These are the words of the covenant, which the LORD commanded Moses to make with the children of Israel in the land of Moab, beside the covenant which he made with them in Horeb.
These are the words of the covenant. Whether this verse is considered to be a conclusion to what is contained in the preceding chapters, or a preface to what is to follow, is of no importance to determine; the discourse of Moses is continued, and the subject of that discourse was Israel's covenant with God-the privileges it conferred, and the obligations it imposed.
Besides the covenant which he made with them in Horeb. It was substantially the same; but it was renewed now in different circumstances. They had violated its conditions. Moses rehearses them; and, as he was about to die, gives them a clear and full explanation of it, that they might have a better knowledge of its conditions, and be more disposed to comply with them. But the words, "besides the covenant which he made with them at Horeb," mean something more than a simple re-publication of the law that was formerly promulgated. Renewing an old covenant is not making another 'besides it,' which is here said to be done. A covenant was therefore at that time set before them, and they were urged to enter into it, distinct from the Sinai covenant, even that covenant which God had confirmed by oath to Abraham, Isaac, and Jacob, and which we know was no other than the Gospel obscurely revealed (Galatians 3:16-17).
It is not meant that God now unfolded the nature of the Gospel covenant to the Jews. He only gave them a general intimation of good things to come, binding them by various significant expressions in that covenant to believe and long for that season when the event should unfold the sense of these predictions, and show the spiritual veiled under the literal meaning of the law of Moses (see the notes at Deuteronomy 30:6; Deuteronomy 30:12-14: see Kurtz, 'History of the Old Covenant,' 3:, 489; Hengstenberg, 'Daniel,' p. 521, Cot).