Deuteronomy 32:44
. And Moses came and spake. It is not without reason that Moses again records that he repeated this Song before the people; because it thence appears how far from all ambition he was, in that he did not fear, at the very close of his life, to irritate all their minds, so as to render the memory of his name hateful; and besides, his authority was sanctioned by the silence and submissiveness of the people, when they suffered themselves to be thus severely dealt with. For, such was their general refractoriness, that they never would have listened to him, had not the secret inspiration of the Spirit interposed to subdue them.
He associates with himself Joshua, whom he undoubtedly desired to furnish with equal authority, and, what is worthy of observation, he bids them be attentive to the threatenings and reprehensions, in order to obtain reverence for the law. For we often see that bare doctrine is cold and nerveless, unless the sluggishness, which as it were stifles men’s minds, is sharply stimulated; lest, then, the teaching of the Law should be despised or forgotten, or, from being but languidly received, should gradually be obliterated from their minds, he as it were spurs them up by the vehemence of this Song, and commands that their posterity should be instructed in it, in order that their attention may be aroused by its menaces. In the next verse (47) he recommends to them zeal in the observance of the Law on the score of its profitableness; for translators render it improperly, as it seems to me, “Lest it should be an empty word to you,” or, “It is not an empty word, such as you should despise.” Jerome’s translation is better — “The precepts are not given you in vain;” for Moses simply intimates that the Law was not given in vain, so as to end in fruitlessness; and consequently they were to beware lest they should frustrate God’s purpose, who desired to do them good. רק, rek, therefore, is used as the converse of “fruitful,” as more clearly appears from the confirmation immediately added, that they “might prolong their days in the promised land.” The Law, then, is said not to be vain, because it is fruitful unto salvation. In what way it is also deadly, and has no inherent efficacy, I have already shown. (300) It is indeed true that the Law, as being the sure rule of righteousness, does not deceptively promise salvation to men; but, since there is no one who actually performs what God requires, through the accidental guilt of men, life is turned into death; but, when all are plunged beneath the curse, a new remedy supervenes, and by God’s gratuitous pardon they are so reconciled to Him, as that their obedience, such as it is, becomes acceptable.
(300) See especially, “On the use of the Law,” vol. 3. 196.