upon the people so many benefits and bestowed upon them such abundant blessings of His grace, that apostasy from Him was the basest ingratitude, for which they would justly be punished; and, on the other hand, that the Lord had not rejected His people in spite of the punishments inflicted upon them, but would once more have compassion upon them and requite their foes, and thus would sanctify and glorify Himself as the only true God by His judgments upon Israel and the nations. The law, with its commandments, promises, and threats, was already a witness of this kind against Israel (cf. Deu 31:26<\/span>); but just as in every other instance the appearance of a plurality of unanimous witnesses raises the matter into an indisputable truth, so the Lord would set up another witness against the Israelites besides the law, in the form of this song, which was adapted to give all the louder warning, “because the song would not be forgotten out of the mouths of their seed” (Deu 31:21<\/span>). The song, when once it had passed into the mouths of the people, would not very readily vanish from their memory, but would be transmitted from generation to generation, and be heard from the mouths of their descendants, as a perpetual warning voice, as it would be used by Israel for God knew the invention of the people, i.e., the thoughts and purposes of their heart, which they cherished ( used to denote the doing of the heart, as in Isa 32:6<\/span>) even then before He had brought them into Canaan. (On Deu 31:20<\/span><\/em>, vid., Deu 7:5<\/span>; Deu 9:5<\/span>, and Exo 3:8<\/span>.) – In Deu 31:22<\/span> the result is anticipated, and the command of God is followed immediately by an account of its completion by Moses (just as in Exo 12:50<\/span>; Lev 16:34<\/span>, etc.). – After this command with reference to the song, the Lord appointed Joshua to the office which he had been commanded to take, urging him at the same time to be courageous, and promising him His help in the conquest of Canaan. That the subject to is not Moses, but Jehovah, is evident partly from the words themselves, “I will be with thee’ (vid., Exo 3:12<\/span>). (Note: Knobel’s<\/em> assertion (on Num 27:23<\/span>) that the appointment of Joshua on the part of Moses by the imposition of hands, as described in that passage, is at variance with this verse, scarcely needs any refutation. Or is it really the case, that the installation of Joshua on the part of God is irreconcilable with his ordination by Moses?)<\/p>\n 19. Now, therefore, write ye this song. It seems absurd that a useless remedy should be applied to an incurable disease. Why does not God rather correct their wickedness, and by His Spirit mold their hearts to obedience, than pour forth words in vain into their deaf ears? Thus do proud and profane men mock at this mode of dealing with them, as if God, throwing away His labor, were deluding unhappy men. We must bear in mind, however, that the preaching of the word, although it is a savior of death to them that perish, is still a sacrifice of sweet savior to God; nor is it to be considered thrown away and ineffectual, when it convicts the ungodly more and more, and renders them altogether inexcusable. And God expressly declares that this would be the use of the song as “a witness” against those, from whose mouth it should proceed. To some, indeed, it was profitable unto salvation; for, when subdued by chastisement, they at length learnt from it that their iniquities were the source and cause of all their evils. For, however God may redouble the blows of His scourges, unbelievers, who are without instruction, reap no advantage from them. Thus, this song was the means of assisting the elect to seek after repentance, when they were smitten by the hand of God. Still, although the word of God should do nothing more than condemn its hearers to death, yet it would be enough that it was a sweet savor to Himself. It seems by no means accordant with our reason that God should have given this command to Isaiah; <\/p>\n “<\/p>\n Go, and tell this people, Hear ye indeed, but understand not; and see ye indeed, but perceive not. Make the heart of this people fat, and make their ears heavy, and shut their eyes, lest they see with their eyes, and hear with their ears, and understand with their heart, and convert, and be healed,” (Isa 6:9<\/span>) <\/p>\n but, with respect to the secret judgments of God, whereby all our senses must be overwhelmed, let sober-mindedness be our wisdom. <\/p>\n (19) Put it in their mouths, that this song may be a witness.<\/strong>This method of perpetuating the truth was even better adapted to the times and to the condition of the people than the delivery of a written law. It was not possible to multiply copies of the law among them to any great extent; but the rhythmical form of the song would make it easy to be retained in their memories. There is reason to believe that Samuel, the first person who (so far as we know) effected anything of importance towards the establishment of a system of religious education in Israel, employed the same means for the purpose, viz., psalms and spiritual songs. The first companies of prophets were evidently singers and minstrels (see 1Sa. 10:5-6<\/span>; 1Sa. 19:20-24<\/span>); hence their remarkable influence over Saul. And if they taught the psalms to the people, as they learnt them under Samuel and Davidespecially historical psalms, like the 78th, 105th, and 106tha very efficacious means of spreading the knowledge of God in Israel was in their hands.<\/p>\n 19<\/strong>. <\/strong> Write ye this song and teach it <\/strong> An ode like the one that follows, in the time when the whole nation had its popular gatherings, its commemorative festal days, would be calculated to have a powerful and enduring effect upon the people.<\/p>\n Ver. <\/em><\/strong>19. <\/strong>Now, therefore, write ye this song<\/em><\/strong><\/strong> The divine composition which follows in the next chapter has ever been admired as a master-piece; and no wonder, when we consider who was its author. It has always been thought the most profitable method of instructing people, and communicating things to posterity, by putting them into verse. For this reason, as Aristotle reports, people anciently sung their laws; and Tully tells us, that it was the custom among the ancient Romans to have the virtues and praises of their famous men sung at their feasts, as a witness <\/em>against those who degenerated from the noble deeds of their ancestors, and disgraced the great examples which such poetry proposed to them, ver. 21. The 2<\/span>2nd verse should be read in a parenthesis; it being evident, that He, <\/em>in the 23rd verse, refers to God. See Cicero, Tusc. Quaest. lib. 4. Bentley’s Dissertation on the Epistles of Phalaris, p. 373 and the Memoirs of M. Delanauze upon the Songs of the Greeks, in the Royal Academy of Inscriptions, tom. 13: <\/p>\n REFLECTIONS.<\/strong>Moses is again warned of his approaching end. The best of men need be admonished to put their house in order. Hereupon, 1. Moses is summoned to the tabernacle, with Joshua, solemnly delegated to be his successor, there to receive his charge. 2. God hereupon appears to them in the Shechinah, and foretells, [1.] The departure of Israel from him, and their adultery with idols, transgressing, as a wife, the covenant of marriage in which they had been joined to the Lord, and this, in consequence of their abuse of prosperity, and the carnality of their wicked hearts. Note. <\/em>(1.) All love of sin is spiritual adultery. (2.) They, who pamper the body to inflame their lusts, will quickly seek unlawful gratifications for them. [2.] God’s anger is threatened against them: since they forsake him, he will forsake them; and woe unto them, when his wisdom no longer guides, nor his power protects them! Note; <\/em>The greatest bitterness of every affliction is, to have God’s face turned away from us in anger. <\/p>\n DISCOURSE: 230 Deu 31:19<\/span>. Now therefore write ye this song for you, and teach it the children of Israel: put it in their mouths, that this song may be a witness for me against the children of Israel<\/em>.<\/p>\n IN order that Moses in his own person should exemplify the nature of that law which he had given, it was appointed of God that he should die for one offence, and not have the honour of leading the people of Israel into Canaan. The time of his departure was now nigh at hand; and God said to him, Behold, thy days approach that thou must die. Little remained for him to do. He had written the whole of his law, and had delivered it unto the priests, that they might put it in the side of the ark of the covenant of the Lord their God. But God would have a song composed, which should contain a brief summary of his dealings with his people, and which should be committed by them to memory, as a witness for him against themselves. This song we now propose to consider: and we shall open to you,<\/p>\n I.<\/p>\n Its subject-matter<\/p>\n As being an epitome of all their past history, and of Gods dispensations towards them to the end of time, its contents are various: they are,<\/p>\n 1.<\/p>\n Commemorative<\/p>\n [It records Gods sovereign mercy to that people in the original designation of the land of Canaan to them,<\/em> even from the first distribution of mankind over the face of the earth. When the sons of Adam and of Noah multiplied in the earth, he so ordered and overruled their motions, that the descendants of wicked Canaan should occupy that land, and prepare it, as it were, for Israel; and that the Israelites should be just ready to possess it when the inhabitants should have filled up the measure of their iniquities, and become ripe for the execution of the curse of God upon them. It was in reference<\/em> to the children of Israel that the Most High divided to the nations their inheritance, and set the bounds of each peculiar people [Note: Deu 32:8<\/span>.].<\/p>\n The manner also in which he had brought them to it<\/em> is particularly specified. He had brought them through a waste howling wilderness, where he had preserved them by an uninterrupted series of miracles, and had instructed them in the knowledge of his will, and had kept them as the apple of his eye, and had made them the objects of his tenderest solicitude, like the eagle fostering, instructing, and protecting her helpless offspring [Note: Deu 32:10-12<\/span>.].<\/p>\n The richness of the provision which he had made for them<\/em> is also described in animated and appropriate terms. The fertility of the land, the stores administered even by its barren rocks, the countless multitudes of its flocks and herds, together with the abundance of its produce in corn and wine, all are set forth, in order that the nation even to their latest posterity might know how to appreciate the goodness of God to them, and be suitably impressed with a sense of their unbounded obligations [Note: Deu 32:13-14<\/span>.].]<\/p>\n 2.<\/p>\n Prophetic<\/p>\n [God had before declared what the ultimate fate of that nation would be: but here he states it in a compendious way. He foretells both their sins<\/em>, and their punishment<\/em>. Notwithstanding all that he had done for them, they would soon forget him, and would stupidly worship the idols of the heathen, which had not been able to protect their own votaries. Thus would they entirely cast off their allegiance to him, and provoke him to execute upon them his heaviest judgments [Note: Deu 32:15-20<\/span>; Deu 32:22-25<\/span>.]. Even for their past abominations he would have cast them off, if he had not been apprehensive that their enemies would have exulted, and taken occasion from it to harden themselves in their atheistical impiety. But by effecting his purposes in the first instance, and delaying his judgments to a future and distant period, he should cut off all occasion for such vain triumphs, and should display at once his mercy and forbearance, his power and justice, his holiness and truth [Note: Deu 32:26-27<\/span>.].<\/p>\n The terms in which his judgments are predicted necessarily carry our minds forward to the times of the present dispersion. 3.<\/p>\n Promissory<\/p>\n [Fixed as was Gods determination to inflict vengeance upon them in due time, he revealed also his determination not to cast them off for ever, but in their lowest extremity to remember and restore them [Note: Deu 32:36<\/span>.].He would indeed banish them from that good land, and admit the Gentiles into fellowship with him as his peculiar people in their stead: but, whilst he calls on the Gentiles to rejoice on this account, he calls on the Jews also to participate<\/em> their joy: for though they should be long oppressed by cruel enemies, God would appear again for them, avenging the blood of his servants, and rendering vengeance to his adversaries, and would again be merciful unto his land, and to his once most highly-favoured people [Note: Deu 32:43<\/span><\/u> with Rom 15:10<\/span>.].<\/p>\n These promises shall in due time be fulfilled: and we trust that the time for their accomplishment is not now far distant. The root of Jesse now stands for an ensign to the nations; and whilst the Gentiles are seeking to it, we hope that God will speedily set it up also as an ensign to the Jews, and assemble the outcasts of Israel, and gather together the dispersed of Judah from the four corners of the earth [Note: Isa 11:10-12<\/span>; Isa 11:15-16<\/span>.].]]<\/p>\n These things were comprehended in a song<\/em>, which was to be taught the children of Israel. We proceed to consider,<\/p>\n II.<\/p>\n Its peculiar use<\/p>\n It was to be a witness for<\/em> God against<\/em> the children of Israel, and was for this end to be transmitted to their latest posterity. It was intended in this view,<\/p>\n 1.<\/p>\n To justify God<\/p>\n [When God should have inflicted all these judgments upon his people, they might be ready to reflect on him as variable in his purposes, and cruel in his dispensations. But he here tells them beforehand what he would do, and for what reason he would do it The change that was to take place, would not be in him, but in them. The very change of his dispensations would prove to them the unchangeableness of his nature. It was for the wickedness of the Canaanites that he was about to cast them out: and for the same reason he would cast out the Israelites also, when they should have provoked him to anger, by sinning in a far more grievous manner, against clearer light and knowledge, and against infinitely greater obligations than they. Of this he forewarned them; and the fault, as well as misery, would be all their own. His work is perfect: all his ways are judgment: a God of truth and without iniquity; just and right is he [Note: Deu 32:4<\/span>.].]<\/p>\n 2.<\/p>\n To humble them<\/p>\n [The Jews were at all times a stiff-necked people, a perverse and crooked generation. The best period of their history was from the death of Moses to the death of Joshua: yet God testified respecting them even then, that they manifested all those evil dispositions, which in process of time would be matured, and grow up into an abundant harvest: I know their imagination which they go about, even now, before I have brought them into the land which I sware [Note: ver. 21.]! Hence every Jew must see, that as his forefathers were not put into possession of that land for their righteousness, so he, and all his whole nation, are banished from it for their iniquities. And oh, how humiliating the comparison between their present, and their former, state! once the glory of the whole world, and now an astonishment, and a proverb, and a by-word in every nation where they dwell. They need only repeat this song, and they have enough to shew them how low they are fallen, and enough to humble them in dust and ashes.]<\/p>\n 3.<\/p>\n To prepare them for his promised blessings<\/p>\n [The promise of a future restoration would of itself be sufficient to stimulate their desires after it. But it is worthy of observation, that the very judgments which God here denounces against them are as strongly expressive of his gracious intentions towards them, and as encouraging to their minds, as the promise itself: They have moved me to jealousy with that which is not God; they have provoked me to anger with their vanities: and I will move them to jealousy with them which are not a people; I will provoke them to anger with a foolish nation [Note: Deu 32:21<\/span><\/u> with Rom 10:19<\/span>.]. Thus whilst he transferred the blessings of salvation to the Gentiles, he did it no less for the good of his own rebellious and apostate people the Jews, than for the Gentiles themselves; hoping thereby to stir them up to seek a participation of those privileges, which, when exclusively enjoyed by them, they had despised [Note: Rom 11:11-14<\/span>.]. This idea, the moment it shall enter into their minds, will afford them rich encouragement: and we are persuaded, that, if the Christian world evinced a just sense of the mercies they enjoy, and walked worthy of them, the Jews would soon be stirred up to seek those blessings, in the contempt of which they are hardened by Christians themselves.]<\/p>\n Let us learn then from hence, To cultivate a knowledge of the Holy Scriptures ourselves<\/p>\n [To us<\/em> also are they a witness<\/em>, as they were to the Jews of old, and are at this day: only they testify for God<\/em> and against us<\/em> in a thousand-fold greater degree. Hear what our blessed Lord himself affirms: Search the Scriptures; for they are they which testify of me<\/em> O what mysteries of love and mercy do the New-Testament Scriptures attest! the incarnation, the life, the death, the resurrection, the ascension of Jesus Christ; his supremacy over all things in heaven and earth; together with all the wonders of redeeming love; how loudly do they testify for Christ<\/em>; and how awfully will they testify against us<\/em>, if we neglect them! If God commanded that the Jews, men, women and children, and the strangers within their gates, should at stated times be gathered together, to hear the law<\/em>, and learn to fear the Lord and to do his commandments, and that every individual among them in all successive ages should learn this song; much more ought we<\/em> to assemble ourselves together for public instruction, and to commit to memory select portions of Scripture, and to teach them diligently to our children, in order to obtain for ourselves, and to transmit to others, the knowledge of Gods will as it is revealed to us in the Gospel<\/em> [Note: ver. 12, 13.]! We call upon all of you then to study the Holy Scriptures in private; to teach them to your children and servants; to be useful, where you can, in reading them to your poorer neighbours, who through ignorance are unable to read them for themselves, or through sickness are incapacitated from attending the public ordinances. To be active also in the conducting of Sunday schools<\/em> is a service most beneficial to man, and most acceptable to God.]<\/p>\n 2.<\/p>\n To impart the knowledge of them to the Jewish nation<\/p>\n [They, alas! have almost universally forgotten this song: but we have it in our hands, and profess to reverence it as the word of God. Ought we not then to concur with God in that which was his special design in transmitting it to us? Ought we not to use it as the means of conviction to the Jews; and as the means of consolation to them also? Ought we not to seek that they may be partakers of our joy, and be again engrafted on their own olive-tree? Yet, strange as it may appear, not only have mere nominal Christians neglected them, but even the godly themselves have for the most part overlooked them, as much as if they were in no danger, or as if their conversion were an hopeless attempt. But we need not occupy your time in proving the danger of their state: for if they were not perishing, why did Christ and his Apostles make such efforts to save them? Nor need we labour to prove their conversion practicable, when God has declared it to be certain. Let then our bowels of compassion yearn over them: let us grieve to see them perishing in the midst of mercy: let us unite our endeavours to draw their attention to the Holy Scriptures, and to the Messiah, whom they have so long continued to reject. Let us constrain them to see what blessings they despise; what holiness and happiness we ourselves have derived from the Lord Jesus, and what they lose by not believing in him. In this way let us endeavour to provoke them to jealousy. Then may we hope to see the veil taken from their hearts, and to have them associated with us in adoring the once crucified Jesus, and in singing to all eternity the song of Moses and the Lamb.]<\/p>\n<\/p>\n The LORD’S mercy is again magnified, in causing all the grand leading points of Israel’s history to be incorporated in this song; the particulars of which are all of a gospel tendency, and will meet us in the following chapter. What is here said serves to show us, that though it is called Moses’ Song, the work is, in fact, of the HOLY GHOST.<\/p>\n Deu 31:19 Now therefore write ye this song for you, and teach it the children of Israel: put it in their mouths, that this song may be a witness for me against the children of Israel.<\/p>\n Ver. 19. Put it in their mouths.<\/strong> ] That out of their own mouths I may judge them; things made up in metre are better remembered. Before the knowledge of letters and writing, among the ancients it was a custom to sing their laws, lest they might forget them; used in the days of Aristotle, by the Agathyrsi, a people near to the Scythians.<\/p>\n NASB (UPDATED) TEXT: Deu 31:19-22<\/p>\n 19Now therefore, write this song for yourselves, and teach it to the sons of Israel; put it on their lips, so that this song may be a witness for Me against the sons of Israel. 20For when I bring them into the land flowing with milk and honey, which I swore to their fathers, and they have eaten and are satisfied and become prosperous, then they will turn to other gods and serve them, and spurn Me and break My covenant. 21Then it shall come about, when many evils and troubles have come upon them, that this song will testify before them as a witness (for it shall not be forgotten from the lips of their descendants); for I know their intent which they are developing today, before I have brought them into the land which I swore. 22So Moses wrote this song the same day, and taught it to the sons of Israel.<\/p>\n Deu 31:19 write this song for yourselves This would be a witness for God against the future actions of Israel.<\/p>\n This, of course, is a legal metaphor (cf. Deu 4:26; Deu 30:19; Deu 31:28; Jos 24:22)! Israel was responsible to instruct every new generation in YHWH’s law!<\/p>\n Deu 31:20 they have eaten and are satisfied and become prosperous then they will turn to other gods The hardest times for the people of God are during the times of great prosperity! We tend to forget so easily (cf. Deu 6:10-15; Deu 8:11-20; Deu 32:15-18).<\/p>\n Notice the downward progression into rebellion:<\/p>\n 1. they will turn to other gods – BDB 815, KB 937, Qal PERFECT, cf. Deu 31:18; Deu 29:18; Deu 30:17<\/p>\n 2. serve them – BDB 712, KB 773, Qal PERFECT, cf. Deu 4:19; Deu 7:4; Deu 8:19; Deu 11:16; Deu 13:6; Deu 13:13; Deu 17:3; Deu 28:14; Deu 28:36; Deu 28:64; Deu 29:18; Deu 29:26; Deu 30:17<\/p>\n 3. spurn Me – BDB 610, KB 658, Piel PERFECT, cf. Num 14:11; Num 14:23; Isa 1:4<\/p>\n 4. break My covenant – BDB 830, KB 974, Hiphil PERFECT, cf. Deu 31:16; Lev 26:15; Jer 11:10; Jer 31:32<\/p>\n Deu 31:21 when many evils and troubles have come upon them These evils and troubles were mentioned in Deu 31:17 and predicted in Deu 4:30.<\/p>\n (for it shall not be forgotten from the lips of their descendants) This is a promise of a faithful remnant and continued knowledge of YHWH’s law.<\/p>\n intent The Hebrew word yetzer is sometimes translated imagination of the heart (BDB 428 I, it can be in a positive sense, Isa 26:3). This is the OT way of saying that YHWH knows the tendency toward rebellion which is within mankind (i.e., Gen 6:5; Gen 8:21; Psa 103:14; Jer 18:23).<\/p>\n this song. First reference to the “Song of Moses”. See Deut 32. The last in Rev 15:3. <\/p>\n teach it. To be both written and taught. Compare Deu 31:22. <\/p>\n this song: Deu 31:22, Deu 31:30, Deu 32:1-43, Deu 32:44, Deu 32:45 <\/p>\n and teach it: Deu 4:9, Deu 4:10, Deu 6:7, Deu 11:19 <\/p>\n put it in their: Exo 4:15, 2Sa 14:3, Isa 51:16, Isa 59:21, Jer 1:9 <\/p>\n a witness: Deu 31:21, Deu 31:26, Eze 2:5, Mat 10:18, Joh 12:48 <\/p>\n Reciprocal: Gen 31:44 – a witness Num 5:23 – write these Num 17:10 – for a token Jos 24:27 – General Est 9:20 – wrote these Psa 50:7 – testify Psa 102:18 – This Psa 111:4 – He hath Isa 5:1 – Now Isa 30:8 – write Isa 44:21 – Remember Jer 22:29 – General Jer 30:2 – General Dan 2:28 – in the Hab 2:2 – Write 2Pe 1:15 – I will Rev 1:11 – What<\/p>\n Deu 31:19. Now, therefore, write this song Recorded in the next chapter, the contents of which were put into a song, that they might be better learned and more fixed in their minds and memories. For it has always been thought the most profitable way of instructing people, and communicating things to posterity, to put them into verse. For which reason Aristotle reports that people anciently sung their laws. And Tully tells us it was the custom of the ancient Romans to have the virtues and praises of their famous men sung at their feasts. Teach it the children of Israel Cause them to learn and understand it, and have it daily in their mouths. That this may be a witness for me Of my kindness in giving them so many blessings, of my patience in bearing so long with them, of my clemency in giving them such fair and plain warnings, and of my justice in punishing such an incorrigible people.<\/p>\n 31:19 Now therefore write ye this {i} song for you, and teach it the children of Israel: put it in their mouths, that this song may be a witness for me against the children of Israel.<\/p>\n (i) To preserve you and your children from idolatry, by remembering God’s benefits.<\/p>\n Now therefore write ye this song for you, and teach it the children of Israel: put it in their mouths, that this song may be a witness for me against the children of Israel. 19. write ye this song for you ] This Pl. can be justified only by reference to Moses and Joshua both, … Continue reading “Exegetical and Hermeneutical Commentary of Deuteronomy 31:19”<\/span><\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"","ping_status":"","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"class_list":["post-5756","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/5756","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/comments?post=5756"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/5756\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=5756"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=5756"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=5756"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: English Annotations on the Holy Bible by Matthew Poole<\/b><\/i><\/h4>\n
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible <\/b><\/i><\/h4>\n
Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n
Fuente: Keil & Delitzsch Commentary on the Old Testament<\/b><\/i><\/h4>\n
Fuente: Calvin’s Complete Commentary<\/b><\/i><\/h4>\n
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Whedon’s Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n
Fuente: Commentary on the Holy Bible by Thomas Coke<\/b><\/i><\/h4>\n
THE SONG OF MOSES A WITNESS AGAINST THE JEWS<\/strong><\/p>\n
Awful as was their punishment in Babylon, it fell short of these menaces, which were only to receive their full<\/em> accomplishment, when they should have filled up the measure of their iniquities in the murder of their Messiah. This is evident from that part of the song which is,]<\/p>\n
1.<\/p>\n
<\/strong><\/p>\nFuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley<\/b><\/i><\/h4>\n
Fuente: Companion Bible Notes, Appendices and Graphics<\/b><\/i><\/h4>\n
Fuente: The Treasury of Scripture Knowledge<\/b><\/i><\/h4>\n
Fuente: Joseph Bensons Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n
Fuente: Geneva Bible Notes<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"