4:1–43 Moses leverages his historical recap and other historical references to call Israel to obey Yahweh. He reminds Israel of Yahweh’s judgment brought by their idolatry at Baal-Peor (Num 25) and alludes to their parents’ experience of Yahweh’s presence at Sinai (Exod 19–24). Now the punishment of wandering is over, and the inheritance of Yahweh’s promised land is imminent. This call to obedience stands in stark contrast to the unbelief and rebellion that characterized the Israelites in this same position nearly 40 years earlier (see Deut 2:7, 14). In vv. 1–40, Moses lays out the requirements for a successful conquest. The most important thing that Israel must do is maintain total devotion to Yahweh alone (vv. 15–40). This section concludes with a brief explanation of the cities of refuge (vv. 41–43; see Num 35; Deut 19).

4:1 Israel See Gen 32:28; Exod 4:22.

you may take possession of the land See Gen 15:7; Lev 20:24; Num 14:14; Deut 3:18.

4:2 This verse could be a prohibition against altering or adding to the laws Yahweh gave through Moses. However, the law is not an exhaustive code that covers every circumstance of life; moreover, regulations are sometimes adapted within the law itself (e.g., the laws for Passover; compare Exod 12; Deut 16). In view of what follows, this prohibition likely does not forbid all changes or additions but rather focuses on those laws that deal with embracing and worshiping Yahweh alone, apart from other gods and their idols (see v. 9). Since Yahweh alone grants the land to the Israelites, He requires unwavering fidelity.

4:3 destroyed from your midst See Num 23:28; 25:3–9. This warning focuses on idolatry (see Deut 4:2).

4:5 Yahweh my God has commanded me See Exod 19:7; 34:4; 35:1; 39:1, 5; 40:16; Lev 7:36; 8:4.

4:6 will hear all of these rules See Exod 19:7; 34:4; 35:1; 39:1, 5; 40:16; Lev 7:36; 8:4.

great nation This does not refer to numerical size here (compare Deut 7:7) but to the spiritual greatness arising from Israel’s covenant relationship with Yahweh and their ensuing laws (see vv. 7–8).

4:7 near to it Israel’s exclusive covenant relationship with Yahweh again provides the context for v. 2.

4:9 the things that your eyes have seen This seems to refer to Israel’s experiences at Horeb (also called Sinai), which were part of the collective memory of the people (see Exod 19–20; 24; 32; compare note on Deut 4:11). In vv. 9–31 Moses admonishes Israel to reject idolatry based on these experiences. Although the first generation of Israelites is now deceased after 40 years of wandering, Yahweh spared all those under 20 years of age at the time of the offense of Num 14; this recollection may be addressing those people or it may be charging that receiving the tradition is meant to be as valid for faith as personal experience.

4:10 at Horeb A reference to God’s deliverance of law at Mount Sinai. See Exod 19:9, 16–17.

4:11 you stood under the mountain Although the previous generation—those who were present at Horeb—died in the wilderness, Moses addresses the children of that generation as if they themselves were present. See Exod 19:17.

4:12 did not see a form See Deut 4:15 (compare Exod 20:22). Moses, Aaron, and others saw more (see Exod 24:9–11).

4:13 Ten Commandments Alluding to the instructions given in Exod 20:1–24. Those commandments are repeated at the beginning of Moses’ recitation of the law (Deut 5:6–21). The Hebrew phrase here literally means “the ten words.” Compare Exod 34:28; 24:12; 31:18; Deut 9:9, 11.

Angels and the Law of Sinai

4:16 a divine image Making idols was forbidden in the Ten Commandments (see Exod 20:3–6; Deut 5:8). The backdrop to the prohibition against making idols is the scene at Horeb where the people of Israel saw no visible form of Yahweh (compare note on v. 9). Moses, Aaron, Nadab, Abihu, and seventy of Israel’s elders, however, did see the God of Israel in a more tangible way (Exod 24:9–12). This rejection of images is known as aniconism. While Israel made cherubim for Yahweh’s throne (in the tabernacle, the “mercy seat”; see Exod 25:18–22), they were not representations of God, nor did Israel worship them.

The Logic of Idolatry

Understanding Israelite Monotheism

4:18 water below the earth According to ancient Near Eastern cosmology, the earth either floated atop an ocean of water or sat on pillars (or foundations) in the water.

4:19–20 These two verses parallel Deut 32:8–9 and explain that the heavenly host (the celestial forms described here) were considered divine beings who should not be worshiped in place of Yahweh (see 32:8 and note). Belief that the heavenly host represented gods was common in the ancient Near East. Compare Job 38:7–8; 1 Kgs 22:19. Stars DDD Host of Heaven DDD

Understanding Israelite Monotheism

serve them Or do not be lured into serving other gods (see Deut 11:16).

4:19 all of the peoples under all of the heaven This phrase, combined with the inheritance language in v. 20, suggests that a contrast is being made here between Israel and other nations. Ancient Israelites understood other nations, whom Yahweh had disinherited (Gen 10–11; Deut 32:8–9), to be under the leadership of foreign gods, while Israel was under the leadership of Yahweh.

Deuteronomy 32:8 and the Sons of God

4:20 Yahweh has taken you Yahweh took Israel as His personal possession; no higher authority gave Israel to Yahweh. See Deut 32:8–9.

from the furnace of iron, from Egypt Either a metaphorical reference to the exodus as a refining fire for the fledgling nation (Isa 48:10) or an allusion to the difficulties of slavery in Egypt itself. See Exod 12–14.

4:21 Yahweh was angry with me That Moses discusses his own exile again after having previously reminded the people of it may highlight God’s threat of exile to anyone who fails to obey what they hear now. See Deut 3:26 and note; compare Num 20:1–14.

4:23 the covenant of Yahweh your God The law given at Sinai—which is also called the Book of the Covenant (Exod 24:7)—constituted the terms of Israel’s covenant with Yahweh. It functioned as a sort of legal contract between Yahweh and Israel, providing terms for blessing or judgment. See Exod 24.

4:24 God is a devouring fire The image of God as a fire functions as a warning to Israel against disobedience, specifically idolatry—this is made clear by the statement that God is a jealous God.

4:25 evil Refers to the worship of another god through idols.

4:26 you will perish soon and completely Here, Moses warns of the severe penalty for the spiritual infidelity of practicing idolatry and worshiping other gods. This type of disobedience will result in death and removal from the promised land (Deut 4:26–28). God’s promise of the land is clearly conditional, contrary to what might be presumed from passages like Gen 12:1–3 and Gen 15:1–6 (compare Gen 17:1–2; Lev 26:32–38).

4:27 will scatter you among the peoples The punishment threatened here, scattering, is the opposite of God’s intended blessing of gathering Israel as one nation in the promised land. Second Kings records the exile of the tribes of Israel under the Assyrians (722 bc) and Babylonians (605–586 bc; see 2 Kgs 17:6; 18:11; 24:15–16; 25:11). See Deut 4:26 (compare Lev 26:33).

few in number among the nations See Deut 4:26. This demand for loyalty to Yahweh and remaining in the land is vividly detailed in Lev 26 (see Lev 26:32–38).

4:28 you will there serve When Yahweh exiles His people, they will get exactly what they sought—the other gods that they chose, gods who are helpless to restore them.

4:29 from there you shall seek Yahweh See Deut 4:31.

heart In ancient Israelite thought, emotions, thoughts, and intentions were associated with the heart (Gen 6:5; Exod 4:21).

soul In parallel with the heart, the soul represented the center of a person’s thoughts and desires (Ezek 24:25; Job 23:13; compare note on Deut 6:5). The mention of the heart and the soul here emphasizes that true repentance is a complete change of heart (compare Ezek 36:26–32).

Old Testament Anthropology

4:30 latter days This refers to the exile that will inevitably come if Israel fails to stay faithful to Yahweh—the exile will be the punishment Yahweh will issue.

you will return to Yahweh The horror of expulsion from the land will also serve as a catalyst to return to Yahweh. See Deut 4:31.

4:31 a compassionate God Israel is reminded of God’s character (Exod 34:6). Although they experience judgment for their sins, Israel will once again taste the mercy of God.

the covenant of your ancestors Yahweh will accept the repentance of His people in faithfulness to the covenant He made with their ancestors (see Gen 15; Exod 24).

4:32–40 Moses follows the dire warning of exile (Deut 4:26–31) with a plea to Israel to maintain fidelity to Yahweh, essentially arguing that history validates Yahweh alone as the true God. No other god has ever accomplished what He did at creation, the exodus, and Mount Sinai; no other god has the power and authority to act in these ways. Compare vv. 19–20; compare 32:8–9.

4:32 God created humankind See Gen 1:26–28; 2:7, 22.

one end of the heaven up to the other end of heaven whether anything ever happened like this The expression means to ask anyone anywhere.

4:33 and lived A direct encounter with God is a life-threatening experience (see Gen 32:30; Exod 3:6; 19:21; 33:20–23; Judg 13:22).

4:34 using trials and signs and wonders Refers to the plagues on Egypt and the exodus. See Exod 12–14.

4:35 there is no other God besides him Affirms that Yahweh is utterly unique and no other gods can compare to Him. This phrase does not necessarily assert that other gods do not exist (see Deut 6:4).

Understanding Israelite Monotheism

4:36 he made you hear his voice Or give Israel the law, the “book of the covenant,” to guide their life in covenant relationship with Him.

4:37 he chose their descendants after them Yahweh’s love for the patriarchs prompted Him to choose Israel as his own inheritance (32:8–9) and redeem them from Egypt (compare 7:6–8, 13; 10:15; 14:2).

4:38 nations greater and more numerous than you Refers to Israel’s victories in the Transjordan over the Amalekites at Rephidim (Exod 17:8–16), the Amorites of king Sihon’s region (Num 21:21–35; Deut 2:26–37), and the kingdom of king Og of Bashan (3:1–22). The Israelites have not yet begun their conquest of Canaan. Compare vv. 44–48.

4:40 his commandments The laws of Sinai, especially those condemning idolatry (see vv. 16–18, 23–24; Exod 20; 24:12; 31:18; Deut 9:9, 11).

it may go well A long and prosperous life within the land is regularly tied to the covenant stipulations throughout Deuteronomy. See 5:16; 6:2–3; 11:9; 12:25, 28; 22:7.

4:41–43 Moses delineates the location and purpose of the cities of refuge; six cities were chosen, three in the Transjordan (Num 35:14). See Deut 19.

4:42 he could flee to one of these cities The purpose of the city of refuge was providing asylum for someone who had killed a person accidentally. See Num 35:9–34.

4:44–49 This short section introduces the next major division in Deuteronomy: the main body of legal stipulations connected with Israel’s covenant with Yahweh (Deut 4:44–26:19). The legal material is presented in the form of a sermon explaining the laws given at Sinai (also called Horeb; compare note on 1:6) and recorded in the book of Exodus. There are, however, interesting differences between the various law codes of the ot.

4:44 the law Moses recites this law—referring to various passages of moral, legal, and religious legislation—in chs. 5–26. The main source for this repetition of biblical law is the legal material from the book of Exodus, especially the so-called “Covenant Code” in Exod 20–23.

4:46 opposite Beth Peor A wadi in Moab running into the Jordan River near the northern end of the Dead Sea.