John Calvin Commentary Deuteronomy 32:44

"And Moses came and spake all the words of this song in the ears of the people, he, and Hoshea the son of Nun." — Deuteronomy 32:44 (ASV)

And Moses came and spake. It is not without reason that Moses again records that he repeated this Song before the people. This shows how far from all ambition he was, in that he did not fear, at the very end of his life, to irritate all their minds, so as to make the memory of his name hateful.

Besides, his authority was sanctioned by the silence and submissiveness of the people when they allowed themselves to be treated so severely. For such was their general stubbornness that they never would have listened to him if the secret inspiration of the Spirit had not intervened to subdue them.

He associates Joshua with himself, whom he undoubtedly desired to invest with equal authority. What is also worthy of observation is that he commands them to be attentive to the threats and rebukes in order to secure reverence for the law. For we often see that mere doctrine is cold and ineffectual unless the sluggishness, which, so to speak, stifles people's minds, is sharply stimulated. Therefore, so that the teaching of the Law would not be despised or forgotten, or, from being only passively received, gradually be erased from their minds, he, so to speak, spurs them on by the vehemence of this Song. He also commands that their posterity should be instructed in it, so that their attention may be aroused by its threats.

In the next verse (Deuteronomy 32:47) he recommends to them zeal in observing the Law because of its benefit. 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 implies that the Law was not given in vain, so as to end in futility. Consequently, they were to be careful not to frustrate God’s purpose, who desired to do them good.

Therefore, רק, rek, is used as the opposite 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 for 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, being the sure rule of righteousness, does not deceptively promise salvation to people. However, since there is no one who actually performs what God requires, through the accidental guilt of people, life is turned into death. But when all are plunged under the curse, a new remedy intervenes, and by God’s free pardon they are so reconciled to Him that their obedience, such as it is, becomes acceptable.

³⁰⁰ See especially, “On the use of the Law,” vol. 3. 196..