For I know thy obstinacy, and thy most stiff neck, While I am yet living, and going in with you, you have always been rebellious against the Lord: how much more when I shall be dead?

for I, I have known thy rebellion, and thy stiff neck; lo, in my being yet alive with you to-day, rebellious ye have been with Jehovah, and also surely after my death.

For I have knowledge of your hard and uncontrolled hearts: even now, while I am still living, you will not be ruled by the Lord; how much less after my death?

For I know your contentiousness and your very stiff neck. Even while I am still living and entering with you, you have always acted with contention against the Lord. How much more so when I will be dead?

Ego enim novi rebellionem tuam, et cervicem tuam duram: ecce, adhuc me vivente vobiscum hodie rebelles estis Jehovae, et quanto magis posteaquam mortuus fuero?

For I know thy rebellion. The reason is given why he passed over the utility of his doctrine, and only cited it as a witness against the Israelites in terms of severity and reproach, viz., because he had found them by experience to be of a "stiff neck," (of which expression I have spoken elsewhere,) and has no confidence that they will be more tractable hereafter. He argues from the less to the greater; for, if, while such a leader as theirs was alive, they were rebellious, they were likely to assume greater audacity when he was dead. For we know of what avail is the authority of a great and excellent person to restrain the licentiousness of a people. At the same time, Moses does not arrogate so much to himself as to say that the good condition of the people depended upon his presence, but, pointing out their danger, he seeks to render them more obedient after his death.

How much more after my death - Hence, Deuteronomy 31:24 and the rest of the book (with the exception of the song, Deuteronomy 31:19) must be regarded as a kind of appendix added after Moses' death by another hand; though the Blessing Deut. 33 is of course to be regarded as a composition of Moses.

While I am yet alive - ye have been rebellious - Such was the disposition of this people to act contrary to moral goodness that Moses felt himself justified in inferring what would take place from what had already happened.
1. Never was a people more fully and faithfully warned, and from this very circumstance we may see that they were under no fatal constraining necessity to commit sin against God; they might have avoided it, but they would not. God was present to help them, till by their repeated provocations they forced him to depart: wrath therefore came upon them to the uttermost because they sinned when they might have lived to the glory of God. Those who abuse God's grace shall not only have that grace taken away from them, but shall be punished for the abuse of it, as well as for the transgression. Every sin is double, and must have a twofold punishment; for 1. Grace is resisted; 2. Transgression is committed; and God will visit for both.
2. How astonishing it is that, with such examples of God's justice before their eyes, the Jews should be so little affected; and that the Gentiles, who have received the Gospel of God, should act as if God would no more punish transgression, or that he must be so partial to them as to pass by iniquities for which the hand of his justice still continues heavy upon the descendants of Jacob! Let them take heed, for if God spared not the natural branches, he will not spare them. If they sin after the manner of the Jews, they may expect to be partakers with them in their punishments. What God does to nations he will do to individuals who reject his mercy, or trample under foot his grace; the soul that sinneth, and returns not to God by repentance and faith, shall die. This is a decree of God that shall never be reversed, and every day bears witness how strictly he keeps it in view.
3. The ode composed by Moses for this occasion was probably set to some lively and affecting air, and sung by the people. It would be much easier to keep such a song in remembrance, than an equal quantity of prose. The whole would have the additional circumstances of cadence and tune to cause it to be often repeated; and thus insure its being kept in memory. Poetry, though often, nay, generally abused, is nevertheless a gift from God, and may be employed with the best effect in his service. A very considerable part of the Old Testament is written in poetry; particularly the whole book of Psalm, great part of the prophet Isaiah, the Lamentations, and much of the minor prophets. Those who speak against poetic compositions in the service of God, speak against what they do not understand. All that a man hath should be consecrated to his Maker, and employed in his service; not only the energy of his heart and mind, the physical force of his body, but also the musical tones and modulations of his voice.

For I know thy rebellion and thy stiff neck,.... How rebellious they were against the Lord and his laws, and how unwilling they were to admit the yoke of his commandments to be put upon them, and submit to it; this he had an experience of for forty years past:
behold, while I am yet alive with you this day, ye have been rebellious against the Lord; murmuring at his providences, Exodus 16:8, speaking against his ministers, Exodus 16:2; breaking his laws, particularly being guilty of idolatry, in making and worshipping the golden calf, Exodus 32:8; and even now, as in Deuteronomy 31:21, were imagining, forming, and framing in their minds something of the same kind, from the time of their coming out of Egypt unto this time they were now on the borders of Canaan; this had all along been their character; see Deuteronomy 9:7,
and how much more after my death? When he would be no more with them to instruct and advise them, to caution and reprove them, and to keep them in awe by his authority.