Page:Keil and Delitzsch,Biblical commentary the old testament the pentateuch, trad James Martin, volume 1, 1885.djvu/1342

 among the heathen they would be obliged to serve gods that were the work of men's hands, gods of wood and stone, that could neither hear, nor eat, nor smell, i.e., possessed no senses, showed no sign of life. What Moses threatens here, follows from the eternal laws of the divine government. The more refined idolatry of image-worship leads to coarser and coarser forms, in which the whole nature of idol-worship is manifested in all its pitiableness. “When once the God of revelation is forsaken, the God of reason and imagination must also soon be given up and make way for still lower powers, that perfectly accord with the I exalted upon the throne, and in the time of pretended 'illumination' to atheism and materialism also” (Schultz).

Verse 29
From thence Israel would come to itself again in the time of deepest misery, like the prodigal son in the gospel (Luk 15:17), would seek the Lord its God, and would also find Him if it sought with all its heart and soul (cf. Deu 6:5; Deu 10:12).

verses 30-31
“In tribulation to thee (in thy trouble), all these things (the threatened punishments and sufferings) will befall thee; at the end of the days (see at Gen 49:1) thou wilt turn to Jehovah thy God, and hearken to His voice.” With this comprehensive thought Moses brings his picture of the future to a close. (On the subject-matter, vid., Lev 26:39-40.) Returning to the Lord and hearkening to His voice presuppose that the Lord will be found by those who earnestly seek Him; “for (Deu 4:31) He is a merciful God, who does not let His people go, nor destroy them, and who does not forget the covenant with the fathers” (cf. Lev 26:42 and Lev 26:45). הרפּה, to let loose, to withdraw the hand from a person (Jos 10:6).

verses 32-34
But in order to accomplish something more than merely preserving the people from apostasy by the threat of punishment, namely, to secure a more faithful attachment and continued obedience to His commands by awakening the feeling of cordial love, Moses reminds them again of the glorious miracles of divine grace performed in connection with the election and deliverance of Israel, such as had never been heard of from the beginning of the world; and with this strong practical proof of the love of the true God, he brings his first address to a close. This closing thought in Deu 4:32 is connected by כּי (for) with the leading idea in Deu 4:31. “Jehovah thy God is a merciful God,” to show that the sole ground for the election and redemption of Israel was the compassion of God towards the human race. “For ask now of the days that are past, from the day that God created man upon the earth,