1. 1. DEUTERONOMY 29 COMMENTARY EDITED BY GLENN PEASE Renewal of the Covenant 1 [a]These are the terms of the covenant the Lord commanded Moses to make with the Israelites in Moab, in addition to the covenant he had made with them at Horeb. BARNES, "This and the following chapter contain the address of Moses to the people on the solemn renewal of the covenant. Consult the marginal references for proof of historical statements or explanation of obscure words. CLARKE, "These are the words of the covenant - This verse seems properly to belong to the preceding chapter, as a widely different subject is taken up at Deu_ 29:2 of this; and it is distinguished as the 69th verse in some of the most correct copies of the Hebrew Bible. Commanded Moses to make - lichroth, to cut, alluding to the covenant sacrifice which was offered on the occasion and divided, as is explained, Gen_15:18 (note). Beside the covenant which he made - in Horeb - What is mentioned here is an additional institution to the ten words given on Horeb; and the curses denounced here are different from those denounced against the transgressors of the decalogue. GILL, "These are the words of the covenant,.... Not what go before, but follow after, in the next chapters, to the end of the book; in which are various promises of grace, and promises of good things, both with respect to Jews and Gentiles, intermixed with other things: which the Lord commanded Moses to make with the children of Israel in the land of Moab; or to declare unto them, and acquaint them with, they being now in the plains of Moab, ready to enter into the land of, Canaan: besides the covenant which he made with them at Horeb: or Sinai; which 1
2. 2. Jarchi interprets, besides the curses in Leviticus, delivered on Sinai; he seems to have respect to Lev_26:14. This covenant was different from that at Sinai, spoken of Exo_ 24:8; being made not only at a different time, at near forty years' distance, and at a different place, nor Sinai; but when Israel were come nearer Mount Sion, and were actually possessed of part of their inheritance, the land of promise, that part of the land of Moab which the two kings of the Amorites had seized and dwelt in, whom Israel had dispossessed; and with different persons, that generation being dead, excepting a very few, which were at Sinai: but it was different as to the substance and matter of it, it not only including that, and being a renewal of it, as is generally thought, but containing such declarations of grace which had not been made before, not only respecting the repenting and returning Israelites, but the Gentiles also; for this covenant was made with the stranger, as well as with Israel, Deu_29:11; and relates to the times of the Messiah, the call of the Gentiles, the conversion of the Jews, and their return to their own land in the latter day. HENRY, Now that Moses had largely repeated the commands which the people were to observe as their part of the covenant, and the promises and threatenings which God would make good (according as they behaved themselves) as part of the covenant, the whole is here summed up in a federal transaction. The covenant formerly made is here renewed, and Moses, who was before, is still, the mediator of it (Deu_29:1): The Lord commanded Moses to make it. Moses himself, though king in Jeshurun, could not make the covenant any otherwise than as God gave him instructions. It does not lie in the power of ministers to fix the terms of the covenant; they are only to dispense the seals of it. This is said to be besides the covenant made in Horeb; for, though the covenant was the same, yet it was a new promulgation and ratification of it. It is probable that some now living, though not of age to be mustered, were of age to consent for themselves to the covenant made at Horeb, and yet it is here renewed. Note, Those that have solemnly covenanted with God should take all opportunities to do it again, as those that like their choice too well to change. But the far greater part were a new generation, and therefore the covenant must be made afresh with them, for it is fit that the covenant should be renewed to the children of the covenant. I. It is usual for indentures to begin with a recital; this does so, with a rehearsal of the great things God had done for them, 1. As an encouragement to them to believe that God would indeed be to them a God, for he would not have done so much for them if he had not designed more, to which all he had hitherto done was but a preface (as it were) or introduction; nay, he had shown himself a God in what he had hitherto done for them, which might raise their expectations of something great and answering the vast extent and compass of that pregnant promise, that God would be to them a God. 2. As an engagement upon them to be to him an obedient people, in consideration of what he had done for them. JAMISON, "Deu_29:1-29. An exhortation to obedience. These are the words of the covenant The discourse of Moses is continued, and the subject of that discourse was Israels covenant with God, the privileges it conferred, and the obligations it imposed. beside 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 these, that they might have a better knowledge of its conditions and be more disposed to comply with them. 2
3. 3. HAWKER, "There is a great solemnity in this chapter. Israel is presented as a body, by way of proof, that the LORD'S covenant meets their most hearty and cordial consent. Here is a general recital of some of the leading objects of the covenant; and the chapter concludes with pointing out the striking distinction between the things which are secret, which belong unto the LORD, and those which are revealed, which belong unto his people. Verses 1-3 It must have been a very interesting moment this, when Moses, acting as the minister of JEHOVAH, made this appeal to the people. There is nothing we need more, than to be reminded of past mercies. And hence, one of the most precious offices of the HOLY GHOST is, when he mercifully acts as our Remembrancer, to bring to our recollection the tender manifestations of JESUS'S love. John 14:26. Reader! hath the HOLY SPIRIT indeed brought to your remembrance, all that the LORD your GOD hath done for you in Egypt? Do you call to mind the great temptations, and signs, and miracles of grace Oh! how delightful the subject, thus to look back, and behold the way the LORD our GOD hath been bringing his people out of this wilderness. Deuteronomy 8:2-5. BENSON, "Deuteronomy 29:1. These are the words of the covenant Having thus repeated and enlarged upon the laws formerly delivered at Horeb, shown this new generation the covenant they were under, and the time and manner of their renewing it after they had entered Canaan; and having thus pathetically expatiated on the blessings and curses annexed to it, Moses summoned again the whole assembly, to press them to a careful obedience by considerations of the most powerful nature. Besides the covenant which he made with them in Horeb Not a different covenant from that Exodus 24:3-8, but a renewal of the same, with some additions. COFFMAN, "Both this and the following chapters are part of the ratification of the Sinai Covenant that took place on the plains of Moab, shortly before Israel would enter Canaan, the purpose being that of securing the succession to Leadership in the person of Joshua. A great part of the ceremony was already completed in the previous two chapters, and this through Deuteronomy 30 is concerned principally with the pronouncements of the curses and blessings, these two chapters being actually a kind of summary of the whole convocation of ratification Deuteronomy 29:1 appears as Deuteronomy 28:69 in the Hebrew Bible, where it serves as a subscription to that long chapter. However, the better arrangement is 3
4. 4. that which appears in our version where it is the superscription for the final summary of the ratification ceremony embracing Deuteronomy 29-30. As Von Rad expressed it: "It is generally accepted today that this verse which, in German and in Hebrew, is reckoned as the last verse of Deuteronomy 28 is to be considered NOT as the conclusion of what precedes it, but as the heading of what comes next."[1] Von Rad also designated Deuteronomy 29-30 as the section which, in his opinion, "is the section described by this heading.[2] However, we cannot agree with Von Rad's notion that "another covenant" is made here. No, it cannot be another covenant in any sense of the word, for there were no sacrifices, no sprinkling of blood, or anything else identified with the Sinai Covenant. As Keil accurately observed: "Here we have literally a renewed declaration of the covenant which the Lord made with the nation at Horeb ... This is a fresh obligation of the congregation to keep the covenant which had already been concluded at Horeb, by the offering of sacrifices and the sprinkling of the people with the sacrificial blood. There was no necessity for the repetition of this act, because, despite Israel's sins, God had not abrogated the covenant, but it still remained in full validity and force."[3] All of the mystery that perplexes some scholars is cleared up in the understanding that here we have the conclusion ceremony of ratification after the pattern of the old suzerainty treaties, the summary here being in the exact form of those old treaties. Watts' analysis is this:[4] 1. Pre-history...............................Deuteronomy 29:2-9 2. Recording the agreement made..............Deuteronomy 29:10-15 3. Warning against disobedience..............Deuteronomy 29:16-21 4. Curse for breaking covenant...............Deuteronomy 29:22-29 4
5. 5. 5. Statement of blessing.....................Deuteronomy 30:1-10 6. Exhortation to keep the covenant..........Deuteronomy 30:11-14 7. Blessing and curse conclusion.............Deuteronomy 30:15-20SIZE>MONO> As Kline stated, "Moses himself made a direct personal appeal to the people standing before him, and confronted them with the central purpose of the ceremony of this great day."[5] Moses urged the people to choose obedience and life, instead of disobedience and death, pointing out that if they failed, that the curses of the covenant "would be visited on an unfaithful nation throughout their generations (Deuteronomy 29:16-29)."[6] "These are the words of the covenant which Jehovah commanded Moses to make with the children of Israel in the land of Moab besides the covenant which he made with them in Horeb." PRE-HISTORY (DEUT. 29:2-9) "And Moses called unto all Israel, and said unto them, Ye have seen all that Jehovah did before your eyes in the land of Egypt unto Pharaoh, and unto all his servants, and unto all his land; the great trials which thine eyes saw, the signs, and those great wonders: but Jehovah hath not given you a heart to know, and eyes to see, and ears to hear, unto this day. And I have led you forty years by the wilderness: your clothes have not waxed old upon you, and thy shoe is not waxed old upon thy foot. Ye have not eaten bread, neither have ye drunk wine or strong drink; that ye may know that I am Jehovah your God. And when ye came unto this place, Sihon the king of Heshbon, and Og the king of Bashan, came out against us unto battle, and we smote them: and we took their land, and gave it for an inheritance unto the Reubenites, and to the Gadites, and to the half-tribe of the Manassites. Keep therefore the words of this covenant, that ye may prosper in all that ye do." "Besides the covenant ..." (Deuteronomy 29:1). Despite this language, which should be understood in the sense of "reaffirming" the covenant already in force, "This was not a new covenant in addition to the one made at Sinai, but simply a 5
6. 6. renewal and reaffirmation of that covenant. Here no sacrifices were offered."[7] The identity of this "covenant" mentioned here with the one made at Sinai leads to a very important deduction, pointed out by Oberst: "Thus, in future writings, `the Laws of Moses' includes both those given at Sinai and also these given here on the plains of Moab."[8] In a few minutes Moses would ask the people to swear allegiance to the covenant with God, and leading up to that, in order to have them in the proper frame of mind to do this, and also conforming strictly to the pattern of the suzerainty treaties, there is given here a brief pre-view of God's wonderful works for Israel. True to the Scriptural pattern observed throughout the Pentateuch, that whenever a former event is mentioned, there is usually thrown in some additional truth not previously mentioned, the fact of clothes and shoes not even becoming old is given, also God's withholding wine and strong drink from the people! But think how much was left out! These few verses are but a tiny fragment of all God's wonders on behalf of Israel. This whole ceremony is in the form of an abbreviated conclusion. There is a note of sadness in Deuteronomy 29:4. For all the wonders of God on behalf of Israel, the vast majority of them possessed very little spiritual understanding. Like those who followed Jesus in later times in Galilee, the people enjoyed the "loaves and the fishes" but they did not look beyond such blessings for the spiritual realities that lay behind them and provided them. As John Calvin put it, "Men are ever blind in the brightest light, until they have been enlightened by God."[9] "The natural man receiveth not the things of the Spirit of God; for they are foolishness unto him; and he cannot know them, because they are spiritually discerned" (1 Corinthians 2:14). Moses was one of the great spiritual giants of all time, and in the amazing statement here, he says very sadly, "God has not enlightened you! ... By attributing such incapabilities of the people to God, Moses was merely following the O.T. tradition in relating everything to God as the ultimate source or ground of all things."[10] "The people of Israel so signally favored as to have lived forty years in the atmosphere of supernatural providence, lacked that gift (of spiritual discernment)."[11] A word of caution is in order. Although it is true that only God can supply the gift of spirituality, man himself is also responsible as to the kind of person he becomes. No one has the right to say, "Well, I'm not the religious kind!" Especially in this dispensation of God's grace, "Whosoever will may come" and drink of the water of life freely. If any man will obey the gospel of Christ, God will create a new heart within him and supply within the man himself "the gift of the Holy Spirit." In these remarkable ceremonies, Moses not only provided for the future renewal of the covenant (as in the commandments to do so at Mount Ebal), "but he called 6
7. 7. for rededication then and there. Note the recurring phrase, "this day," in Deuteronomy 29:4,10,12,15, etc."[12] Before leaving this first paragraph, we should take special note of the fact that Moses is specifically declared to be the speaker, the maker of both covenants, the one at Sinai, and the one here, and these declarations, along with a number of others in Deuteronomy, "constitute the Pentateuchal claim to be the Word of God spoken through Moses."[13] The critical claim that Deuteronomy does not claim Moses as its author, like many another critical cliche, is a falsehood. Notice in Deuteronomy 29:6, how, in Moses' speech, he unconsciously slips into his role of speaking God's Words, and without change in person, says, "That ye may know that I am Jehovah your God." Kline stated that, "This evidences the reality of the supernatural revelation which came through Moses, God's mediator.[14] COKE, "Ver. 1. These are the words of the covenant Houbigant connects this verse with the last chapter, and begins the present chapter with the 2nd verse: for it is plain, says he, that Moses enters upon another subject in these words, and Moses called unto all Israel, &c. Michaelis is of the same opinion. By the words, beside the covenant which he made with them in Horeb, is meant, that the curses in the 28th chapter are not explicative of those in the preceding chapter, but different from them, and of another kind. The former maledictions are denounced against those who should violate the law of the Decalogue given in Horeb; nor did they threaten punishments to be inflicted only in this present life: on the contrary, the latter maledictions denounce present and public punishments; because God had so bound himself by covenant with the Israelites, as to promise the defence of their republic, so long as they should worship the true God, and manifest by that worship the existence of the true religion in their land: then only to be destroyed and blotted out, when that salt of their country should lose its savour. ELLICOTT, "(1) These are the words of the covenant.The Hebrew Bibles add this verse to the previous chapter, and begin Deuteronomy 29 at the second verse. But they cannot be right in so doing. For though the pronoun these in Hebrew has nothing to determine whether it belongs to what precedes or to what follows, yet the context shows that the covenant is described in Deuteronomy 29, not in Deuteronomy 28 (See Deuteronomy 29:12-15 below). It is very significant that this covenant in the land of Moab stands outside the tremendous sanction appended to the expansion of the Sinaitic covenant in Deuteronomy. The effect of this arrangement may be illustrated by a reference to Leviticus 26, 27. The sanction of the law in Leviticus, which is a complete code of ceremonial and moral holiness, is contained in Deuteronomy 26. But that chapter is followed by a 7
8. 8. passage respecting vows, which are not compulsory, and therefore obviously lie, as a whole, outside that which is commanded. The position of Deuteronomy 29, 30 is analogous to that of Leviticus 27. Thus we see that the tremendous curse of the Sinaitic covenant is not the end of Gods dealings with the chosen people. After that, there is still another covenant, to the force of which there is no limit (see Deuteronomy 29:15 below). The gifts and calling of God are irrevocable. Nothing can destroy the relation between Jehovah and Israel. Their resurrection as a nation may well be described by the words of Moses in Psalms 90, Thou turnest man to destruction (national deathDeuteronomy 28), and sayest (Deuteronomy 29, 30), Return, ye children of men (resurrection). For a thousand years in thy sight (though spent in the grave) are but as yesterday when it is past, and as a watch in the night (to be followed by the dawn of morning). A watch in the night is not the blackness of darkness for ever. Beside the covenant which He made with them in Horeb.It should be carefully noted that the formal repetition of the law in Moses second great discourse in this book opens with these words (Deuteronomy 5:2), the Lord our God made a covenant with us in Horeb. There is no real break in Deuteronomy from Deuteronomy 5:1 to the end of Deuteronomy 26 and Deuteronomy 27, 28 are the sanction of that covenant. LANGE, "Verses 1-29 Deuteronomy 29:1-29 1These are the words of the covenant which the Lord commanded Moses to make [to close] with the children of Israel in the land of Moab, besides the covenant which he made [closed] with them in Horeb 2 And Moses called unto all Israel, and said unto them, Ye have seen all that the Lord did before your eyes in the land of Egypt unto Pharaoh, and unto all his servants, and unto all his land 3 The great temptations which thine eyes have seen, the signs, and those great miracles: 4[And (yet)] Yet the Lord hath not given you an heart to [know, understand] perceive, and eyes to see, and ears to hear, unto this day 5 And I have led [let, made you go] you forty years in the wilderness: your clothes are not waxen old upon you, and thy shoe is not waxen old upon thy foot 6 Ye have not eaten bread, neither have ye drunk wine or strong drink: that ye might know that [(for)] I Amos 7 the Lord your God. And when [Then] ye came unto this place, [and] Sihon the king of Heshbon, and Og the king of Bashan, came out against us unto battle, and we smote them: 8And we took their land, and gave it for an inheritance unto the Reubenites, and to the Gadites, and to the half-tribe of Prayer of Manasseh 9Keep therefore the words of this covenant, and do them, that ye may prosper in[FN1] [fix, fasten, make sure] all that ye do 10 Ye stand this day all of you before the Lord your God; your captains of [om. of] your 8
9. 9. tribes, your elders, and your officers, with [om. with] all the men of Israel, 11Your little ones, your wives, and thy stranger that is in thy camp, from the hewer of thy wood, unto the drawer of thy water: 12That thou shouldest enter [margin: pass] into covenant with [the covenant of] the Lord thy God, and into his oath [curse, imprecation] which the Lord thy God maketh with thee this day: 13That he may establish [set up] thee to-day for a people unto himself, and that he may be unto thee a God, as he hath said [promised] unto thee, and as he hath sworn unto thy fathers, to Abraham, to Isaac, and to Jacob 14 Neither with you only [you, you only] do I make this covenant and this oath [this 15 curse]; But with him that standeth here with us this day before the Lord our God, and also with him that is not here with us this day: 16(For ye know [ye, ye know] how [that] we have dwelt in the land of Egypt; and how we came through the nations [heathen] which ye passed by; 17And ye have seen their abominations, and their idols[FN2] [detestable things], wood and stone, silver and gold, which were among them:) 18Lest there should be among you Prayer of Manasseh, or woman, or family, or tribe, whose heart turneth away this day from the Lord our God, to go and serve the gods of these nations [heathen]; lest there should be among you a root that beareth gall[FN3] 19[poison] and wormwood; And it come to pass, when he heareth the words of this curse, [FN4] that he bless himself in his heart, saying, I shall have peace [salvation, prosperity], though [for] I walk in the imagination [margin: stubbornness] of mine heart, to add[FN5] drunkenness to thirst [to the end that the drunken may carry away the thirsting]: 20The Lord will not spare [release from punishment, forgive] him, but then the anger of the Lord and his jealousy shall smoke against that Prayer of Manasseh, and all the curses [the whole curse] that are written in this book shall lie upon him, and the Lord shall blot out his name from under heaven 21 And the Lord shall separate him unto evil [destruction, ruin] out of all the tribes of Israel according to all the curses of the covenant that are [om. that are] written in this book of the law: 22So that the generation to come of your children that shall rise up after you, and the stranger that shall come from a far land, shall say, when they see the plagues of that [this] land, and the sicknesses which the Lord hath 23 laid upon it[FN6] [with which Jehovah makes sick in it]: And that[FN7] the whole land thereof is brimstone, and salt, and burning, that it is not sown, nor beareth, nor any grass groweth therein, like the overthrow of Sodom, and Gomorrah, Admah, and Zeboim, which the Lord overthrew in his anger and in his wrath: 24Even all nations [The heathen] shall say, Wherefore hath the Lord done thus unto this land? what meaneth the heat of this great anger? 25Then men shall say [answer], Because they have forsaken the covenant of the Lord God of their fathers, which he made [closed] with them when he brought them forth out of the land of Egypt: 26For they went and served other gods, and worshipped them, gods whom they knew not, and whom he had not given [literally, divided] unto them: 27And the anger of the Lord was kindled against this land, to bring upon it all the curses that are written in this book: 28And the Lord rooted them out of their 9
10. 10. land in anger and in wrath, and in great indignation, and cast them into another land, as it is this day 29 The secret things belong unto the Lord our God: but those things which are revealed belong unto us, and to our children[FN8] for ever, that we may do all the words of this law. EXEGETICAL AND CRITICAL 1. [This verse Isaiah, in most editions of the Hebrew text, added to the chap28, and regarded as a recapitulation of what had been said. Our version follows the Sept. and Vulg.A. G.] After the command for the setting up of the law in the land ( Deuteronomy 27:1 sq.), and after the reception of this act in its whole bearing on the part of Israel ( Deuteronomy 27:11 sq.) especially since chap28. has explained so minutely the blessing and the curse, this verse cannot be viewed as closing this full detail of the consequences of the covenant, or the whole discourse beginning with the fifth chapter. The repetition, inculcation and completion of the divine law (Knobel) cannot be viewed by the author as a repetition and renewing of the covenant, but rather as preparatory to it, since the law itself is the foundation of the covenant at Sinai. The discourse upon the law, chap5 sq, closes at Deuteronomy 26:16 sq, with a distinct reference to Deuteronomy 5:1. This verse, as is expressly said, effects the transition, and forms the title to what follows. Where, i.e. on one side God has once more clearly made known His will, and on the other side the people say, Yea and Amen to all, there the way for the making, closing the covenant is prepared, which now therefore occurs.These are the words,i.e. the following words constitute the covenant; only words are now necessary; Moses has merely to speak; for what was to be done besides had been done at Horeb, Exodus 24and Exodus 34 (comp. Deuteronomy 5:10). That , to divide, cut, with , is literally: to slay the sacrifice of the covenant, does not hinder us from understanding it here according to the whole method of Deuteronomy in a figurative sense, but with a back reference to the literal. It is worthy of notice also, for what follows, that Moses forms or closes the covenant in Moab, just as God did at Horeb. Thus the instrument and the founder are connected together in the presaging and prefiguration of the only Messiah. (The comparison with Leviticus 26:46 points already to chap30.) 2. Deuteronomy 9-29:2 . Since discourses constitute what follows, as throughout in Deuteronomy, so here, Deuteronomy 29:2 : And Moses called, sq. (Knobel: totototo another day;another day;another day;another day; Herxheimer:Herxheimer:Herxheimer:Herxheimer: to those already gatheredto those already gatheredto those already gatheredto those already gathered); comp. Deuteronomy); comp. Deuteronomy); comp. Deuteronomy); comp. Deuteronomy 5:15:15:15:1.... 10
11. 11. The forming of the covenant now parallel to that at Horeb. But how it stands withThe forming of the covenant now parallel to that at Horeb. But how it stands withThe forming of the covenant now parallel to that at Horeb. But how it stands withThe forming of the covenant now parallel to that at Horeb. But how it stands with the covenant appears here at once through the recalling that to mind which Jehovahthe covenant appears here at once through the recalling that to mind which Jehovahthe covenant appears here at once through the recalling that to mind which Jehovahthe covenant appears here at once through the recalling that to mind which Jehovah had done for Israel. Since they are reminded of these Acts, and first of that allhad done for Israel. Since they are reminded of these Acts, and first of that allhad done for Israel. Since they are reminded of these Acts, and first of that allhad done for Israel. Since they are reminded of these Acts, and first of that all---- fundamental work of the Lord in Egypt, so trulyfundamental work of the Lord in Egypt, so trulyfundamental work of the Lord in Egypt, so trulyfundamental work of the Lord in Egypt, so truly this covenant, notwithstanding thethis covenant, notwithstanding thethis covenant, notwithstanding thethis covenant, notwithstanding the frequent transgressions on the part of the nation, has not been abrogated on thefrequent transgressions on the part of the nation, has not been abrogated on thefrequent transgressions on the part of the nation, has not been abrogated on thefrequent transgressions on the part of the nation, has not been abrogated on the part of Godpart of Godpart of Godpart of God (Keil); indeed its strength is generally, that it is the covenant of God(Keil); indeed its strength is generally, that it is the covenant of God(Keil); indeed its strength is generally, that it is the covenant of God(Keil); indeed its strength is generally, that it is the covenant of God with Israel, into which Israel has only to enter or pass ( Deuteronomywith Israel, into which Israel has only to enter or pass ( Deuteronomywith Israel, into which Israel has only to enter or pass ( Deuteronomywith Israel, into which Israel has only to enter or pass ( Deuteronomy 29:1229:1229:1229:12).).).). Comp. besides DeuteronomyComp. besides DeuteronomyComp. besides DeuteronomyComp. besides Deuteronomy 4:9; Deuteronomy 11:2. Deuteronomy 29:3. Comp. Deuteronomy 4:34; Deuteronomy 7:19. Deuteronomy 29:4. Comp. upon Deuteronomy 5:26.Hath not givenHath not givenHath not givenHath not givenin this connection certainly much as: Hein this connection certainly much as: Hein this connection certainly much as: Hein this connection certainly much as: He could not give, therefore he hath not given. It is not said to excuse the people, butcould not give, therefore he hath not given. It is not said to excuse the people, butcould not give, therefore he hath not given. It is not said to excuse the people, butcould not give, therefore he hath not given. It is not said to excuse the people, but thus the everthus the everthus the everthus the ever----returning allusion to the works and wonders of God finds its groundreturning allusion to the works and wonders of God finds its groundreturning allusion to the works and wonders of God finds its groundreturning allusion to the works and wonders of God finds its ground and motives. Jehovah wrought in Egypt; but what He truly would have done toand motives. Jehovah wrought in Egypt; but what He truly would have done toand motives. Jehovah wrought in Egypt; but what He truly would have done toand motives. Jehovah wrought in Egypt; but what He truly would have done to IsraelIsraelIsraelIsraelnot only its external, but its inward real redemptionnot only its external, but its inward real redemptionnot only its external, but its inward real redemptionnot only its external, but its inward real redemptionthis gift of God wasthis gift of God wasthis gift of God wasthis gift of God was not actually bestowed; comp. Deuteronomynot actually bestowed; comp. Deuteronomynot actually bestowed; comp. Deuteronomynot actually bestowed; comp. Deuteronomy 8:38:38:38:3; Deuteronomy; Deuteronomy; Deuteronomy; Deuteronomy 8:58:58:58:5. They saw. They saw. They saw. They saw indeed, but they were deficient in the right eye ( Isaiahindeed, but they were deficient in the right eye ( Isaiahindeed, but they were deficient in the right eye ( Isaiahindeed, but they were deficient in the right eye ( Isaiah 6:106:106:106:10; Jeremiah; Jeremiah; Jeremiah; Jeremiah 5:215:215:215:21;;;; MatthewMatthewMatthewMatthew 13:1313:1313:1313:13), namely, in heart), namely, in heart), namely, in heart), namely, in heart----knowledge (knowledge out of the innermost life),knowledge (knowledge out of the innermost life),knowledge (knowledge out of the innermost life),knowledge (knowledge out of the innermost life), in the eye of faith, in obedience.in the eye of faith, in obedience.in the eye of faith, in obedience.in the eye of faith, in obedience.[They had it not because they had not asked for[They had it not because they had not asked for[They had it not because they had not asked for[They had it not because they had not asked for it, or felt the need of it. It was not given because they were not prepared to receiveit, or felt the need of it. It was not given because they were not prepared to receiveit, or felt the need of it. It was not given because they were not prepared to receiveit, or felt the need of it. It was not given because they were not prepared to receive the gift.the gift.the gift.the gift.A. G.]A. G.]A. G.]A. G.] DeuteronomyDeuteronomyDeuteronomyDeuteronomy 4:64:64:64:6 (comp. further Deuteronomy(comp. further Deuteronomy(comp. further Deuteronomy(comp. further Deuteronomy 1:321:321:321:32;;;; DeuteronomyDeuteronomyDeuteronomyDeuteronomy 9:69:69:69:6; Deuteronomy; Deuteronomy; Deuteronomy; Deuteronomy 23:2423:2423:2423:24). As Deuteronomy). As Deuteronomy). As Deuteronomy). As Deuteronomy 29:129:129:129:1 shows, Moses andshows, Moses andshows, Moses andshows, Moses and Jehovah work together ( DeuteronomyJehovah work together ( DeuteronomyJehovah work together ( DeuteronomyJehovah work together ( Deuteronomy 9:139:139:139:13 sq.). Deuteronomysq.). Deuteronomysq.). Deuteronomysq.). Deuteronomy 29:529:529:529:5. Comp.. Comp.. Comp.. Comp. DeuteronomyDeuteronomyDeuteronomyDeuteronomy 8:28:28:28:2 sq. The leading through the wilderness is the building upon thesq. The leading through the wilderness is the building upon thesq. The leading through the wilderness is the building upon thesq. The leading through the wilderness is the building upon the foundation laid in the redemption from Egypt. Deuteronomyfoundation laid in the redemption from Egypt. Deuteronomyfoundation laid in the redemption from Egypt. Deuteronomyfoundation laid in the redemption from Egypt. Deuteronomy 29:629:629:629:6. Comp.. Comp.. Comp.. Comp. DeuteronomyDeuteronomyDeuteronomyDeuteronomy 8:38:38:38:3; also Deuteronomy; also Deuteronomy; also Deuteronomy; also Deuteronomy 14:2614:2614:2614:26. Deuteronomy. Deuteronomy. Deuteronomy. Deuteronomy 29:729:729:729:7 sq. gives thesq. gives thesq. gives thesq. gives the completion of the building through the first east Jordan victories. Comp.completion of the building through the first east Jordan victories. Comp.completion of the building through the first east Jordan victories. Comp.completion of the building through the first east Jordan victories. Comp. DeuteronomyDeuteronomyDeuteronomyDeuteronomy 2:242:242:242:24 sq.; chapsq.; chapsq.; chapsq.; chap3333. ( Deuteronomy. ( Deuteronomy. ( Deuteronomy. ( Deuteronomy 4:434:434:434:43). Deuteronomy). Deuteronomy). Deuteronomy). Deuteronomy 29:929:929:929:9.... , to make sure, firm, i.e. so that all you do may be real, have lasting existence, and satisfy you.[The ordinary sense of the words: to act wisely, prudently, seems[The ordinary sense of the words: to act wisely, prudently, seems[The ordinary sense of the words: to act wisely, prudently, seems[The ordinary sense of the words: to act wisely, prudently, seems 11
12. 12. better here, especially as to act wisely in keeping the covenant is the sure and onlybetter here, especially as to act wisely in keeping the covenant is the sure and onlybetter here, especially as to act wisely in keeping the covenant is the sure and onlybetter here, especially as to act wisely in keeping the covenant is the sure and only way to real prosperity.way to real prosperity.way to real prosperity.way to real prosperity.A. G.]A. G.]A. G.]A. G.] 3. Deuteronomy 29:10-15. After such an introduction, he draws nearer the case in hand.This day, generally: the time of the deuteronomic discourses, speciallyThis day, generally: the time of the deuteronomic discourses, speciallyThis day, generally: the time of the deuteronomic discourses, speciallyThis day, generally: the time of the deuteronomic discourses, specially according to Deuteronomyaccording to Deuteronomyaccording to Deuteronomyaccording to Deuteronomy 29:229:229:229:2 : the day of the words of the covenant in question.: the day of the words of the covenant in question.: the day of the words of the covenant in question.: the day of the words of the covenant in question. Comp. besides DeuteronomyComp. besides DeuteronomyComp. besides DeuteronomyComp. besides Deuteronomy 1:151:151:151:15; Deuteronomy; Deuteronomy; Deuteronomy; Deuteronomy 19:1219:1219:1219:12. Deuteronomy. Deuteronomy. Deuteronomy. Deuteronomy 29:1129:1129:1129:11.... Comp. DeuteronomyComp. DeuteronomyComp. DeuteronomyComp. Deuteronomy 1:391:391:391:39; Deuteronomy; Deuteronomy; Deuteronomy; Deuteronomy 1:161:161:161:16. Not excluding those devoted to the. Not excluding those devoted to the. Not excluding those devoted to the. Not excluding those devoted to the most menial services, thus not even the Egyptian followers, Numbersmost menial services, thus not even the Egyptian followers, Numbersmost menial services, thus not even the Egyptian followers, Numbersmost menial services, thus not even the Egyptian followers, Numbers 11:411:411:411:4.... DeuteronomyDeuteronomyDeuteronomyDeuteronomy 29:1229:1229:1229:12.... , to pass, enter, alluding to Genesis 15:17 sq. ( Jeremiah 34:18?), as also in unison with the national name ( Deuteronomy 15:12), more distinctly than , with ( 2 Chronicles 15:12; Nehemiah 10:29; Ezekiel 17:13) of the full, hearty, entire entrance. Schultz correctly says: that this covenant isisisis not so much between two parties as rather of one, into which the other has only tonot so much between two parties as rather of one, into which the other has only tonot so much between two parties as rather of one, into which the other has only tonot so much between two parties as rather of one, into which the other has only to enter or pass.enter or pass.enter or pass.enter or pass. Thus the interpretation of this chapter is clear, that it concernsThus the interpretation of this chapter is clear, that it concernsThus the interpretation of this chapter is clear, that it concernsThus the interpretation of this chapter is clear, that it concerns only a new declaration of the covenant at Horebonly a new declaration of the covenant at Horebonly a new declaration of the covenant at Horebonly a new declaration of the covenant at Horeb (Keil), a renewing of the(Keil), a renewing of the(Keil), a renewing of the(Keil), a renewing of the covenant in a discourse, warning and exhorting to faithfulness to this covenant, andcovenant in a discourse, warning and exhorting to faithfulness to this covenant, andcovenant in a discourse, warning and exhorting to faithfulness to this covenant, andcovenant in a discourse, warning and exhorting to faithfulness to this covenant, and does not treat of the repetition of the ceremonial. And this corresponds entirelydoes not treat of the repetition of the ceremonial. And this corresponds entirelydoes not treat of the repetition of the ceremonial. And this corresponds entirelydoes not treat of the repetition of the ceremonial. And this corresponds entirely with the character of Deuteronomy. Thencewith the character of Deuteronomy. Thencewith the character of Deuteronomy. Thencewith the character of Deuteronomy. Thence , from firm, be strong, of the confirmatory oath, usual in the forming of covenants ( Genesis 26:28), here nearly synonymous with , the oath of the covenant of God, and indeed predominantly upon the side of the curse against the transgressor, thus: the curse-oath, the oath-curse, designates the curse of the covenant ( Numbers 5:21; Isaiah 24:6); and hence as , so also is connected with it. It is not as Knobel: the obligation under oath of Israel to Jehovah.the obligation under oath of Israel to Jehovah.the obligation under oath of Israel to Jehovah.the obligation under oath of Israel to Jehovah. DeuteronomyDeuteronomyDeuteronomyDeuteronomy 29:1329:1329:1329:13.... Comp. DeuteronomyComp. DeuteronomyComp. DeuteronomyComp. Deuteronomy 28:9; Deuteronomy 27:9. Deuteronomy 29:14 ( Deuteronomy 5:2 sq.). Moses in the charge or commission of God. Deuteronomy 29:15. So comprehensive is the method of God with men ( John 17:20; Acts 2:39).[The covenant was to embrace not merely the descendants of those now[The covenant was to embrace not merely the descendants of those now[The covenant was to embrace not merely the descendants of those now[The covenant was to embrace not merely the descendants of those now living, Israel in its generations, but in its true idea and apprehension, all nationsliving, Israel in its generations, but in its true idea and apprehension, all nationsliving, Israel in its generations, but in its true idea and apprehension, all nationsliving, Israel in its generations, but in its true idea and apprehension, all nations those far off.those far off.those far off.those far off.A. G.]A. G.]A. G.]A. G.] 12
13. 13. 4. Deuteronomy 29:16-29. Since the covenant has connected with it the oath or curse, so in connection with Deuteronomy 28:27 there must be an intimation as to the consequences of an apostacy of the nation from him who will be its God ( Deuteronomy 29:13), and all the more Song of Solomon, as Israel had a sufficient experience of other gods, both of their nothingness, and of their contagious nature notwithstanding. Thus Deuteronomy 29:16 confirms () what has gone before, and lays the ground for what follows. What one may learn who dwells, goes through, etc.[Literally: ye know what we dwelt, i.e., what our[Literally: ye know what we dwelt, i.e., what our[Literally: ye know what we dwelt, i.e., what our[Literally: ye know what we dwelt, i.e., what our dwelling there showed. Deuteronomydwelling there showed. Deuteronomydwelling there showed. Deuteronomydwelling there showed. Deuteronomy 29:1529:1529:1529:15----16161616 are not a parenthesis, as in theare not a parenthesis, as in theare not a parenthesis, as in theare not a parenthesis, as in the English version, but are closely connected with what precedes and follows.English version, but are closely connected with what precedes and follows.English version, but are closely connected with what precedes and follows.English version, but are closely connected with what precedes and follows.A. G.]A. G.]A. G.]A. G.] Deuteronomy 29:17. , the rejected, reprobate, hence abominable, used of the nature of idols, 1 Kings 11:5. Similarly: , the separated, rejected, detestable. Ges.: logs, blocks; others: dung, filth-idols; punning upon (the vain, nought)! Leviticus 26:30. Deuteronomy 29:18. The power of such a spirit of the world; the danger is great, and your weakness not less ( Deuteronomy 29:4). So! The discourse is indeed of individual men, but also of individual families, or of a tribe, and as if this day it might be true that such a , literally, the first shoots of a plant in the ground (deep, root-shoot), were already existing in Israel. , poison. Ges.: of the poppy-head, . The heaped up, pointed. Here bitterness appears rather to form the transition to poison. Hence the connection with wormwood, Hebrews 12:15.[The rosh appears to have been a poisonous plant[The rosh appears to have been a poisonous plant[The rosh appears to have been a poisonous plant[The rosh appears to have been a poisonous plant growing in the furrows of the field. Hoseagrowing in the furrows of the field. Hoseagrowing in the furrows of the field. Hoseagrowing in the furrows of the field. Hosea 10:410:410:410:4, bitter, Jeremiah, bitter, Jeremiah, bitter, Jeremiah, bitter, Jeremiah 23:1523:1523:1523:15, and bearing, and bearing, and bearing, and bearing berries, Deuteronomyberries, Deuteronomyberries, Deuteronomyberries, Deuteronomy 32:3232:3232:3232:32. Anything more definite is uncertain. The view of. Anything more definite is uncertain. The view of. Anything more definite is uncertain. The view of. Anything more definite is uncertain. The view of Gesen. is perhaps the most probable. See SmithGesen. is perhaps the most probable. See SmithGesen. is perhaps the most probable. See SmithGesen. is perhaps the most probable. See Smiths Bib. Dict, Am. Ed, Art. Gall.s Bib. Dict, Am. Ed, Art. Gall.s Bib. Dict, Am. Ed, Art. Gall.s Bib. Dict, Am. Ed, Art. Gall.A.A.A.A. G.]G.]G.]G.]The heart turning away from Jehovah to heathen gods is at first compared toThe heart turning away from Jehovah to heathen gods is at first compared toThe heart turning away from Jehovah to heathen gods is at first compared toThe heart turning away from Jehovah to heathen gods is at first compared to the root yielding this bitter evil fruit, and then Deuteronomythe root yielding this bitter evil fruit, and then Deuteronomythe root yielding this bitter evil fruit, and then Deuteronomythe root yielding this bitter evil fruit, and then Deuteronomy 29:1829:1829:1829:18 is introduced,is introduced,is introduced,is introduced, still more clearly speaking to itself in a soliloquy interpreted by God. The casestill more clearly speaking to itself in a soliloquy interpreted by God. The casestill more clearly speaking to itself in a soliloquy interpreted by God. The casestill more clearly speaking to itself in a soliloquy interpreted by God. The case supposed is of one who, when he heard the curse outwardly, nevertheless blessedsupposed is of one who, when he heard the curse outwardly, nevertheless blessedsupposed is of one who, when he heard the curse outwardly, nevertheless blessedsupposed is of one who, when he heard the curse outwardly, nevertheless blessed himself inwardly; in whom thus the stubbornness of unbelief persuading itself of thehimself inwardly; in whom thus the stubbornness of unbelief persuading itself of thehimself inwardly; in whom thus the stubbornness of unbelief persuading itself of thehimself inwardly; in whom thus the stubbornness of unbelief persuading itself of the utmost certainty of the very opposite of that which Jehovah had threatened againstutmost certainty of the very opposite of that which Jehovah had threatened againstutmost certainty of the very opposite of that which Jehovah had threatened againstutmost certainty of the very opposite of that which Jehovah had threatened against the idolater; hence caring for nothing, as seeing nothing, steadily follows thethe idolater; hence caring for nothing, as seeing nothing, steadily follows thethe idolater; hence caring for nothing, as seeing nothing, steadily follows thethe idolater; hence caring for nothing, as seeing nothing, steadily follows the 13
14. 14. purpose of the evil lust.purpose of the evil lust.purpose of the evil lust.purpose of the evil lust. , in the following proverbial expression (as in Deuteronomy 29:18 in the figurative), can scarcely be anything else than: so to say, saying. , to remove, Isaiah 7:20; not precisely, to sweep off, Genesis 18:23 sq. It is not so much the results upon others which is spoken of as the personssss own purpose with respect to himself.own purpose with respect to himself.own purpose with respect to himself.own purpose with respect to himself. is the richly saturated soul which has fully satisfied its lust. Hence the effort of one who has so apostatized is for a satisfaction which should remove the thirst; which should continually remove by satisfying, the constant desire. Knobel, Keil: To sweep away (to destroy) theTo sweep away (to destroy) theTo sweep away (to destroy) theTo sweep away (to destroy) the saturated (who has drunk the poison) with the thirstysaturated (who has drunk the poison) with the thirstysaturated (who has drunk the poison) with the thirstysaturated (who has drunk the poison) with the thirsty (who is thirsting after it).(who is thirsting after it).(who is thirsting after it).(who is thirsting after it). (The feminine taken as a collective neuter. A transfer from the land to persons.)(The feminine taken as a collective neuter. A transfer from the land to persons.)(The feminine taken as a collective neuter. A transfer from the land to persons.)(The feminine taken as a collective neuter. A transfer from the land to persons.) Schultz:Schultz:Schultz:Schultz: to sweep in the saturated (filled with good things and courage) with theto sweep in the saturated (filled with good things and courage) with theto sweep in the saturated (filled with good things and courage) with theto sweep in the saturated (filled with good things and courage) with the thirsting (in this respect), empty souls.thirsting (in this respect), empty souls.thirsting (in this respect), empty souls.thirsting (in this respect), empty souls. Baumgarten:Baumgarten:Baumgarten:Baumgarten: the watered and the thirsty,the watered and the thirsty,the watered and the thirsty,the watered and the thirsty, all the fruit of the land, all good and welfare, a total ruin.all the fruit of the land, all good and welfare, a total ruin.all the fruit of the land, all good and welfare, a total ruin.all the fruit of the land, all good and welfare, a total ruin. Others:Others:Others:Others: to hurry awayto hurry awayto hurry awayto hurry away the righteous with the wicked ( Proverbsthe righteous with the wicked ( Proverbsthe righteous with the wicked ( Proverbsthe righteous with the wicked ( Proverbs 13:2513:2513:2513:25), understood even with reference to), understood even with reference to), understood even with reference to), understood even with reference to God;God;God;God; or: that the overor: that the overor: that the overor: that the over----sated, glutted may corrupt the temperate. Thesated, glutted may corrupt the temperate. Thesated, glutted may corrupt the temperate. Thesated, glutted may corrupt the temperate. The interpretation which regardsinterpretation which regardsinterpretation which regardsinterpretation which regards as to add, enlarge, is not to be thought of, as e.g.Johnson: that the drunkenness may increase the thirst.that the drunkenness may increase the thirst.that the drunkenness may increase the thirst.that the drunkenness may increase the thirst. Comp. notComp. notComp. notComp. not Rosenmuller, but PooleRosenmuller, but PooleRosenmuller, but PooleRosenmuller, but PoolesSynopsis. To such a purpose now follows DeuteronomysSynopsis. To such a purpose now follows DeuteronomysSynopsis. To such a purpose now follows DeuteronomysSynopsis. To such a purpose now follows Deuteronomy 29:2029:2029:2029:20 sq, the judgment of Moses resting upon the impossibility of any redeemingsq, the judgment of Moses resting upon the impossibility of any redeemingsq, the judgment of Moses resting upon the impossibility of any redeemingsq, the judgment of Moses resting upon the impossibility of any redeeming purpose in God in this case, and carried out to the most terrible completeness.purpose in God in this case, and carried out to the most terrible completeness.purpose in God in this case, and carried out to the most terrible completeness.purpose in God in this case, and carried out to the most terrible completeness. Shall smoke is not used as a stronger term for the bated breath, but rather as theShall smoke is not used as a stronger term for the bated breath, but rather as theShall smoke is not used as a stronger term for the bated breath, but rather as theShall smoke is not used as a stronger term for the bated breath, but rather as the veil and proof of the fire, which since Sinai is the standing expression for theveil and proof of the fire, which since Sinai is the standing expression for theveil and proof of the fire, which since Sinai is the standing expression for theveil and proof of the fire, which since Sinai is the standing expression for the righteousness of the Holy One in Israel. Comp. upon chaprighteousness of the Holy One in Israel. Comp. upon chaprighteousness of the Holy One in Israel. Comp. upon chaprighteousness of the Holy One in Israel. Comp. upon chap4444. Comp. for the rest. Comp. for the rest. Comp. for the rest. Comp. for the rest DeuteronomyDeuteronomyDeuteronomyDeuteronomy 25:1925:1925:1925:19 ( Numbers( Numbers( Numbers( Numbers 15:3015:3015:3015:30). Deuteronomy). Deuteronomy). Deuteronomy). Deuteronomy 29:2129:2129:2129:21 refers formally to therefers formally to therefers formally to therefers formally to the Prayer of Manasseh, but passes essentially to the family and tribe ( DeuteronomyPrayer of Manasseh, but passes essentially to the family and tribe ( DeuteronomyPrayer of Manasseh, but passes essentially to the family and tribe ( DeuteronomyPrayer of Manasseh, but passes essentially to the family and tribe ( Deuteronomy 29:1829:1829:1829:18). Deuteronomy). Deuteronomy). Deuteronomy). Deuteronomy 29:2229:2229:2229:22. Comp. Leviticus. Comp. Leviticus. Comp. Leviticus. Comp. Leviticus 26:3126:3126:3126:31 sq. Deuteronomysq. Deuteronomysq. Deuteronomysq. Deuteronomy 29:2329:2329:2329:23. Comp.. Comp.. Comp.. Comp. GenesisGenesisGenesisGenesis 19191919....[The ruin is both physical and spiritual; is true of the land and the[The ruin is both physical and spiritual; is true of the land and the[The ruin is both physical and spiritual; is true of the land and the[The ruin is both physical and spiritual; is true of the land and the people. But the description is borrowed from the locality of the Dead Sea and itspeople. But the description is borrowed from the locality of the Dead Sea and itspeople. But the description is borrowed from the locality of the Dead Sea and itspeople. But the description is borrowed from the locality of the Dead Sea and its surroundings. See Keithsurroundings. See Keithsurroundings. See Keithsurroundings. See KeithsLand of Israel.sLand of Israel.sLand of Israel.sLand of Israel.A. G.]A. G.]A. G.]A. G.] 14
15. 15. Deuteronomy 29:24. An amplified continuation of Deuteronomy 29:22. The answer, Deuteronomy 29:25, is formulated by Moses, as if a reply by the questioners themselves. Deuteronomy 29:26. Comp. Deuteronomy 11:28; Deuteronomy 4:19; Deuteronomy 18:14. Jehovah would be the eternal portion of Israel. As Moses has inspired the previous answer, so Deuteronomy 29:29 is his closing word, as a drawing back, in pious submission, from so distant a look into the future. Let us rest, he will say, upon the blessing and the curse, as God has revealed them to us; and it is actual doing, and not knowledge barely, which concerns us. The puncta extraordinaria over the are emphatic.[But[But[But[But what the emphasis Isaiah, is uncertain. The points are not inspired. And thewhat the emphasis Isaiah, is uncertain. The points are not inspired. And thewhat the emphasis Isaiah, is uncertain. The points are not inspired. And thewhat the emphasis Isaiah, is uncertain. The points are not inspired. And the emphasis, whatever it Isaiah, is a human interpretation, and no part of the text.emphasis, whatever it Isaiah, is a human interpretation, and no part of the text.emphasis, whatever it Isaiah, is a human interpretation, and no part of the text.emphasis, whatever it Isaiah, is a human interpretation, and no part of the text.A.A.A.A. G.]G.]G.]G.] PULPIT,PULPIT,PULPIT,PULPIT, DeuteronomyDeuteronomyDeuteronomyDeuteronomy 29:129:129:129:1 Beside the covenant which he made with them in Horeb. This was not a newBeside the covenant which he made with them in Horeb. This was not a newBeside the covenant which he made with them in Horeb. This was not a newBeside the covenant which he made with them in Horeb. This was not a new covenant in addition to that made at Sinai, but simply a renewal and reaffirmationcovenant in addition to that made at Sinai, but simply a renewal and reaffirmationcovenant in addition to that made at Sinai, but simply a renewal and reaffirmationcovenant in addition to that made at Sinai, but simply a renewal and reaffirmation of that covenant. At Sinai the covenant was, properly speaking, made; sacrificesof that covenant. At Sinai the covenant was, properly speaking, made; sacrificesof that covenant. At Sinai the covenant was, properly speaking, made; sacrificesof that covenant. At Sinai the covenant was, properly speaking, made; sacrifices were then offered, and the people were sprinkled with the sacrificial blood,were then offered, and the people were sprinkled with the sacrificial blood,were then offered, and the people were sprinkled with the sacrificial blood,were then offered, and the people were sprinkled with the sacrificial blood, whereby the covenant was ratified (Exoduswhereby the covenant was ratified (Exoduswhereby the covenant was ratified (Exoduswhereby the covenant was ratified (Exodus 24:124:124:124:1----18181818.; cf. Psalms.; cf. Psalms.; cf. Psalms.; cf. Psalms 50:550:550:550:5); but on the); but on the); but on the); but on the occasion here referred to, no sacrifices were offered, for this was merely theoccasion here referred to, no sacrifices were offered, for this was merely theoccasion here referred to, no sacrifices were offered, for this was merely theoccasion here referred to, no sacrifices were offered, for this was merely the recognition of the covenant formerly made as still subsisting.recognition of the covenant formerly made as still subsisting.recognition of the covenant formerly made as still subsisting.recognition of the covenant formerly made as still subsisting. PULPIT,PULPIT,PULPIT,PULPIT, DeuteronomyDeuteronomyDeuteronomyDeuteronomy 29:129:129:129:1----6666 Witnessing without seeing.Witnessing without seeing.Witnessing without seeing.Witnessing without seeing. There is an instructive note on this passage in Dr. Jameson's 'Commentary.' ForThere is an instructive note on this passage in Dr. Jameson's 'Commentary.' ForThere is an instructive note on this passage in Dr. Jameson's 'Commentary.' ForThere is an instructive note on this passage in Dr. Jameson's 'Commentary.' For nearly forty years the people had been witnesses of the extraordinary care of God innearly forty years the people had been witnesses of the extraordinary care of God innearly forty years the people had been witnesses of the extraordinary care of God innearly forty years the people had been witnesses of the extraordinary care of God in watching over them, in supplying their wants, and in conducting them through thewatching over them, in supplying their wants, and in conducting them through thewatching over them, in supplying their wants, and in conducting them through thewatching over them, in supplying their wants, and in conducting them through the wilderness; and yet the constant succession of mercies had had no proper effect onwilderness; and yet the constant succession of mercies had had no proper effect onwilderness; and yet the constant succession of mercies had had no proper effect onwilderness; and yet the constant succession of mercies had had no proper effect on 15
16. 16. them. They did not read the lovingthem. They did not read the lovingthem. They did not read the lovingthem. They did not read the loving----kindness of God in all as they should have done.kindness of God in all as they should have done.kindness of God in all as they should have done.kindness of God in all as they should have done. Having eyes, they saw not; having ears, they heard not. The form, however, in whichHaving eyes, they saw not; having ears, they heard not. The form, however, in whichHaving eyes, they saw not; having ears, they heard not. The form, however, in whichHaving eyes, they saw not; having ears, they heard not. The form, however, in which Moses here throws this is remarkable. If his words are not understood, he may seemMoses here throws this is remarkable. If his words are not understood, he may seemMoses here throws this is remarkable. If his words are not understood, he may seemMoses here throws this is remarkable. If his words are not understood, he may seem even to cast a reflection on God, for having given them such great mercies, while ateven to cast a reflection on God, for having given them such great mercies, while ateven to cast a reflection on God, for having given them such great mercies, while ateven to cast a reflection on God, for having given them such great mercies, while at the same time he withheld the one mercy which would make blessings of all the rest.the same time he withheld the one mercy which would make blessings of all the rest.the same time he withheld the one mercy which would make blessings of all the rest.the same time he withheld the one mercy which would make blessings of all the rest. Yet we cannot for a moment think that Moses intended anything of the kind. HeYet we cannot for a moment think that Moses intended anything of the kind. HeYet we cannot for a moment think that Moses intended anything of the kind. HeYet we cannot for a moment think that Moses intended anything of the kind. He evidently reproaches the people for their dullness. If there had been an earnestevidently reproaches the people for their dullness. If there had been an earnestevidently reproaches the people for their dullness. If there had been an earnestevidently reproaches the people for their dullness. If there had been an earnest desire to understand the deep meaning of God's dealings with them, certainly thedesire to understand the deep meaning of God's dealings with them, certainly thedesire to understand the deep meaning of God's dealings with them, certainly thedesire to understand the deep meaning of God's dealings with them, certainly the needful light and wisdom would not have been withheld. Our subject of thoughtneedful light and wisdom would not have been withheld. Our subject of thoughtneedful light and wisdom would not have been withheld. Our subject of thoughtneedful light and wisdom would not have been withheld. Our subject of thought arising hence isarising hence isarising hence isarising hence isSpiritual stolidity; or, witnessing without seeing. The following passages of Scripture should be studied in regard to this theme:Isaiah 6:9, Isaiah 6:10; Isaiah 63:9, Isaiah 63:10, Isaiah 63:17; Jeremiah 5:21; Ezekiel 12:2; Ezekiel 14:1-23.; Matthew 11:25; Matthew 12:24; Matthew 13:14,Matthew 13:15; Matthew 15:16; Matthew 16:9; Matthew 21:27; Mark 3:5 (Greek); Mark 5:23; Mark 6:52; Mark 8:10-13, Mark 8:21; Luke 7:29-35; Luke 12:56, Luke 12:57; Luke 19:42; John 4:33; John 7:17; John 8:31, John 8:32, John 8:47; John 9:39-41; John 14:9, John 14:22; 1 Corinthians 2:14; 2 Corinthians 3:14, 2 Corinthians 3:15; Psalms 25:14. Observe I. THERE IS A MEANING, RICH AND FULL, IN THE INCIDENTS OF LIFE. Each one's life is full of incident, from morning till evening, from the beginning of the year unto the end of it. There may not have been the succession of what is startling and striking, as there was in the case of Israel, but simply common mercies coming speedily and without pause, just as they were needed; the mercies one by one, fitting exactly into place, as if a gracious care had provided all. As ifdo we say? That is it. A gracious care has provided all. That is precisely our present postulate. We should as soon think that the letters in a printing office would spontaneously arrange themselves into order for a printed book, as that the constant succession of our comforts in life should come as they do without any prearrangement. 1. Life's comforts and supplies are a constant disclosure of Divine loving- kindness. They reveal God (Psalm evil. 43). 16
17. 17. 2. They are intended to help on the culture and growth of character. Even supplies which come in the physical region, when granted to moral beings, have a moral significance in them. 3. By winning us to God, his mercies are intended to lead us to repentance, and thus to open up to us a glorious goal in character and destiny. II. THIS DIVINE MEANING IN THE MERCIES OF LIFE IS OFTEN MISSED BY THOSE ON WHOM THOSE MERCIES ARE BESTOWED. Of how many it may still he said, "Having eyes, they see not; and having ears, they hear not!" This may arise from one or more of several causes. 1. There may be some preconceived assumption or foregone conclusion which, if indulged in, will shut out all acceptance of any thought of God's loving-kindness in common life, or anywhere else. Some "high thought" may exalt itself against the knowledge of God. 2. There may be the lack of a spirit of loyalty, so that the individual is indisposed to read aright the messages of his Father's goodness. 3. There may be a misuse or non-use of the organs and faculties by which spiritual knowledge may be acquired. See 'Candid Examination of Theism,' by Physicus, which is a striking example of total failure in this respect. 4. There may be distraction of heart and soul by the whirl and rush of life, so that the spirit has no leisure therefrom to learn of God in "secret silence of the mind." 5. There may be entire indifference concerning the higher meaning of common things. Any one of these five causes will amply account for a man failing to learn of God through the experiences of life. III. THERE IS NO ADEQUATE REASON WHICH CAN JUSTIFY SUCH A 17
18. 18. FAILURE TO LEARN LIFE'S LESSONS. For: 1. We have a revelation of God given to us in the Book, whereby we may come at the true interpretation of life. Israel had their Law, by which they might read their life. We have both the Law and the gospel. And the preciousness of human life in the eye of God is taught us in Luke 15:1-32; and in the light of such a chapter should the mystery of human life and Divine care be studied. 2. We have a distinct disclosure to us of the one condition on which religions knowledge and certitude can be acquired (John 7:17; Psalms 25:8, Psalms 25:9, Psalms 25:14). 3. There is a direct and clear promise of wisdom to those who lack it and seek it (James 1:5-7). The promises given by our Lord are also abundant. 4. There is the testimony of the experience of such as are taught of God. They can tell of his mercies, and sing aloud of his righteousness (Psalms 34:6; Psalms 66:16). And such experience is or should be an invaluable help to those who have yet to learn "the secret of the Lord." Now, with this fourfold clue, it is altogether needless for any to misunderstand life's mystery and meaning. So that it follows IV. THAT TO BE AND TO REMAIN WITHOUT SPIRITUAL PERCEPTION IS MATTER FOR SERIOUS REPROACH AND REBUKE. It is not against God that the words of Luke 15:4 are spoken. He would have given them eyes to see, had they desired and sought that blessing. And so he will now. Hence there is a fivefold injustice done by us if we remain without the true knowledge of the rich meaning in our mercies. 1. There is injustice to the Word of God. 2. There is injustice to the God of the Word. 18
19. 19. 3. There is injustice to ourselves. 4. There is injustice to the mystery of life. 5. There is injury to our future and eternal destiny. Well may we adopt for ourselves, on our own behalf, as well as on that of others, the prayers of the apostle for spiritual enlightenment (Philippians 1:9-11; Colossians 1:9, Colossians 1:10; Ephesians 1:15-18). For as we understand the mystery of God in Christ will all minor ones have the light of heaven poured upon them. 2222 Moses summoned all the Israelites and said toMoses summoned all the Israelites and said toMoses summoned all the Israelites and said toMoses summoned all the Israelites and said to them:Your eyes have seen all that the Lord did inthem:Your eyes have seen all that the Lord did inthem:Your eyes have seen all that the Lord did inthem:Your eyes have seen all that the Lord did in Egypt to Pharaoh, to all his officials and to all hisEgypt to Pharaoh, to all his officials and to all hisEgypt to Pharaoh, to all his officials and to all hisEgypt to Pharaoh, to all his officials and to all his land.land.land.land. GILL, "Moses called unto all Israel,.... He had been speaking before to the heads of them, and delivered at different times what is before recorded; but now he summoned the whole body of the people together, a solemn covenant being to be made between God and them; or such things being to be made known unto them as were of universal concernment: and said unto them; what is in this chapter; which is only a preparation or introduction to what he had to declare unto them in the following: ye have seen all that the Lord did before your eyes in the land of Egypt; the Targum of Jonathan is,"what the Word of the Lord did;''for all the wonderful things there done in Egypt were done by the essential Word of God, Christ, the Son of 19
20. 20. God; who appeared to Moses in the bush, and sent him to Egypt, and by him and Aaron wrought the miracles there; which many now present had seen, and were then old enough to take notice of, and could remember, though their fathers then in being were now dead: unto Pharaoh and unto all his servants, and unto all his land; the plagues he inflicted on the person of Pharaoh, and on all his courtiers, and on all the people in Egypt, for they reached the whole land. HENRY, I. It is usual for indentures to begin with a recital; this does so, with a rehearsal of the great things God had done for them, 1. As an encouragement to them to believe that God would indeed be to them a God, for he would not have done so much for them if he had not designed more, to which all he had hitherto done was but a preface (as it were) or introduction; nay, he had shown himself a God in what he had hitherto done for them, which might raise their expectations of something great and answering the vast extent and compass of that pregnant promise, that God would be to them a God. 2. As an engagement upon them to be to him an obedient people, in consideration of what he had done for them. II. For the proof of what he here advances he appeals to their own eyes (Deu_ 29:2): You have seen all that the Lord did. Their own senses were incontestable evidence of the matter of fact, that God had done great things for them; and then their own reason was a no less competent judge of the equity of his inference from it: Keep therefore the words of this covenant, Deu_29:9. JAMISON, "Moses called unto all Israel, ... Ye have seen all that the Lord did, etc. This appeal to the experience of the people, though made generally, was applicable only to that portion of them who had been very young at the period of the Exodus, and who remembered the marvelous transactions that preceded and followed that era. Yet, alas! those wonderful events made no good impression upon them (Deu_29:4). They were strangers to that grace of wisdom which is liberally given to all who ask it; and their insensibility was all the more inexcusable that so many miracles had been performed which might have led to a certain conviction of the presence and the power of God with them. The preservation of their clothes and shoes, the supply of daily food and fresh water - these continued without interruption or diminution during so many years sojourn in the desert. They were miracles which unmistakably proclaimed the immediate hand of God and were performed for the express purpose of training them to a practical knowledge of, and habitual confidence in, Him. Their experience of this extraordinary goodness and care, together with their remembrance of the brilliant successes by which, with little exertion or loss on their part, God enabled them to acquire the valuable territory on which they stood, is mentioned again to enforce a faithful adherence to the covenant, as the direct and sure means of obtaining its promised blessings. CALVIN, "2.And Moses called unto all Israel. This passage also may be fitly referred to the preface of the Law, since its tendency is to recommend it, and to instruct and prepare the peoples minds to be teachable. It takes its commencement from the divine blessings, which they had experienced as well in their exodus as in their forty years wanderings; for it would have been the heightwanderings; for it would have been the heightwanderings; for it would have been the heightwanderings; for it would have been the height 20
21. 21. of baseness and ingratitude not to devote themselves to a Deliverer who had dealtof baseness and ingratitude not to devote themselves to a Deliverer who had dealtof baseness and ingratitude not to devote themselves to a Deliverer who had dealtof baseness and ingratitude not to devote themselves to a Deliverer who had dealt so graciously with them. And surely it was an inestimable sign of His paternal loveso graciously with them. And surely it was an inestimable sign of His paternal loveso graciously with them. And surely it was an inestimable sign of His paternal loveso graciously with them. And surely it was an inestimable sign of His paternal love towards them, that He should have arrayed Himself against so very powerful a kingtowards them, that He should have arrayed Himself against so very powerful a kingtowards them, that He should have arrayed Himself against so very powerful a kingtowards them, that He should have arrayed Himself against so very powerful a king for His servantsfor His servantsfor His servantsfor His servants sake. Finally, lest there should be any question as to theirsake. Finally, lest there should be any question as to theirsake. Finally, lest there should be any question as to theirsake. Finally, lest there should be any question as to their deliverance, he enlarges upon the power which God displayed therein, indeliverance, he enlarges upon the power which God displayed therein, indeliverance, he enlarges upon the power which God displayed therein, indeliverance, he enlarges upon the power which God displayed therein, in magnificent terms of praise according with its dignity.magnificent terms of praise according with its dignity.magnificent terms of praise according with its dignity.magnificent terms of praise according with its dignity. BENSON, "Deuteronomy 29:2. Ye have seen all that the Lord did Some ofSome ofSome ofSome of them had seen, when they were young, the plagues which God had brought uponthem had seen, when they were young, the plagues which God had brought uponthem had seen, when they were young, the plagues which God had brought uponthem had seen, when they were young, the plagues which God had brought upon Pharaoh and his people, in order to accomplish their deliverance; and others fromPharaoh and his people, in order to accomplish their deliverance; and others fromPharaoh and his people, in order to accomplish their deliverance; and others fromPharaoh and his people, in order to accomplish their deliverance; and others from them had understood these things, which is often termed seeing, both in thethem had understood these things, which is often termed seeing, both in thethem had understood these things, which is often termed seeing, both in thethem had understood these things, which is often termed seeing, both in the Scriptures and elsewhere.Scriptures and elsewhere.Scriptures and elsewhere.Scriptures and elsewhere. ELLICOTT, "(ELLICOTT, "(ELLICOTT, "(ELLICOTT, "(2222) And Moses called all Israel and said unto them.) And Moses called all Israel and said unto them.) And Moses called all Israel and said unto them.) And Moses called all Israel and said unto them.The address inThe address inThe address inThe address in this chapter may be compared with that of Joshua to the people (as distinct fromthis chapter may be compared with that of Joshua to the people (as distinct fromthis chapter may be compared with that of Joshua to the people (as distinct fromthis chapter may be compared with that of Joshua to the people (as distinct from their heads and officers) in Joshuatheir heads and officers) in Joshuatheir heads and officers) in Joshuatheir heads and officers) in Joshua 24242424. The topics brought before them are simple.. The topics brought before them are simple.. The topics brought before them are simple.. The topics brought before them are simple. In DeuteronomyIn DeuteronomyIn DeuteronomyIn Deuteronomy 29:229:229:229:2----3333, the miracles of the Exodus; in Deuteronomy, the miracles of the Exodus; in Deuteronomy, the miracles of the Exodus; in Deuteronomy, the miracles of the Exodus; in Deuteronomy 29:529:529:529:5;;;; DeuteronomyDeuteronomyDeuteronomyDeuteronomy 29:729:729:729:7, the wilderness journey; in Deuteronomy, the wilderness journey; in Deuteronomy, the wilderness journey; in Deuteronomy, the wilderness journey; in Deuteronomy 29:729:729:729:7----8888, the conquest of, the conquest of, the conquest of, the conquest of Sihon and Og. All are appealed to, from the captains of the tribes (DeuteronomySihon and Og. All are appealed to, from the captains of the tribes (DeuteronomySihon and Og. All are appealed to, from the captains of the tribes (DeuteronomySihon and Og. All are appealed to, from the captains of the tribes (Deuteronomy 29:1029:1029:1029:10), to the little ones (Deuteronomy), to the little ones (Deuteronomy), to the little ones (Deuteronomy), to the little ones (Deuteronomy 29:1129:1129:1129:11), and the lowest slaves (Deuteronomy), and the lowest slaves (Deuteronomy), and the lowest slaves (Deuteronomy), and the lowest slaves (Deuteronomy 29:1129:1129:1129:11). And the point set before them is one simple thing, to accept Jehovah as). And the point set before them is one simple thing, to accept Jehovah as). And the point set before them is one simple thing, to accept Jehovah as). And the point set before them is one simple thing, to accept Jehovah as their God. All this is very closely reproduced in Joshuatheir God. All this is very closely reproduced in Joshuatheir God. All this is very closely reproduced in Joshuatheir God. All this is very closely reproduced in Joshua 24242424 (see Notes in that place).(see Notes in that place).(see Notes in that place).(see Notes in that place). Ye have seen.The pronoun is emphatic. Yourselves are witnesses. I need notThe pronoun is emphatic. Yourselves are witnesses. I need notThe pronoun is emphatic. Yourselves are witnesses. I need notThe pronoun is emphatic. Yourselves are witnesses. I need not repeat the story. (Comp. Deuteronomyrepeat the story. (Comp. Deuteronomyrepeat the story. (Comp. Deuteronomyrepeat the story. (Comp. Deuteronomy 11:211:211:211:2----7777.).).).) K&D, "VersesK&D, "VersesK&D, "VersesK&D, "Verses 2222----4444 The introduction in Deuteronomy 29:2 resembles that in Deuteronomy 5:1. AllAllAllAll IsraelIsraelIsraelIsrael is the nation in all its members (see Deuteronomyis the nation in all its members (see Deuteronomyis the nation in all its members (see Deuteronomyis the nation in all its members (see Deuteronomy 29:1029:1029:1029:10, Deuteronomy, Deuteronomy, Deuteronomy, Deuteronomy 29:1129:1129:1129:11).).).). ---- Israel had no doubt seen the mighty acts of the Lord in EgyptIsrael had no doubt seen the mighty acts of the Lord in EgyptIsrael had no doubt seen the mighty acts of the Lord in EgyptIsrael had no doubt seen the mighty acts of the Lord in Egypt 21
22. 22. (Deuteronomy(Deuteronomy(Deuteronomy(Deuteronomy 29:229:229:229:2 and Deuteronomyand Deuteronomyand Deuteronomyand Deuteronomy 29:329:329:329:3; cf. Deuteronomy; cf. Deuteronomy; cf. Deuteronomy; cf. Deuteronomy 4:344:344:344:34; Deuteronomy; Deuteronomy; Deuteronomy; Deuteronomy 7:197:197:197:19), but Jehovah had not given them a heart, i.e., understanding, to perceive, eyes), but Jehovah had not given them a heart, i.e., understanding, to perceive, eyes), but Jehovah had not given them a heart, i.e., understanding, to perceive, eyes), but Jehovah had not given them a heart, i.e., understanding, to perceive, eyes to see, and ears to hear, until this day. With this complaint, Moses does not intendto see, and ears to hear, until this day. With this complaint, Moses does not intendto see, and ears to hear, until this day. With this complaint, Moses does not intendto see, and ears to hear, until this day. With this complaint, Moses does not intend to excuse the previous want of susceptibility on the part of the nation to theto excuse the previous want of susceptibility on the part of the nation to theto excuse the previous want of susceptibility on the part of the nation to theto excuse the previous want of susceptibility on the part of the nation to the manifestations of grace on the part of the Lord, but simply to explain the necessitymanifestations of grace on the part of the Lord, but simply to explain the necessitymanifestations of grace on the part of the Lord, but simply to explain the necessitymanifestations of grace on the part of the Lord, but simply to explain the necessity for the repeated allusion to the gracious acts of God, and to urge the people to layfor the repeated allusion to the gracious acts of God, and to urge the people to layfor the repeated allusion to the gracious acts of God, and to urge the people to layfor the repeated allusion to the gracious acts of God, and to urge the people to lay them truly to heart.them truly to heart.them truly to heart.them truly to heart. By reproving the dulness of the past, he would stimulate themBy reproving the dulness of the past, he would stimulate themBy reproving the dulness of the past, he would stimulate themBy reproving the dulness of the past, he would stimulate them to a desire to understand: just as if he had said, that for a long time they had beento a desire to understand: just as if he had said, that for a long time they had beento a desire to understand: just as if he had said, that for a long time they had beento a desire to understand: just as if he had said, that for a long time they had been insensible to so many miracles, and therefore they ought not to delay any longer,insensible to so many miracles, and therefore they ought not to delay any longer,insensible to so many miracles, and therefore they ought not to delay any longer,insensible to so many miracles, and therefore they ought not to delay any longer, but to arouse themselves to hearken better unto Godbut to arouse themselves to hearken better unto Godbut to arouse themselves to hearken better unto Godbut to arouse themselves to hearken better unto God (Calvin). The Lord had not(Calvin). The Lord had not(Calvin). The Lord had not(Calvin). The Lord had not yet given the people an understanding heart, because the people had not yet askedyet given the people an understanding heart, because the people had not yet askedyet given the people an understanding heart, because the people had not yet askedyet given the people an understanding heart, because the people had not yet asked for it, simply because the need of it was not felt (cf. Deuteronomyfor it, simply because the need of it was not felt (cf. Deuteronomyfor it, simply because the need of it was not felt (cf. Deuteronomyfor it, simply because the need of it was not felt (cf. Deuteronomy 4:264:264:264:26).).).). PETT, "Verses 2-8 A Quick Resume Of Their History (Deuteronomy 29:2-8). In the light of the covenant which he had given (Deuteronomy 29:1), he began by a quick reminder of their reasons for confidence in Yahweh, and of why they should be grateful to Him so that they should respond accordingly. He cited four things, Yahwehs deliverance from Egypt (compare Deuteronomys deliverance from Egypt (compare Deuteronomys deliverance from Egypt (compare Deuteronomys deliverance from Egypt (compare Deuteronomy 1:301:301:301:30;;;; DeuteronomyDeuteronomyDeuteronomyDeuteronomy 4:204:204:204:20; Deuteronomy; Deuteronomy; Deuteronomy; Deuteronomy 4:344:344:344:34; Deuteronomy; Deuteronomy; Deuteronomy; Deuteronomy 4:374:374:374:37; Deuteronomy; Deuteronomy; Deuteronomy; Deuteronomy 5:65:65:65:6;;;; DeuteronomyDeuteronomyDeuteronomyDeuteronomy 5:155:155:155:15; Deuteronomy; Deuteronomy; Deuteronomy; Deuteronomy 6:126:126:126:12; Deuteronomy; Deuteronomy; Deuteronomy; Deuteronomy 6:216:216:216:21----22222222; Deuteronomy; Deuteronomy; Deuteronomy; Deuteronomy 7:87:87:87:8;;;; DeuteronomyDeuteronomyDeuteronomyDeuteronomy 7:187:187:187:18; Deuteronomy; Deuteronomy; Deuteronomy; Deuteronomy 11:311:311:311:3----4444; Deuteronomy; Deuteronomy; Deuteronomy; Deuteronomy 20:120:120:120:1; Deuteronomy; Deuteronomy; Deuteronomy; Deuteronomy 26:826:826:826:8),),),), His care in the wilderness (see DeuteronomyHis care in the wilderness (see DeuteronomyHis care in the wilderness (see DeuteronomyHis care in the wilderness (see Deuteronomy 8:28:28:28:2----4444; compare Deuteronomy; compare Deuteronomy; compare Deuteronomy; compare Deuteronomy 1:311:311:311:31),),),), the crushing defeats of Sihon and Og (see Deuteronomythe crushing defeats of Sihon and Og (see Deuteronomythe crushing defeats of Sihon and Og (see Deuteronomythe crushing defeats of Sihon and Og (see Deuteronomy 1:41:41:41:4; Deuteronomy; Deuteronomy; Deuteronomy; Deuteronomy 2:242:242:242:24 totototo DeuteronomyDeuteronomyDeuteronomyDeuteronomy 3:173:173:173:17; Deuteronomy; Deuteronomy; Deuteronomy; Deuteronomy 4:454:454:454:45----46464646; Deuteronomy; Deuteronomy; Deuteronomy; Deuteronomy 31:431:431:431:4), and their reception), and their reception), and their reception), and their reception of the land which had once belonged to those kings. He feared that they had not yetof the land which had once belonged to those kings. He feared that they had not yetof the land which had once belonged to those kings. He feared that they had not yetof the land which had once belonged to those kings. He feared that they had not yet really laid hold of these lessons by faith. They had failed to really take in what thereally laid hold of these lessons by faith. They had failed to really take in what thereally laid hold of these lessons by faith. They had failed to really take in what thereally laid hold of these lessons by faith. They had failed to really take in what the past should have taught them.past should have taught them.past should have taught them.past should have taught them. How quickly we too forget so easily all the He has done for us. 22
23. 23. Note that while mention of the deliverance from Egypt appears all through his previous covenant speeches, the details of the care in the wilderness came only in the second speech, while the emphasis on Sihon and Og came only in the first speech, demonstrating that both are in mind in this summary which has the whole book in mind seen as a whole. Analysis using the words of Moses: a And Moses called to all Israel, and said to them, You have seen all that Yahweh did before your eyes in the land of Egypt, to Pharaoh, and to all his servants, and to all his land, the great trials which your eyes saw, the signs, and those great wonders (Deuteronomy 29:2-3). b But Yahweh had not given you a heart to know, and eyes to see, and ears to hear, to this day (Deuteronomy 29:4). c And I have led you forty years in the wilderness, your clothes are not waxed old upon you, and your shoe is not waxed old on your foot (Deuteronomy 29:5). c You have not eaten bread, nor have drunk wine or strong drink (Deuteronomy 29:6 a). b That you may know that I am Yahweh your God (Deuteronomy 29:6 b). a And when you (ye) came to this place, Sihon the king of Heshbon, and Og the king of Bashan, came out against us to battle, and we smote them, and we took their land, and gave it for an inheritance to the Reubenites, and to the Gadites, and to the half-tribe of the Manassites (Deuteronomy 29:8). Note in aaaa that he describes the great victory given to Israel over Pharaoh andthat he describes the great victory given to Israel over Pharaoh andthat he describes the great victory given to Israel over Pharaoh andthat he describes the great victory given to Israel over Pharaoh and Egypt by Yahweh, and in the parallel refers to the great victory He has given themEgypt by Yahweh, and in the parallel refers to the great victory He has given themEgypt by Yahweh, and in the parallel refers to the great victory He has given themEgypt by Yahweh, and in the parallel refers to the great victory He has given them over Sihon and Og, the former gave them their freedom, the latter has given themover Sihon and Og, the former gave them their freedom, the latter has given themover Sihon and Og, the former gave them their freedom, the latter has given themover Sihon and Og, the former gave them their freedom, the latter has given them large tracts of land. Inlarge tracts of land. Inlarge tracts of land. Inlarge tracts of land. In bbbb the lesson has not really come home to them, and in thethe lesson has not really come home to them, and in thethe lesson has not really come home to them, and in thethe lesson has not really come home to them, and in the parallel he now suggests that their experiences should have enabled them to knowparallel he now suggests that their experiences should have enabled them to knowparallel he now suggests that their experiences should have enabled them to knowparallel he now suggests that their experiences should have enabled them to know Yahweh. InYahweh. InYahweh. InYahweh. In cccc the two provisions of clothing, and in the parallel food, havethe two provisions of clothing, and in the parallel food, havethe two provisions of clothing, and in the parallel food, havethe two provisions of clothing, and in the parallel food, have constantly been provided for them by Him in the wilderness.constantly been provided for them by Him in the wilderness.constantly been provided for them by Him in the wilderness.constantly been provided for them by Him in the wilderness. Deuteronomy 29:2-3 And Moses called to all Israel, and said to them, You (ye) have seen all that Yahweh did before your (of ye) eyes in the land of Egypt, to Pharaoh, and to all his servants, and to all his land, the great trials which your (thy) eyes saw, the 23
24. 24. signs, and those great wonders, He pointed first to their deliverance from Egypt, the reason for gratitude thatHe p