Deuteronomy 32:48
And the LORD spoke to Moses that selfsame day, saying,
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EXPOSITORY (ENGLISH BIBLE)
(48) And the Lord spake unto Moses that selfsame day.—The day in which he spake the song in the ears of all Israel.

Deuteronomy 32:48-49. That self-same day — Now he had finished his work, why should he desire to live a day longer? He had indeed formerly desired and prayed that he might go over Jordan: but now he is entirely satisfied, and saith no more of that matter. Nebo — A ridge or top of the mountains of Abarim.32:48-52 Now Moses had done his work, why should he desire to live a day longer? God reminds him of the sin of which he had been guilty, for which he was kept from entering Canaan. It is good for the best of men to die repenting the infirmities of which they are conscious. But those may die with comfort and ease, whenever God calls for them, notwithstanding the sins they remember against themselves, who have a believing prospect, and a well-grounded hope of eternal life beyond death.These verses were, no doubt, added by the author of the supplement to Deuteronomy. For the statements contained in them, consult the marginal references. 48-51. Get thee up … and die … Because ye trespassed … at Meribah—(See on [169]Nu 20:13). No text from Poole on this verse. And the Lord spake unto Moses the selfsame day,.... On which he finished the reading of the law, and the above song, which was the seventh of Adar or February; according to the Targum of Jonathan, the day he died on; according to the Egyptian Calendar (a), it was the sixteenth of that month, see Deuteronomy 34:5,

saying; as follows.

(a) Apud Ludolf. Lex. Ethiop. p. 537.

And the LORD spake unto Moses that selfsame day, saying,
EXEGETICAL (ORIGINAL LANGUAGES)
48. that selfsame day] A standing phrase of P, e.g. Genesis 7:13; Genesis 17:23; Genesis 17:26, Exodus 12:17. Contr. the deuter. this day and the like. The day is that stated in Deuteronomy 1:3, also from P; q.v.

48–52. Moses’ Call to Death

He is bidden climb Mt Nebo and view Canaan, and die there like Aaron on Mt Hor, because of his trespass against Jehovah at Ḳadesh. He shall see but not enter the Land.—The language (including the place-names) and the reason given for Moses’ failure to enter the Land, are those of P (see notes below). There is a doublet in Numbers 27:12-14. Which of the two passages is original and which editorial is doubtful. The additions to this one point to its being the later.Verses 48-52. - On the day on which Moses rehearsed this song in the hearing of the people, his death was announced to him by God, and the command was again given to him to ascend Mount Nebo, thence to survey the Promised Land, and there to be gathered to his people. The same in substance, the command as given here differs slightly in form and in some minor particulars from that as recorded by Moses himself (Numbers 27:12-14). The Lord will show Himself as the only true God, who slays and makes alive, etc. He will take vengeance upon His enemies, avenge the blood of His servants, and expiate His land, His people. With this promise, which is full of comfort for all the servants of the Lord, the ode concludes. "For I lift up My hand to heaven, and say, As truly as I live for ever, if I have sharpened My flashing sword, and My hand grasps for judgment, I will repay vengeance to My adversaries, and requite My haters. I will make My arrows drunk with blood, and My sword will eat flesh; with the blood of the slain and prisoners, with the hairy head of the foe." Lifting up the hand to heaven was a gesture by which a person taking an oath invoked God, who is enthroned in heaven, as a witness of the truth and an avenger of falsehood (Genesis 14:22). Here, as in Exodus 6:8 and Numbers 14:30, it is used anthropomorphically of God, who is in heaven, and can swear by no greater than Himself (vid., Isaiah 45:23; Jeremiah 22:5; Hebrews 6:17). The oath follows in Deuteronomy 32:41 and Deuteronomy 32:42. אם, however, is not the particle employed in swearing, which has a negative meaning (vid., Genesis 14:23), but is conditional, and introduces the protasis. As the avenger of His people upon their foes, the Lord is represented as a warlike hero, who whets His sword, and has a quiver filled with arrows (as in Psalm 7:13). "As long as the Church has to make war upon the world, the flesh, and the devil, it needs a warlike head" (Schultz). חרב בּרק, the flash of the sword, i.e., the flashing sword (vid., Genesis 3:24; Nahum 3:3; Habakkuk 3:11). In the next clause, "and My hand grasps judgment," mishpat (judgment) does not mean punishment or destruction hurled by God upon His foes, nor the weapons employed in the execution of judgment, but judgment is introduced poetically as the thing which God takes in hand for the purpose of carrying it out. נקם השׁיב, to lead back vengeance, i.e., to repay it. Punishment is retribution for evil done. By the enemies and haters of Jehovah, we need not understand simply the heathen enemies of the Israelites, for the ungodly in Israel were enemies of God quite as much as the ungodly heathen. If it is evident from Deuteronomy 32:25-27, where God is spoken of as punishing Israel to the utmost when it had fallen into idolatry, but not utterly destroying it, that the punishment which God would inflict would also fall upon the heathen, who would have made an end of Israel; it is no less apparent from Deuteronomy 32:37 and Deuteronomy 32:38, especially from the appeal in Deuteronomy 32:38, Let your idols arise and help you (Deuteronomy 32:38), which is addressed, as all admit, to the idolatrous Israelites, and not to the heathen, that those Israelites who had made worthless idols their rock would be exposed to the vengeance and retribution of the Lord. In Deuteronomy 32:42 the figure of the warrior is revived, and the judgment of God is carried out still further under this figure. Of the four different clauses in this verse, the third is related to the first, and the fourth to the second. God would make His arrows drunk with the blood not only of the slain, but also of the captives, whose lives are generally spared, but were not to be spared in this judgment. This sword would eat flesh of the hairy head of the foe. The edge of the sword is represented poetically as the mouth with which it eats (2 Samuel 2:26; 2 Samuel 18:8, etc.); "the sword is said to devour bodies when it slays them by piercing" (Ges. thes. p. 1088). פּרעות, from פּרע, a luxuriant, uncut growth of hair (Numbers 6:5; see at Leviticus 10:6). The hairy head is not a figure used to denote the "wild and cruel foe" (Knobel), but a luxuriant abundance of strength, and the indomitable pride of the foe, who had grown fat and forgotten his Creator (Deuteronomy 32:15). This explanation is confirmed by Psalm 68:22; whereas the rendering ἄρχοντες, princes, leaders, which is given in the Septuagint, has no foundation in the language itself, and no tenable support in Judges 5:2.
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