Text -- Deuteronomy 29:1-7 (NET)

Narrative Interlude

29:1 These are the words of the covenant that the Lord commanded Moses to make with the people of Israel in the land of Moab, in addition to the covenant he had made with them at Horeb.

The Exodus, Wandering, and Conquest Reviewed

29:2 Moses proclaimed to all Israel as follows: “You have seen all that the Lord did in the land of Egypt to Pharaoh, all his servants, and his land. 29:3 Your eyes have seen the great judgments, those signs and mighty wonders. 29:4 But to this very day the Lord has not given you an understanding mind, perceptive eyes, or discerning ears! 29:5 I have led you through the desert for forty years. Your clothing has not worn out nor have your sandals deteriorated. 29:6 You have eaten no bread and drunk no wine or beer– all so that you might know that I am the Lord your God! 29:7 When you came to this place King Sihon of Heshbon and King Og of Bashan came out to make war and we defeated them.

Commentary -- Word/Phrase Notes (per phrase)

Wesley: Deu 29:1

These are the terms or conditions upon which God hath made, that is renewed his covenant with you. The covenant was but one in substance, but various in the time and manner of its dispensation.

Wesley: Deu 29:4

That is, you have perceived and seen them with the eyes of your body, but not with your minds and hearts; you have not yet learned rightly to understand the word and works of God, so as to know them for your good, and to make a right use of them, and to comply with them: which he expresseth thus, the Lord hath not given you, &c. not to excuse their wickedness, but to direct them to whom they must have recourse for a good understanding of God's works; and to intimate that although the hearing ear, and the seeing eye, be the workmanship of God, yet their want of his grace was their own fault, and the just punishment of their former sins; their present case being like theirs in Isaiah's time, who first shut their own eyes and ears that they might not see and hear, and would not understand, and then by the righteous judgment of God, had their eyes and ears closed that they should not see and hear, and understand. God's readiness to do us good in other things, is a plain evidence, that if we have not grace, that best of gifts, 'tis our own fault and not his: he would have gathered us, and we would not.

Wesley: Deu 29:6

Common bread purchased by your own money, or made by your own hands, but heavenly and angelical bread.

Wesley: Deu 29:6

But only water out of the rock.

Wesley: Deu 29:6

Omnipotent and all - sufficient for your provision without the help of any creatures, and your God in covenant with you who hath a true affection to you, and fatherly care of you.

JFB: Deu 29:1

The discourse of Moses is continued, and the subject of that discourse was Israel's covenant with God, the privileges it conferred, and the obligations it imposed.

JFB: Deu 29:1

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.

JFB: Deu 29:2

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 marvellous 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.|| 05690||1||20||0||@Ye stand this day all of you before the Lord your God==--The whole congregation of Israel, of all ages and conditions, all--young as well as old; menials as well as masters; native Israelites as well as naturalized strangers--all were assembled before the tabernacle to renew the Sinaitic covenant. None of them were allowed to consider themselves as exempt from the terms of that national compact, lest any lapsing into idolatry might prove a root of bitterness, spreading its noxious seed and corrupt influence all around (compare Heb 12:15). It was of the greatest consequence thus to reach the heart and conscience of everyone, for some might delude themselves with the vain idea that by taking the oath (Deu 29:12) by which they engaged themselves in covenant with God, they would surely secure its blessings. Then, even though they would not rigidly adhere to His worship and commands, but would follow the devices and inclinations of their own hearts, yet they would think that He would wink at such liberties and not punish them. It was of the greatest consequence to impress all with the strong and abiding conviction, that while the covenant of grace had special blessings belonging to it, it at the same time had curses in reserve for transgressors, the infliction of which would be as certain, as lasting and severe. This was the advantage contemplated in the law being rehearsed a second time. The picture of a once rich and flourishing region, blasted and doomed in consequence of the sins of its inhabitants, is very striking, and calculated to awaken awe in every reflecting mind. Such is, and long has been, the desolate state of Palestine; and, in looking at its ruined cities, its blasted coast, its naked mountains, its sterile and parched soil--all the sad and unmistakable evidences of a land lying under a curse--numbers of travellers from Europe, America, and the Indies ("strangers from a far country," Deu 29:22) in the present day see that the Lord has executed His threatening. Who can resist the conclusion that it has been inflicted "because the inhabitants had forsaken the covenant of the Lord God of their fathers. . . . and the anger of the Lord was kindled against this land, to bring upon it all the curses that are written in this book"?

Clarke: Deu 29:1

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

Clarke: Deu 29:1

Commanded Moses to make - לכרת lichroth , to cut, alluding to the covenant sacrifice which was offered on the occasion and divided, as is explained, Gen 15:18 (note)

Clarke: Deu 29:1

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.

Clarke: Deu 29:4

The Lord hath not given you a heart, etc. - Some critics read this verse interrogatively: And hath not God given you a heart, etc.? because they suppose that God could not reprehend them for the non-performance of a duty, when he had neither given them a mind to perceive the obligation of it, nor strength to perform it, had that obligation been known. Though this is strictly just, yet there is no need for the interrogation, as the words only imply that they had not such a heart, etc., not because God had not given them all the means of knowledge, and helps of his grace and Spirit, which were necessary; but they had not made a faithful use of their advantages, and therefore they had not that wise, loving, and obedient heart which they otherwise might have had. If they had had such a heart, it would have been God’ s gift, for he is the author of all good; and that they had not such a heart was a proof that they had grieved his Spirit, and abused the grace which he had afforded them to produce that gracious change, the want of which is here deplored. Hence God himself is represented as grieved because they were unchanged and disobedient: "O that there were such a heart in them, that they would fear me, and keep all my commandments always, that it might be well with them and with their children for ever!"See Deu 5:29 (note), and the note there.

Clarke: Deu 29:5

Your clothes are not waxen old - See on Deu 8:4 (note).

Clarke: Deu 29:6

Ye have not eaten bread, etc. - That is, ye have not been supported in an ordinary providential way; I have been continually working miracles for you, that ye might know that I am the Lord. Thus we find that God had furnished them with all the means of this knowledge, and that the means were ineffectual, not because they were not properly calculated to answer God’ s gracious purpose, but because the people were not workers with God; consequently they received the grace of God in vain. See 2Co 6:1.

Calvin: Deu 29:2

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 people’s 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 height of 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 love towards them, that He should have arrayed Himself against so very powerful a king for His servants’ sake. Finally, lest there should be any question as to their deliverance, he enlarges upon the power which God displayed therein, in magnificent terms of praise according with its dignity.

Calvin: Deu 29:4

4.Yet the Lord hath not given By reproaching them with their past stupidity, he stirs up their desire for a better understanding, as if he had said, that they had been too long indifferent to so many miracles, and therefore they should no longer delay to rouse themselves, etc., to give greater heed to God; not because they had been so senseless that His acts had altogether escaped their notice, but because all acknowledgment of them had immediately come to an end. For, just as the drunken man, or one suffering from lethargy, when he hears a cry, raises his head for a moment, and opens his eyes, and then relapses into a state of torpor, so the people had never seriously applied their minds to consider God’s works; and when they had been aroused by some miracle, had immediately sunk back into forgetfulness, wherefore there is good cause why Moses should seek to awaken them from their dulness and stupidity by various methods. But he does not merely condemn their senselessness, and blindness, and deafness, but declares that they were thus senseless, and blind, and deaf, because they were not inspired with grace from above to profit duly by so many lessons. Thence we learn that a clear and powerful understanding is a special gift of the Spirit, since men are ever blind even in the brightest light, until they have been enlightened by God. What Moses relates of the Israelites, is unquestionably common to us all. He declares, then, that they were not induced by the conspicuous glory of God to fear and worship Him, because He had not given them either mind, or eyes, or ears. It is true that at man’s creation He had naturally bestowed upon him a mind, and ears, and eyes; but Moses means, that whatever innate light we have, is either hidden or lost, so that, as far as regards the highest point of wisdom, all our senses lie useless. True that in nature’s corruption, the light still shineth in darkness, but it is light which is soon obscured; therefore, the entire understanding and faculty of reason, in which men glory and pique themselves, is nought but smoke and darkness. Well then may David ask that his eyes may be opened to behold the secrets of the Law. ²⁵⁹ (Psa 119:18.) Still this defect by no means frees us from blame; because (as we are told) none have wisdom, but those to whom it is given by the Father of lights; for we are ignorant ²⁶⁰ through our own fault. Besides, every one is sufficiently, and more than sufficiently convicted by his own conscience, that his ignorance is closely connected with pride and indolence, and is therefore voluntary. The word heart is not here used for the seat of the affections, but for the mind itself, which is the intellectual faculty of the soul.

Calvin: Deu 29:5

5.And I have led you He descends to the blessings with which He had continually visited His people during the course of forty years. Yet he does not recount them all, but contents himself with a few of the most remarkable instances, viz., that their clothes had not been worn out by age, and that they had been fed from heaven, when no sustenance was to be obtained from the fruits of the earth. He reminds them that God’s glory had been manifested by these testimonies, in order that they might submit themselves to His rule.

Calvin: Deu 29:7

7.And when ye came unto this place This, a third instance (of God’s goodness), because He had smitten the first enemies, who encountered them to impede their passage, and thus had already begun to bring them into a place of rest. For inasmuch as the two tribes and a half had here chosen their home, they might behold as in a mirror that the possession of the promised land awaited them. Hence, then, Moses concludes that they were under obligation to keep the law, and exhorts them to shew their gratitude by faithful and sincere obedience. The object, therefore, of the recital is, to procure reverent attention to his doctrine; since the word שכל , ²⁶¹ shakal, in Hiphil, means to act successfully as well as prudently. I have set down both readings, since they are alike suitable to the sense. For we have seen in chapter 4, that this was the people’s only wisdom to obey God’s statutes; nor was their prosperity to be expected from any other source except God’s blessing, which is everywhere promised to the Israelites, if they keep the law.

TSK: Deu 29:1

the words : Deu 29:12, Deu 29:21, Deu 29:25; Lev 26:44, Lev 26:45; 2Ki 23:3; Jer 11:2, Jer 11:6, Jer 34:18; Act 3:25

beside the : Deu 4:10, Deu 4:13, Deu 4:23, Deu 5:2, Deu 5:3; Exo 19:3-5, Exo 24:2-8; Jer 31:32; Heb 8:9

TSK: Deu 29:2

Ye have seen all : Exo 8:12, Exo 19:4; Jos 24:5, Jos 24:6; Psa 78:43-51, Psa 105:27-36

TSK: Deu 29:3

Deu 4:32-35, Deu 7:18, Deu 7:19; Neh 9:9-11

TSK: Deu 29:4

Deu 2:30; Pro 20:12; Isa 6:9, Isa 6:10, Isa 63:17; Eze 36:26; Mat 13:11-15; Joh 8:43; Joh 12:38-40; Act 28:26, Act 28:27; Rom 11:7-10; 2Co 3:15; Eph 4:18; 2Th 2:10-12; 2Ti 2:25; Jam 1:13-17

TSK: Deu 29:5

I have led : Deu 1:3, Deu 8:2

your clothes : Deu 8:4; Neh 9:21; Mat 6:31, Mat 6:32

and thy shoe : Jos 9:5, Jos 9:13; Mat 10:10

TSK: Deu 29:6

eaten bread : Deu 8:3; Exo 16:12, Exo 16:35; Neh 9:15; Psa 78:24, Psa 78:25

neither have : Num 16:14, Num 20:8; 1Co 9:25, 1Co 10:4; Eph 5:18

TSK: Deu 29:7

Deu 2:24-37, 3:1-17; Num 21:21-35, Num 32:33-42; Psa 135:10-12, Psa 136:17-22

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Deu 29:1

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.

Barnes: Deu 29:4

Ability to understand the things of God is the gift of God (compare 1Co 2:13-14); yet man is not guiltless if he lacks that ability. The people had it not because they had not felt their want of it, nor asked for it. Compare 2Co 3:14-15.

Poole: Deu 29:1

These are the words of the covenant these are the term, or conditions upon which God hath made, i.e. renewed covenant with you.

Beside the covenant i.e. that entering into or striking of covenant. The covenant was but one in substance, but various in the time and manner of its dispensation.

Poole: Deu 29:4

This verse comes in by way of correction or exception to the foregoing clause in this manner, I said indeed, Ye have seen , &c., Deu 29:2 , and thine eyes have seen , &c., but I must recall my words, for in truth you have not seen them; in seeing you have not seen, and perceiving you have not perceived them: you have perceived and seen them with the eyes of your body, but not with your minds and hearts; you have not seen them to any purpose; you have not yet learned rightly to understand the word and works of God, so as to know them for your good, and to make a right use of them, and to comply with them; which he expresseth thus,

the Lord hath not given you & c., not to excuse their wickedness, but partly to direct them what course to take, and to whom they must have recourse for the amending of their former errors, and for a good understanding and improvement of God’ s works; and partly to aggravate their sin, and to intimate that although the hearing ear, and the seeing eye, and the understanding heart, be the workmanship of God, Pro 20:12 , and the effects of his special grace, Deu 30:6 Jer 31:33 32:39 , &c., yet their want of this grace was their own fault, and the just punishment of their former sins; their present case being like theirs in Isaiah’ s time, who first shut their eyes and ears that they might not see and hear, and would not understand, and then by the tremendous, but righteous judgment of God, had their hearts made fat, and their eyes and ears closed, that they should not be able to see, and hear, and understand, as is manifest from the history of their carriage in the wilderness.

Poole: Deu 29:5

So far that it was necessary for you to throw them away, and to get new ones. See on "Deu 8:4" .

Poole: Deu 29:6

Not eaten bread i.e. common bread purchased by your own money, or made by your own hands, but heavenly and angelical bread, Deu 8:3 Psa 78:24,25 . You have subsisted without bread, the staff of life.

Neither wine or strong drink but only water out of the rock.

The Lord your God the Lord omnipotent and all-sufficient for your provision, without the help of any creatures, and your God in covenant with you, who hath a true affection to you, and fatherly care of you, even when ordinary means fail.

Haydock: Deu 29:1

Covenant renewed, and confirmed with an oath, ver. 12. (Menochius) ---

Horeb. Thus the speech of Moses is concluded, (Calmet) and consequently this verse should be at the end of the last chapter, as it is placed in the celebrated editions of Michaelis and Houbigant. The latter observes that, beside that covenant, &c., shews, that the curses here recorded, are not by way of explication of those mentioned in the preceding 27th chapter, "but of a quite different kind. The former are denounced against those who violate the law of the decalogue, which was given at Horeb; neither do they threaten that the chastisements shall be inflicted in this life: the latter maledictions threaten present punishments, and those of a public nature." See chap. xxvii. 26. (Haydock) ---

Josue put in execution in a more solemn manner, what Moses here describes, (Josue viii. 30,) to intimate that Jesus would give the last finishing to the outlines of the old covenant.

Haydock: Deu 29:3

Seen. Many who were present had seen the plagues of Egypt, and what the Israelites themselves had suffered in the wilderness. (Calmet)

Haydock: Deu 29:4

Hath not given you, &c. Through your own fault, and because you resisted his grace. (Challoner) ---

If they had not been guilty, Moses would never have made them this reproach. "But he shews that they could not understand or obey without God's assistance,....and yet if....it be wanting, si adjutorium Dei desit, the vice of man is not on that account, deserving of excuse, since the judgments of God are just, though they be hidden." (St. Augustine, q. 50.) ---

Others explain it thus: Hitherto you have not been able to discern the designs of God in your regard: but now, being on the point of crossing the Jordan, to take possession of the land which God had promised to your fathers, you ought to place an unbounded confidence in him. Others read with an interrogation, which entirely removes the evil interpretation of the wicked, who pretend that God requires impossibilities. "Hath not the Lord?" &c. (Calmet) ---

God sometimes delivers over to a reprobate sense, and to their own will. (Theodoret, q. 37.) (Worthington)

Haydock: Deu 29:6

Bread, &c., as your ordinary food, (Menochius) though they might have both bread and wine on some occasions; as when they adored the calf, &c. (St. Augustine, q. 51.) See chap. viii. 4. (Calmet) ---

Your God, providing a miraculous food for you. (Menochius)

Gill: Deu 29:1

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 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.

Gill: Deu 29:2

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 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.

Gill: Deu 29:3

The great temptations which thine eyes have seen,.... Or trials, the ten plagues which tried the Egyptians, whether they would let Israel go; and tried the Israelites, whether they would believe in the Lord, and trust in his almighty power to deliver them:

the signs and those great miracles: as the said plagues were such as were beyond the power of nature to produce, and which only Omnipotence could really effect.

Gill: Deu 29:4

Yet the Lord hath not given you an heart to perceive,.... They had some of them seen the above miracles with their bodily eyes, but had not discerned with the eyes of their understanding the power of God displayed in them, the goodness of God to them on whose behalf they were wrought, in order to obtain their deliverance, and the vengeance of God on the Egyptians for detaining them; so Jarchi interprets it of an heart to know the mercies of the Lord, and to cleave unto him:

and eyes to see, and ears to hear, unto this day; to see and observe the gracious dealings of God with them, and to hearken to his voice and obey it: so the understanding heart, the seeing eye, and hearing ear, in things spiritual, are from the Lord, are special gifts of his grace, which he bestows on some, and not on others; see Pro 20:12. The Targum of Jonathan is,"the Word of the Lord did not give you an heart, &c.''

Gill: Deu 29:5

And I have led you forty years in the wilderness,.... From the time of their coming out of Egypt unto that day, which though not quite complete, is given as a round number. Eupolemus ^d, an Heathen writer, confirms this date of the ministry of Moses among the Israelites; he says, Moses performed the office of a prophet forty years:

your clothes are not waxen old upon you: were not worn out; all those forty years they had been in the wilderness, they had never wanted clothes fitting for them, according to their age and stature, and which decayed not; See Gill on Deu 8:4,

and thy shoe is not waxen old upon thy foot; which were necessary to wear in travelling, and especially in a rugged wilderness; and yet, thought they had been always in use during so long a time, were not worn out, which was really miraculous; See Gill on Deu 8:4.

Gill: Deu 29:6

Ye have not eaten bread,.... Bread made of corn, common bread, of their own preparing, made by the labour of their own hands; but manna, the food of angelS, the bread of heaven:

neither have you drank wine, nor strong drink; only water out of the rock, at least chiefly, and for constancy; though it may be, when they were on the borders of other countries, as of the Edomites, they might obtain some wine for their money:

that ye might know that I am the Lord your God; who was both able and willing to provide food, drink, and raiment for them, and supply them with all good things, and support them without the use of the common necessaries of life; which were abundant proofs of his power and goodness.

Gill: Deu 29:7

And when ye came unto this place,.... The borders of Moab, the wilderness before it, to which joined the plains they were now in; see Num 21:13,

Sihon king of Heshbon, and Og king of Bashan, came out against us unto battle; not together, but one after the other, and that very quickly; as soon almost as they had fought with the one, and conquered him, the other came out against them:

and we smote them; killed them and their armies, and the inhabitants of their countries; the history of which see in Num 21:23.

Commentary -- Verse Notes / Footnotes

NET Notes: Deu 29:1

¹ sn Beginning with 29:1, the verse numbers through 29:29 in the English Bible differ from the verse numbers in the Hebrew text (BHS), with 29:1 ET = 28:69 HT, 29:2 ET = 29:1 HT, 29:3 ET = 29:2 HT, etc., through 29:29 ET = 29:28 HT. With 30:1 the verse numbers in the ET and HT are again the same.

² sn Horeb is another name for Mount Sinai (which some English versions substitute here for clarity, cf. NCV, TEV, CEV, NLT).

NET Notes: Deu 29:2

¹ tn The Hebrew text includes “to your eyes,” but this is redundant in English style (cf. the preceding “you have seen”) and is omitted in the translation.

NET Notes: Deu 29:3

¹ tn Heb “testings.” This is a reference to the plagues; see note at 4:34.

NET Notes: Deu 29:4

¹ tn Heb “a heart to know, eyes to see and ears to hear” (NASB similar); NAB, NRSV “a mind to understand, or eyes to see, or ears to hear.”

NET Notes: Deu 29:5

¹ tn The Hebrew text includes “on you.” This has not been included in the translation for stylistic reasons.

² tn The Hebrew text includes “from on your feet.”

NET Notes: Deu 29:6

¹ tc The LXX reads “that he is the Lord your God.”

Geneva Bible: Deu 29:1

These [are] the ^{( a )} words of the covenant, which the LORD commanded Moses to make with the children of Israel in the land of Moab, beside the covenant which he made with them in ^{( b )} Horeb.

^{( a )} That is, the articles, or conditions.

^{( b )} At the first giving of the law, which was forty years earlier.

Geneva Bible: Deu 29:3

The ^{( c )} great temptations which thine eyes have seen, the signs, and those great miracles:

^{( c )} The proofs of my power.

Geneva Bible: Deu 29:4

Yet the LORD hath not ^{( d )} given you an heart to perceive, and eyes to see, and ears to hear, unto this day.

^{( d )} He shows that it is not in man's power to understand the mysteries of God if it is not given to him from above.

Geneva Bible: Deu 29:6

Ye have not eaten ^{( e )} bread, neither have ye drunk wine or strong drink: that ye might know that I [am] the LORD your God.

^{( e )} Made by man's art, but manna, which is called the bread of angels.

Commentary -- Verse Range Notes

TSK Synopsis: Deu 29:1-29

1 Moses exhorts them to obedience, by the memory of the works they had seen.

10 All are presented before the Lord to enter into his covenant.

18 The great wrath on him that flatters himself in his wickedness.

29 Secret things belong unto God.

MHCC: Deu 29:1-9

Both former mercies, and fresh mercies, should be thought on by us as motives to obedience. The hearing ear, and seeing eye, and the understanding heart, are the gift of God. All that have them, have them from him. God gives not only food and raiment, but wealth and large possessions, to many to whom he does not give grace. Many enjoy the gifts, who have not hearts to perceive the Giver, nor the true design and use of the gifts. We are bound, in gratitude and interest, as well as in duty and faithfulness, to keep the words of the covenant.

Matthew Henry: Deu 29:1-9

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.

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.

III. These things he specifies, to show the power and goodness of God in his appearances for them. 1. Their deliverance out of Egypt, Deu 29:2, Deu 29:3. The amazing signs and miracles by which Pharaoh was plagued and compelled to dismiss them, and Israel was tried (for they are called temptations ) whether they would trust God to secure them from, and save them by, those plagues. 2. Their conduct through the wilderness for forty years, Deu 29:5, Deu 29:6. There they were led, and clad, and fed, by miracles; though the paths of the wilderness were not only unknown but untrodden, yet God kept them from being lost there; and (as bishop Patrick observes) those very shoes which by the appointment of God they put on in Egypt, at the passover, when the were ready to march (Exo 12:11), never wore out, but served them to Canaan: and though they lived not upon bread which strengthens the heart, and wine which rejoices it, but upon manna and rock-water, yet they were men of strength and courage, mighty men, and able to go forth to war. By these miracles they were made to know that the Lord was God, and by these mercies that he was their God. 3. The victory they had lately obtained of Sihon and Og, and that good land which they had taken possession of, Deu 29:7, Deu 29:8. Both former mercies and fresh mercies should be improved by us as inducements to obedience.

IV. By way of inference from these memoirs,

1. Moses laments their stupidity: Yet the Lord has not given you a heart to perceive, Deu 29:4. This does not lay the blame of their senselessness, and sottishness, and unbelief, upon God, as if they had stood ready to receive his grace and had begged for it, but he had denied them; no, but it fastens the guilt upon themselves. "The Lord, who is the Father of spirits, a God in covenant with you, and who had always been so rich in mercy to you, no doubt would have crowned all his other gifts with this, he would have given you a heart to perceive and eyes to see if you had not by your own frowardness and perverseness frustrated his kind intentions, and received his grace in vain."Note, (1.) The hearing ear, the seeing eye, and the understanding heart, are the gift of God. All that have them have them from him. (2.) God gives not only food and raiment, but wealth and large possessions, to many to whom he does not give grace. Many enjoy the gifts who have not hearts to perceive the giver, nor the true intention and use of the gifts. (3.) God's readiness to do us good in other things is a plain evidence that if we have not grace, that best of gifts, it is our own fault and not his; he would have gathered us and we would not.

2. Moses charges them to be obedient: Keep therefore, and do, Deu 29:9. Note, We are bound in gratitude and interest, as well as duty and faithfulness, to keep the words of the covenant.

Keil-Delitzsch: Deu 29:1

Is not the close of the address in ch. 5-28, as Schultz , Knobel , and others suppose; but the heading to ch. 29-30, which relate to the making of the covenant mentioned in this verse (vid., Deu 29:12, Deu 29:14).

Keil-Delitzsch: Deu 29:2-4

The introduction in Deu 29:2 resembles that in Deu 5:1. " All Israel "is the nation in all its members (see Deu 29:10, Deu 29:11). - Israel had no doubt seen the mighty acts of the Lord in Egypt ( Deu 29:2 and Deu 29:3; cf. Deu 4:34; Deu 7:19), 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 intend to 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 necessity for the repeated allusion to the gracious acts of God, and to urge the people to lay them truly to heart. "By 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 been insensible to so many miracles, and therefore they ought not to delay any longer, but to arouse themselves to hearken better unto God"( Calvin ). The Lord had not yet 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. Deu 4:26).

Keil-Delitzsch: Deu 29:5-8

With the appeal to the gracious guidance of Israel by God through the desert, the address of Moses passes imperceptibly into an address from the Lord, just as in Deu 11:14. (On Deu 29:5, Deu 29:6, vid., Deu 8:3-4; on Deu 29:7, vid., Deu 2:26., and Deu 3:1. and Deu 3:12.).

Constable: Deu 27:1--29:2

V. PREPARATIONS FOR RENEWING THE COVENANT 27:1--29:1

Moses now gave the new generation its instructions concerning fresh commitment to the covenant when Israel would enter the land.

"The ratification of the new covenant which Moses was making with the second generation was to unfold in two stages. That was customary procedure in securing the throne succession to the appointed royal heir. When death was imminent, the suzerain required his vassals to pledge obedience to his son; then, soon after the son's accession, the vassals' commitment was repeated. Similarly, Moses and Joshua formed a dynasty of mediatorial representatives of the Lord's suzerainty over Israel. Hence the succession of Joshua, which symbolized the continuing lordship of Israel's God, was ensured by the oath elicited from Israel before Moses died, and again later by a ratification ceremony after Joshua's accession. The pronouncing of curses and blessings is prominent in each of these ratification rituals."²⁹¹

Constable: Deu 29:1

E. Narrative interlude 29:1

Chapter 29 verse 1 is the last verse of chapter 28 in the Hebrew Bible. Moses probably intended it to be a summary statement of what precedes rather than an introduction to what follows. The renewed Mosaic covenant to which Moses now called on his hearers to commit themselves contrasts with the original Mosaic covenant to which the Israelites committed themselves at Mt. Sinai.

". . . the verse forms an inclusio with the preamble section of Deut 1:1-5. Both passages begin with the phrase these are the words . . . which Moses,' both locate the setting in Moab, and both make reference to Horeb and the earlier covenant. Thus the covenant text proper may be said to have been brought to a conclusion in 29:1. . . .

"It seems quite clear, then, that a major break occurs between 29:1 and 29:2, with the former bringing all the previous material to a close and the latter introducing at least the epilogic historical review."³¹⁰

Constable: Deu 29:2--31:1

VI. MOSES' THIRD MAJOR ADDRESS: AN EXHORTATION TO OBEDIENCE 29:2--30:20

"The rest of chapter 29 contains many reminiscences of the Near Eastern treaty pattern. It is not presented in a systematic manner but in narrative form. However, elements of the pattern are clearly discernible, making it extremely likely that some kind of covenant ceremony underlies the events here reported."³¹¹

The form of this section argues for its being a covenant renewal. There is a historical prologue (29:2-9), reference to the parties covenanting (29:10-15), and basic stipulations (29:16-19). Then follow the curse (29:20-28), Moses' preaching of repentance and restoration (29:29-30:14), and the covenantal decision (30:15-20). The last section has three parts: the choice (30:15-18), the witnesses (30:19a), and the call for decision (30:19b-20).³¹²

"There is general consensus that chaps. 29 and 30 of Deuteronomy (as well as 31:1-8) are not strictly part of the covenant document as such documents were ordinarily crafted.³¹³ This does not mean, of course, that this section does not serve a covenant function in Moses' own unique creation of the book as a covenant instrument.³¹⁴ But even if it doesn't, it is very much at home here as a parenesis that looks to the past, present, and future of the elect nation. It provides a summation of God's past dealings with Israel, restates the present occasion of covenant offer and acceptance, and addresses the options of covenant disobedience and obedience respectively. Finally, it exhorts the assembled throng to covenant commitment. It is most fitting that these summaries and exhortations follow the body of the covenant text and precede the formalizing of the agreement by the Lord and his chosen vassal."³¹⁵

Constable: Deu 29:2-8

1. Historical review 29:2-8

The emphasis in this section is on God's faithfulness in bringing Israel to its present position (cf. 1:6-4:40). To do this God had provided for the people in the wilderness and had given them victory over some of their enemies (e.g., Sihon and Og). He had also given them some of the land He had promised them.

Guzik: Deu 29:1-29

Deuteronomy 29 - Renewal of the Covenant

A. God's mighty works for Israel.

1. (1) The covenant in the land of Moab.

These are the words of the covenant which the LORD commanded Moses to make with the children of Israel in the land of Moab, besides the covenant which He made with them in Horeb.

a. These are the words of the covenant: Some 40 years before this, at Horeb (Mount Sinai), Israel made a covenant with God: Then he took the Book of the Covenant and read in the hearing of the people. And they said, "All that the LORD has said we will do, and be obedient." And Moses took the blood, sprinkled it on the people, and said, "This is the blood of the covenant which the LORD has made with you according to all these words." (Exodus 24:7-8)

b. Besides the covenant which He made with them in Horeb: For the most part, the people who had the blood of the covenant sprinkled upon them had died in the wilderness. The generation of unbelief had died, now it was an opportunity for the generation of faith. So, Moses will reconfirm the covenant with the new generation.

2. (2-4) Israel saw wonders, but did not see them.

Now Moses called all Israel and said to them: "You have seen all that the LORD 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 have seen, the signs, and those great wonders. Yet the LORD has not given you a heart to perceive and eyes to see and ears to hear, to this very day.

a. You have seen all that the LORD before your eyes: Israel saw great wonders from the hand of God since coming from Egypt. They saw the plagues, they saw the death of the firstborn, they saw the Red Sea parted, they saw the Egyptian armies destroyed, they saw victories won by prayer, they ate the manna, they drank the miraculously provided water, and they saw miracle after miracle.

b. Yet the LORD has not given you a heart to perceive: The miracles in and of themselves could not accomplish anything in the heart of Israel. If God did not send His Spirit to change their hearts, then the greatest wonder imaginable would not make a difference.

i. Some people today think the greatest help to evangelism would be to see more miraculous events. After all, who could not believe in the face of such displays of spiritual power? But seeing great wonders accomplishes nothing apart from a supernatural work of God in someone's heart.

3. (5-9) God's great works for Israel in the wilderness.

And I have led you forty years in the wilderness. Your clothes have not worn out on you, and your sandals have not worn out on your feet. You have not eaten bread, nor have you drunk wine or similar drink, that you may know that I am the LORD your God. And when you came to this place, Sihon king of Heshbon and Og king of Bashan came out against us to battle, and we conquered them. We took their land and gave it as an inheritance to the Reubenites, to the Gadites, and to half the tribe of Manasseh. Therefore keep the words of this covenant, and do them, that you may prosper in all that you do.

a. And I have led you forty years in the wilderness: During their forty years in the wilderness, their clothes did not wear our, their sandals did not wear out, and though they had no bread to eat or wine to drink, their needs were provided for. Israel conquered over their enemies, and they took their land.

i. Plainly, these are remarkable miracles. Clothes and sandals simply do not last 40 years of hard marching in the wilderness apart from a miracle. The wilderness does not provide enough food and water to meet the needs of some two million people apart from a miracle. A nation of slaves for 400 years does not conquer standing nations and take their land apart from a miracle.

ii. Each of these great wonders (each proof in themselves of God's power and love for Israel) has a spiritual counterpart in our lives.

· In the wilderness of this world, God provides clothes for us (Revelation 3:18)

· He gives us shoes (Ephesians 6:15)

· He gives us bread and wine to drink (1 Corinthians 11:23-26)

· In Him we conquer our enemies (Romans 8:37)

· We can take the land of our spiritual enemies (2 Corinthians 10:4-5)

b. Therefore keep the words of this covenant: Seeing these great works of God, there is one logical response. Knowing the greatness of God's love and power should make Israel more committed than ever to His covenant.

B. Renewing the covenant.

1. (10-15) The parties to the covenant.

All of you stand today before the LORD your God: your leaders and your tribes and your elders and your officers, all the men of Israel, your little ones and your wives; also the stranger who is in your camp, from the one who cuts your wood to the one who draws your water; that you may enter into covenant with the LORD your God, and into His oath, which the LORD your God makes with you today, that He may establish you today as a people for Himself, and that He may be God to you, just as He has spoken to you, and just as He has sworn to your fathers, to Abraham, Isaac, and Jacob. I make this covenant and this oath, not with you alone, but with him who stands here with us today before the LORD our God, as well as with him who is not here with us today

a. All of you stand today before the LORD your God: This meas that the covenant was made with the entire nation. This included the leaders, the men, the women, the children, and even the servants.

b. That He may establish you today as a people for Himself: All of Israel was included in God's desire to enter into covenant, to be the people for Himself. He wasn't just looking for a few prominent and talented people, or for just one spiritual tribe like the Levites. God wanted the whole nation to be this people for Himself.

c. As well as with him who is not here with us today: But the covenant extended beyond those who stood before the LORD and Moses on that day. It also included him who is not with us here today. The descendants of this nation assembled before the LORD and Moses were also included in the covenant.

i. "The covenant demand is here extended to those who were yet to be born. Future generations were one with that early Israel who took the oath at Sinai." (Thompson)

2. (16-20) The promise of judgment against the covenant-breaker.

(for you know that we dwelt in the land of Egypt and that we came through the nations which you passed by, and you saw their abominations and their idols which were among them; wood and stone and silver and gold); so that there may not be among you man or woman or family or tribe, whose heart turns away today from the LORD our God, to go and serve the gods of these nations, and that there may not be among you a root bearing bitterness or wormwood; and so it may not happen, when he hears the words of this curse, that he blesses himself in his heart, saying, "I shall have peace, even though I follow the dictates of my heart"; as though the drunkard could be included with the sober. The LORD would not spare him; for then the anger of the LORD and His jealousy would burn against that man, and every curse that is written in this book would settle on him, and the LORD would blot out his name from under heaven.

a. You saw their abominations and their idols which were among them: Israel had seen the abominations and . . . idols of their pagan neighbors. God promised that anyone who turns away from the LORD our God, to go and serve the gods of these nations, should never presume on a sense of peace in his heart.

b. He blesses himself in his heart, saying "I have peace": Perhaps one who has turned from the LORD and to idols hears the curses against the covenant-breaker, yet thinks he has escaped any penalty. So, he blesses himself in his heart, saying "I have peace." He may have an immediate sense of peace at the moment, but it is the peace of the blind, the peace of the ignorant, who cannot see the peril of coming judgment.

i. A rank sinner may feel confident in his own heart, having a marvelous sense of "peace." But this peace is an illusion. It is the peace of the blind, of the unknowing. If a bomb is on a plane, most everyone on the plane is at peace the moment before the bomb explodes. But their peace is based on their ignorance. In the same way, a sinner may be completely untroubled in his heart. But this is only because he is blind.

ii. As though the drunkard could be included with the sober: The drunkard may be happy when he is drunk, but his happiness is based on a illusion. God warns against including the peace of the righteous with the peace the wicked might seem to have.

c. The LORD would not spare him: This truth is plain "There is no peace," says the LORD, "for the wicked." (Isaiah 48:22) The score may be settled on either side of eternity, but it will be settled. No one can forsake the LORD and escape the consequences.

3. (21-28) The purpose for judgment against the covenant-breaker.

And the LORD would separate him from all the tribes of Israel for adversity, according to all the curses of the covenant that are written in this Book of the Law, so that the coming generation of your children who rise up after you, and the foreigner who comes from a far land, would say, when they see the plagues of that land and the sicknesses which the LORD has laid on it: "The whole land is brimstone, salt, and burning; it is not sown, nor does it bear, nor does any grass grow there, like the overthrow of Sodom and Gomorrah, Admah, and Zeboim, which the LORD overthrew in His anger and His wrath." All nations would say, "Why has the LORD done so to this land? What does the heat of this great anger mean?" Then people would say: "Because they have forsaken the covenant of the LORD God of their fathers, which He made with them when He brought them out of the land of Egypt; for they went and served other gods and worshiped them, gods that they did not know and that He had not given to them. Then the anger of the LORD was aroused against this land, to bring on it every curse that is written in this book. And the LORD uprooted them from their land in anger, in wrath, and in great indignation, and cast them into another land, as it is this day."

a. And the LORD would separate him from all the tribes of Israel for adversity: There is an obvious reason to punish the covenant-breaker for his own sake. But God has a purpose beyond the reason of individual covenant.

b. So that the coming generation of your children who rise up after you, and the foreigner who comes from a far land: God's purpose in bringing judgment against a covenant-breaking Israel was also for the sake of the coming generation of your children . . . and the foreigner. When they see the devastation that comes from breaking God's covenant, when they see what happens to the land which the LORD overthrew in His anger and wrath, they will be warned to obedience.

i. We can also learn from the calamity that comes on the lives of others when they break God's covenant. We can learn that the price of disobedience is not worth it. We can learn that the commands of God are good, and protective in our lives.

c. All nations would say: God's purpose in bringing judgment against a covenant-breaking Israel was also for the sake of all nations. When they see what happens to a nation who forsakes the LORD, they will be warned to obedience.

4. (29) God's revelation to Israel.

The secret things belong to the LORD our God, but those things which are revealed belong to us and to our children forever, that we may do all the words of this law.

a. The secret things belong to the LORD our God: In the midst of this encouragement to obedience, Moses pauses to give a principle of how God speaks to us. First, God never declares everything to man:. There are secrets God has, and will always have. He has the right to have secrets, because He is God.

i. God is bigger and smarter than us and always will be. We must simply accept this. "For My thoughts are not your thoughts, nor are your ways My ways," says the LORD. "For as the heavens are higher than the earth, so are My ways higher than your ways, and My thoughts than your thoughts." (Isaiah 55:8-9)

b. Those things which are revealed: Second, God does reveal some things to man. Since God is there, and He is not silent, we must do all we can to pay close attention to Him.

c. Those things which are revealed belong to us: Third, God's revelation is meant to say something to us. God did not speak just to blow our minds or to amuse us; there is a message which belongs to us. While we cannot perfectly understand God's revelation, it is perfectly understandable.

d. To us and to our children: Fourth, God's revelation is trans-generational. Yes, God had a specific message for Moses' generation, but the message goes beyond its original audience to speak to all generations which follow.

e. To us and our children forever: Fifth, God's revelation is eternal. His word not only lasts forever, it is forever relevant. God's word is more relevant than any new fad or interest which might sweep through the world or the church.

g. That we may do all the words of this law: Finally, God's revelation must matter to us. He has not spoken to us merely to satisfy our curiosity about spiritual things. He has spoken to us to affect the way we live. If we are only hearers of the word, and not doers also, then we have not really received His word.

© 2006 David Guzik - No distribution beyond personal use without permission

Introduction / Outline

JFB: Deuteronomy (Book Introduction)

DEUTERONOMY, the second law, a title which plainly shows what is the object of this book, namely, a recapitulation of the law. It was given in the form of public addresses to the people; and as Moses spoke in the prospect of his speedy removal, he enforced obedience to it by many forcible appeals to the Israelites, concerning their long and varied experience both of the mercies and the judgments of God. The minute notices of the heathen people with whom they had come in contact, but who afterward disappeared from the pages of history, as well as the accounts of the fertility and products of Canaan, and the counsels respecting the conquest of that country, fix the date of this book and the time of its composition by the hand of Moses. The close, however, must have been added by another; and, indeed, it is supposed by some to have formed the original preface to the Book of Joshua.

JFB: Deuteronomy (Outline)

• MOSES' SPEECH AT THE END OF THE FORTIETH YEAR. (Deu. 1:1-46)
• THE STORY IS CONTINUED. (Deu. 2:1-37)
• CONQUEST OF OG, KING OF BASHAN. (Deu. 3:1-20)
• AN EXHORTATION TO OBEDIENCE. (Deu 4:1-13)
• A PARTICULAR DISSUASIVE AGAINST IDOLATRY. (Deu. 4:14-40)
• A COMMEMORATION OF THE COVENANT IN HOREB. (Deu. 5:1-29)
• MOSES EXHORTS ISRAEL TO HEAR GOD AND TO KEEP HIS COMMANDMENTS. (Deu. 6:1-25)
• ALL COMMUNION WITH THE NATIONS FORBIDDEN. (Deu. 7:1-26)
• AN EXHORTATION TO OBEDIENCE. (Deu. 8:1-20)
• MOSES DISSUADES THEM FROM THE OPINION OF THEIR OWN RIGHTEOUSNESS. (Deu. 9:1-25)
• GOD'S MERCY IN RESTORING THE TWO TABLES. (Deu. 10:1-22)
• AN EXHORTATION TO OBEDIENCE. (Deu. 11:1-32)
• MONUMENTS OF IDOLATRY TO BE DESTROYED. (Deu 12:1-15)
• BLOOD PROHIBITED. (Deu 12:16-25)
• HOLY THINGS TO BE EATEN IN THE HOLY PLACE. (Deu 12:26-32)
• ENTICERS TO IDOLATRY TO BE PUT TO DEATH. (Deu 13:1-5)
• WITHOUT REGARD TO NEARNESS OF RELATION. (Deu 13:6-18)
• GOD'S PEOPLE MUST NOT DISFIGURE THEMSELVES IN MOURNING. (Deu 14:1-2)
• WHAT MAY BE EATEN, AND WHAT NOT. (Deu. 14:3-21)
• OF BEASTS. (Deu 14:4-8)
• THE SEVENTH YEAR, A YEAR OF RELEASE FOR THE POOR. (Deu 15:1-11)
• HEBREW SERVANTS' FREEDOM. (Deu 15:12-19)
• THE FEAST OF THE PASSOVER. (Deu. 16:1-22)
• THINGS SACRIFICED MUST BE SOUND. (Deu 17:1)
• IDOLATERS MUST BE SLAIN. (Deu 17:2-7)
• THE PRIESTS AND JUDGES TO DETERMINE CONTROVERSIES. (Deu 17:8-13)
• THE ELECTION AND DUTY OF A KING. (Deu 17:14-20)
• THE LORD IS THE PRIESTS' AND THE LEVITES' INHERITANCE. (Deu 18:1-8)
• THE ABOMINATIONS OF THE NATIONS ARE TO BE AVOIDED. (Deu 18:9-14)
• CHRIST THE PROPHET IS TO BE HEARD. (Deu 18:15-19)
• OF THE CITIES OF REFUGE. (Deu 19:1-13)
• THE LANDMARK IS NOT TO BE REMOVED. (Deu 19:14)
• TWO WITNESSES REQUIRED. (Deu 19:15)
• PUNISHMENT OF A FALSE WITNESS. (Deu 19:16-21) But if convicted of perjury, it will be sufficient for his own condemnation, and his punishment shall be exactly the same as would have overtaken the object of his malignant prosecution. (See on Exo 21:23; see also Lev 24:20).
• THE PRIESTS' EXHORTATION TO ENCOURAGE THE PEOPLE TO BATTLE. (Deu. 20:1-20)
• EXPIATION OF UNCERTAIN MURDER. (Deu 21:1-9)
• THE TREATMENT OF A CAPTIVE TAKEN TO WIFE. (Deu 21:10-23)
• OF HUMANITY TOWARD BRETHREN. (Deu 22:1-4)
• THE SEX TO BE DISTINGUISHED BY APPAREL. (Deu 22:5-12)
• WHO MAY AND WHO MAY NOT ENTER INTO THE CONGREGATION. (Deu. 23:1-25)
• OF DIVORCES. (Deu. 24:1-22)
• STRIPES MUST NOT EXCEED FORTY. (Deu. 25:1-19)
• THE CONFESSION OF HIM THAT OFFERS THE BASKET OF FIRST FRUITS. (Deu 26:1-15)
• THE PEOPLE ARE TO WRITE THE LAW UPON STONES. (Deu 27:1-10)
• THE TRIBES DIVIDED ON GERIZIM AND EBAL. (Deu 27:11-13)
• THE BLESSINGS FOR OBEDIENCE. (Deu. 28:1-68)
• AN EXHORTATION TO OBEDIENCE. (Deu. 29:1-29)
• THE COMMANDMENT IS MANIFEST. (Deu 30:11-14)
• DEATH AND LIFE ARE SET BEFORE THE ISRAELITES. (Deu 30:15-20)
• MOSES ENCOURAGES THE PEOPLE AND JOSHUA. (Deu 31:1-8)
• HE DELIVERS THE LAW TO THE PRIESTS, TO READ IT EVERY SEVENTH YEAR TO THE PEOPLE. (Deu 31:9-13)
• MOSES' SONG, WHICH SETS FORTH THE PERFECTIONS OF GOD. (Deu. 32:1-43)
• THE MAJESTY OF GOD. (Deu. 33:1-28)
• MOSES FROM MOUNT NEBO VIEWS THE LAND. (Deu 34:1-12)

TSK: Deuteronomy (Book Introduction)

The book of Deuteronomy marks the end of the Pentateuch, commonly called the Law of Moses; a work every way worthy of God its author, and only less than the New Testament, the Law and Gospel of our Lord and Saviour Jesus Christ. Its antiquity places it at the head of all the writings in the world; and the various subjects it embraces render it of the utmost importance to every part of the civilized world. Its philosophy, history, geography, and chronology entitle it to the respect of the whole human race; while its system of theology and religion demonstrably proves it to be a revelation from God. The Law of Moses is more properly the Law of Jehovah, יהוה [Strong’s 03068] תורה [Strong’s 08451], torah yehowah , the grand title of the Pentateuch. Could we conceive Moses to have been the author of this system, we must consider him more than mortal - no wisdom of man has ever yet invented such a Code of Laws. His merit, however, has been disputed, and his laws severely criticised, by persons whose interest it was to prove religion a cheat, because they had none themselves. To some, whose mental taste and feeling are strangely perverted, everything in heathenism wears not only the most fascinating aspect, but appears to lay claim to and possess every excellence; and hence they have called up Confucius, Menu, Zoraster, and Mohammed himself, to dispute the palm with Moses! On this subject in general, it may be just necessary to add, that the utmost that can be said of all laws, merely human, is, that they restrain vices, through the terror of punishment. God’s law not only restrains vice, but it infuses virtue. It alone brings man to the footstool of his Maker; and keeps him dependent on the strong for strength, on the wise for wisdom, and on the merciful for grace. It abounds with promises of support, and salvation for the present life, which no false system dared ever to propose. every where, Moses, in the most confident manner, pledges his God for the fulfilment of all the exceeding great and precious promises, with which his laws are so plentifully interspersed; and while they were obedient they could say, " Not one word hath failed us, of all the good things which the Lord our God spake concerning us." Who that dispassionately reads the Pentateuch, that considers it in itself and in its reference to that glorious Gospel which it was intended to introduce, can for a moment deny it the palm of infinite superiority over all the systems ever framed or imagined by man? Well might the Israelitish people triumphantly exclaim, " There is none like the God of Jeshurun!" and with what striking propriety does the glorious legislator add, " Happy art thou, O Israel! who is like unto thee? O people, saved of the Lord!" Finally, the treasures of wisdom and knowledge, which are amassed in these five books, have enriched the whole civilized earth, and, indeed, greatly promoted that very civilization. They have been a kind of text-book to almost every writer on geology, geography, chronology, astronomy, natural history, ethics, jurisprudence, political economy, theology, poetry, and criticism, from the time of Moses to the present day - books to which the choicest writers and philosophers in Pagan antiquity, have been deeply indebted; and which were the text-books to all the prophets - books from which the flimsy writers against Divine Revelation have derived their natural religion, and all their moral excellence - books written in all the energy, and purity, of the incomparable language in which they are composed; and lastly, books, which for importance of matter, variety of information, dignity of sentiment, accuracy of facts, impartiality, simplicity, and sublimity of narration, tending to improve and ennoble the intellect and ameliorate the physical and moral condition of man, have never been equalled, and can only be paralleled by the Gospel of the Son of God! Fountain of endless mercy, justice, truth, and beneficence! How much are thy gifts and bounties neglected by those who do not read this law; and by those who having read it, are not morally improved by it, and made wise unto salvation!

TSK: Deuteronomy 29 (Chapter Introduction)

Overview

Deu 29:1, Moses exhorts them to obedience, by the memory of the works they had seen; Deu 29:10, All are presented before the Lord to enter into his covenant; Deu 29:18, The great wrath on him that flatters himself in his wickedness; Deu 29:29, Secret things belong unto God.

Poole: Deuteronomy (Book Introduction)

FIFTH BOOK of MOSES, CALLED DEUTERONOMY

THE ARGUMENT

Moses, in the two last months of his life, rehearseth what God had done for them, and their frequent murmurings, rebellions, and constant ingratitude. He begs to enter into the land, but is permitted only to see it. He forbiddeth any communion with the nations for several reasons, De 8 . He gives a short repetition of those sundry laws, moral, ceremonial, judicial, and military, which he had given them, from whence this book is called DEUTERONOMY. Then, after many exhortations, he prophesieth of Christ; afterwards he shows how matters of war are to be managed, and, giving many other particular directions with reference to duties, conditions, and persons of both sexes, he pronounceth blessings on the obedient, and curses on the disobedient: he then gives a charge for laying up and reading of the law at certain times, and every seven years to be solemnly read before all the people; he composeth a song for common use, comprising the wonderful things here mentioned: he prophesieth of Christ’ s coming, and the calling of the Gentiles, seeth the land, and dieth, leaving Joshua, after he had consecrated him, to succeed.

Poole: Deuteronomy 29 (Chapter Introduction)

CHAPTER 29

The manifold works and mercies of God a motive to obedience, Deu 29:1-9 . Moses solemnly engageth them to keep covenant with God, Deu 29:10-17 . Unbelief, careless contempt, and breach of covenant shall be severely punished, Deu 29:18-28 . The end and use of the revealed will of God, Deu 29:29 .

MHCC: Deuteronomy (Book Introduction)

This book repeats much of the history and of the laws contained in the three foregoing books: Moses delivered it to Israel a little before his death, both by word of mouth, that it might affect, and by writing, that it might abide. The men of that generation to which the law was first given were all dead, and a new generation was sprung up, to whom God would have it repeated by Moses himself, now they were going to possess the land of Canaan. The wonderful love of God to his church is set forth in this book; how he ever preserved his church for his own mercies sake, and would still have his name called upon among them. Such are the general outlines of this book, the whole of which shows Moses' love for Israel, and marks him an eminent type of the Lord Jesus Christ. Let us apply the exhortations and persuasions to our own consciences, to excite our minds to a believing, grateful obedience to the commands of God.

MHCC: Deuteronomy 29 (Chapter Introduction)

(Deu 29:1-9) Moses calls Israel's mercies to remembrance.

(Deu 29:10-21) The Divine wrath on those who flatter themselves in their wickedness.

(Deu 29:22-28) The ruin of the Jewish nation.

(Deu 29:29) Secret things belong unto God.

Matthew Henry: Deuteronomy (Book Introduction)

An Exposition, with Practical Observations, of The Fifth Book of Moses, Called Deuteronomy

This book is a repetition of very much both of the history and of the laws contained in the three foregoing books, which repetition Moses delivered to Israel (both by word of mouth, that it might affect, and by writing, that it might abide) a little before his death. There is no new history in it but that of the death of Moses in the last chapter, nor any new revelation to Moses, for aught that appears, and therefore the style here is not, as before, The Lord spoke unto Moses, saying. But the former laws are repeated and commented upon, explained and enlarged, and some particular precepts added to them, with copius reasonings for the enforcing of them: in this Moses was divinely inspired and assisted, so that this is as truly the word of the Lord by Moses as that which was spoken to him with an audible voice out of the tabernacle of the congregation , Lev 1:1. The Greek interpreters call it Deuteronomy, which signifies the second law, or a second edition of the law, not with amendments, for there needed none, but with additions, for the further direction of the people in divers cases not mentioned before. Now, I. It was much for the honour of the divine law that it should be thus repeated; how great were the things of that law which was thus inculcated, and how inexcusable would those be by whom they were counted as a strange thing! Hos 8:12. II. There might be a particular reason for the repeating of it now; the men of that generation to which the law was first given were all dead, and a new generation had sprung up, to whom God would have it repeated by Moses himself, that, if possible, it might make a lasting impression upon them. Now that they were just going to take possession of the land of Canaan, Moses must read the articles of agreement to them, that they might know upon what terms and conditions they were to hold and enjoy that land, and might understand that they were upon their good behaviour in it. III. It would be of great use to the people to have those parts of the law thus gathered up and put together which did more immediately concern them and their practice; for the laws which concerned the priests and Levites, and the execution of their offices, are not repeated: it was enough for them that they were once delivered. But, in compassion to the infirmities of the people, the laws of more common concern are delivered a second time. Precept must be upon precept, and line upon line, Isa 28:10. The great and needful truths of the gospel should be often pressed upon people by the ministers of Christ. To write the same things (says Paul, Phi 3:1) to me indeed is not grievous, but for you it is safe. What God has spoken once we have need to hear twice, to hear many times, and it is well if, after all, it be duly perceived and regarded. In three ways this book of Deuteronomy was magnified and made honourable: - 1. The king was to write a copy of it with his own hand, and to read therein all the days of his life, ch. 17, 18, 19. 2. It was to be written upon great stones plastered, at their passing over Jordan, Deu 27:2, Deu 27:3. 3. It was to be read publicly every seventh year, at the feast of tabernacles, by the priests, in the audience of all Israel, Deu 31:9, etc. The gospel is a kind of Deuteronomy, a second law, a remedial law, a spiritual law, a law of faith; by it we are under the law of Christ, and it is a law that makes the comers thereunto perfect.

This book of Deuteronomy begins with a brief rehearsal of the most remarkable events that had befallen the Israelites since they came from Mount Sinai. In the fourth chapter we have a most pathetic exhortation to obedience. In the twelfth chapter, and so on to the twenty-seventh, are repeated many particular laws, which are enforced (ch. 27 and 28) with promises and threatenings, blessings and curses, formed into a covenant, ch. 29 and 30. Care is taken to perpetuate the remembrance of these things among them (ch. 31), particularly by a song (ch. 32), and so Moses concludes with a blessing, ch. 33. All this was delivered by Moses to Israel in the last month of his life. The whole book contains the history but of two months; compare Deu 1:3 with Jos 4:19, the latter of which was the thirty days of Israel's mourning for Moses; see how busy that great and good man was to do good when he knew that his time was short, how quick his motion when he drew near his rest. Thus we have more recorded of what our blessed Saviour said and did in the last week of his life than in any other. The last words of eminent persons make or should make deep impressions. Observe, for the honour of this book, that when our Saviour would answer the devil's temptations with, It is written, he fetched all his quotations out of this book, Mat 4:4, Mat 4:7, Mat 4:10.

Matthew Henry: Deuteronomy 29 (Chapter Introduction)

The first words of this chapter are the contents of it, " These are the words of the covenant" (Deu 29:1), that is, these that follow. Here is, I. A recital of God's dealings with them, in order to the bringing of them into this covenant (Deu 29:2-8). II. A solemn charge to them to keep the covenant (Deu 29:9). III. An abstract of the covenant itself (Deu 29:12, Deu 29:13). IV. A specification of the persons taken into the covenant (Deu 29:10, Deu 29:11, Deu 29:14, Deu 29:15). V. An intimation of the great design of this covenant against idolatry, in a parenthesis (Deu 29:16, Deu 29:17). VI. A most solemn and dreadful denunciation of the wrath of God against such persons as promise themselves peace in a sinful way (Deu 29:18-28). VII. The conclusion of this treaty, with a distinction between things secret and things revealed (Deu 29:29).

Constable: Deuteronomy (Book Introduction)

Introduction

Title

The title of this book in the Hebrew Bible was its first two words, elleh haddebarim, which translate into English as "these are the words" (1:1). Ancient Near Eastern suzerainty treaties began with exactly the same words.¹ So the Jewish title gives a strong clue to the literary character of Deuteronomy.

The English title comes from the Septuagint (Greek) translation. "Deuteronomy" means "second law" in Greek. We might suppose that this title arose from the idea that Deuteronomy records the law as Moses repeated it to the new generation of Israelites who were preparing to enter the land. This is not the case. It came from a mistranslation of a phrase in 17:18. There God commanded Israel's kings to prepare "a copy of this law" for themselves. The Septuagint translators mistakenly rendered this phrase "this second [repeated] law." The Vulgate (Latin) translation, influenced by the Septuagint, translated the phrase "second law" as deuteronomium from which Deuteronomy is a transliteration. Deuteronomy is to some extent, however, a repetition to the new generation of the Law God gave at Mt. Sinai. Thus God overruled the translators' error and gave us a title for the book in English that is appropriate in view of the contents of the book.

Date and Writer

Moses evidently wrote this book on the plains of Moab shortly before his death, which occurred about 1406 B.C.

The Mosaic authorship of this book is quite easy to establish. The book claims to be the words of Moses (1:5, 9; 5:1; 27:1, 8; 29:2; 31:1, 30; 33:1, 29) and his writing (31:9, 22, 24). Other Old Testament books also assert the Mosaic authorship of Deuteronomy (1 Kings 2:3; 8:53; 2 Kings 14:6; 18:6, 12). Jesus Christ believed Moses wrote Deuteronomy (Matt. 19:7-8; Mark 10:3-5; 12:19; John 5:46-47) as did the Apostle Peter (Acts 3:22), Stephen (Acts 7:37-38), Paul (Rom. 10:19; 1 Cor. 9:9), and the author of the Epistle to the Hebrews (Heb. 10:28).

"The authorship of no other book in the Old Testament is so explicitly emphasized."²

The form in which Moses wrote Deuteronomy is very similar to that of ancient Near Eastern suzerainty-vassal treaties dating before and during the Mosaic era. This structural evidence confirms an early date of composition.³

Most conservative commentators prefer to regard the record of Moses' death and a few editorial comments as the work of a later writer or writers. Of course, Moses could have written these verses too.

In spite of such conclusive evidence some scholars prefer a later date for Deuteronomy. The critics favor a post-Mosaic but pre-seventh century date, a seventh century date in King Josiah's era, or a postexilic date.⁴

Scope

Deuteronomy is similar to Leviticus in that both books contain a record of instructions and speeches almost exclusively. Deuteronomy is not so much a book of history, as Genesis, Exodus, and Numbers are, as it is a book of law. In contrast to Leviticus, however, Moses addressed Deuteronomy to all the Israelites more than to the priests and Levites.

The scope of history covered in Deuteronomy is very brief. All the events recorded took place on the plains of Moab probably within a few weeks just before Israel's entrance into Canaan.

"According to the Index locorum of Nestle's Novum Testamentum Graece Deuteronomy is quoted or otherwise cited at least 95 times in the New Testament (compared to 103 for Genesis, 113 for Exodus, 35 for Leviticus, and 20 for Numbers), making it one of the favorite Old Testament books of Jesus and the apostles."⁵

Character

"The book of Deuteronomy is the document prepared by Moses as a witness to the dynastic covenant which the Lord gave to Israel in the plains of Moab (cf. 31:26)."⁶

Theology

"In line with the general correspondence of the form of a thing to its function, it is safe to say that one cannot understand the theology of Deuteronomy without reference to its covenant form and structure . . . It is no exaggeration to maintain that the concept of covenant lies at the very heart of the book and may be said to be the center of its theology.

"Covenant by its very definition demands at least three elements--the two contracting parties and the document that describes and outlines the purpose, nature, and requirements of the relationship. Thus the three major rubrics of the theology of Deuteronomy are (1) Yahweh, the Great King and covenant initiator; (2) Israel, the vassal and covenant recipient; and (3) the book itself, the covenant organ, complete with the essentials of standard treaty documents. This means, moreover, that all the revelation of the book must be seen through the prism of covenant and not abstractly removed from the peculiar historical and ideological context in which it originated."⁷

"The theological values of Deuteronomy can hardly be exaggerated. It stands as the wellspring of biblical historical revelation. It is a prime source for both OT and NT theology. Whether the covenant, the holiness of God, or the concept of the people of God is the unifying factor of OT theology, each finds emphasis and remarkable definition in Deuteronomy."⁸

Message⁹

Let me share with you a couple of quotations that point out the importance of this book.

"Deuteronomy is one of the greatest books of the Old Testament. Its significance on the domestic and personal religion of all ages has not been surpassed by any other book in the Bible. It is quoted over eighty times in the New Testament . . . in all but six books . . . and thus it belongs to a small group of four Old Testaments books (Genesis, Deuteronomy, Psalms, and Isaiah) to which the early Christians made frequent reference."¹⁰

"The book of Deuteronomy is the most important book in the Old Testament from the standpoint of God's revelation to man."¹¹

Deuteronomy is not just a recapitulation of things previously revealed in Exodus, Leviticus, and Numbers. It is a selective digest of matters most important to the average Israelite in his or her relationship with God. Moses spoke as an aged father to his children. These are the parting words of the man who communed with God face to face. His words in Deuteronomy spring from a personal and intimate knowledge of God that had matured over 120 years.

One of the striking features of this book is the frequent references to love that recur throughout it. God's love for the patriarchs and later the whole nation of Israel is obvious in the previous four books of the Pentateuch, but Moses never articulated it directly. In Deuteronomy for the first time Moses revealed that it was God's love for Israel that motivated Him to deal with the Israelites as He had.

One of the great revelations of this book is the motivation of God. God's love for people moved Him to bless. Moses referred to God's love for people as the motivation of His government in three of the book's major sections.

It constitutes the climax of Moses' first address to the people (1:6-4:40) in which he reviewed God's faithfulness to the Israelites. It was because God loved them that He had treated them as He had (4:32-40, esp. v. 37).

In the second address, which is an exposition of the Mosaic Law (chs. 5-26), Moses explained that God's love motivated His laws (7:7-11; 10:12-22, esp. v. 15; 15:16; 23:5; et al.).

In the conclusion of the book, which records Moses' blessing of the nation (ch. 33), he again reminded the people of God's love for them (33:2-5, esp. v. 3a).

Not only does Deuteronomy reveal that God's love is what motivates Him to govern His people as He does. It also emphasizes that man's love for God should be what motivates us to obey God (cf. 1 John 4:19). This theme too recurs throughout the book.

In Moses' review of the law (chs. 5-26) he called on the Israelites to love God (5:9-10; 6:4-5; 7:9; 10:12-13; 11:1, 13-14, 22-23; 13:1-13, esp. vv. 1-3; 19:8-9). The Israelites' obedience to God's laws expressed their love for God. Love is the most proper and adequate motivation for obedience and service.

We hear this theme again in Moses' third address (chs. 29-30) in which Moses exhorted the new generation of Israelites to obey their covenant, the Mosaic Covenant (30:6, 15-20).

The message of the book then is that God's love for man is the motivation of His government, and man's love for God should be the motivation of his obedience.

This emphasis on love appears even more striking in comparison with other ancient Near Eastern suzerain-vassal treaties. The ancient Near Eastern kings delineated clearly the rights of the ruler and the responsibilities of the subjects in these documents. However the motivation was self-interest, the opposite of love. Concern for others was present, but self-interest predominated.

Since Moses set Deuteronomy in the form of a suzerain-vassal treaty we can learn much about how he viewed Israel's relationship to God.

To quote Thompson again, "Both the literary shape of Deuteronomy and its underlying central concept provide an important clue to the basic theology of the book. Yahweh, the God of Israel, appears in a strong covenantal setting. He is the great King, the Lord of the covenant. From this central concept Israel's finest theological ideas derived."¹²

These "ideas" include the fact that Yahweh is the Lord of the covenant and the God of history.

Obedience to God and His covenant brings blessing whereas disobedience incurs curses. Israel was the people of the covenant.

The people were to worship their Lord by loving Him with their hearts and remembering Him and His acts with their minds.

There are perhaps four basic implications of this revelation and these correspond to four major sections of the book.

1. It is important to remember God's past faithfulness to appreciate His love (1:6-4:40). God commanded the Israelites to remember. Forgetfulness was a sin that would lead them to ingratitude and ultimately to apostasy. To forget was to rebel against God. Remembering the past would remind the people of God's love and rekindle their love for Him. Love as well as trust rests on confidence. We can love God only when we have confidence in Him.

2. God's laws are an expression of His love (chs. 5-26). Because man is a sinner he needs divine laws. God's provision of these laws is an expression of His love for mankind. The specific laws in the Mosaic Code expressed God's love because God intended them to result in Israel's blessing and welfare. Often we think laws are undesirable because they curb our freedom. However, God curbs our freedom to keep us from evil, not to keep us from good.

3. Only love for God will adequately motivate a person to be obedient to God's laws (chs. 27-28). These laws in Israel were so severe that the only motive strong enough to produce consistent obedience was love. Moses urged the Israelites to cultivate their love for God as they prepared to renew the covenant. Self-confidence had failed their fathers, and it would fail them too. Obedience to God can be a joyful or a bitter experience depending on one's motivation.

When we know God we love Him, and when we love God we will want to obey Him.

4. Obedience to God demonstrates love for Him (chs. 29-30). While it is possible to obey God with lesser motives, it is impossible to be consistently obedient without love for God. Consistent obedience is not the same as sinless perfection. The measure of one's love for God is the measure of his or her obedience to the revealed will of God (1 John 5:3). The degree of our commitment to do the will of God is the true measure of our love for God. The real test of our love for God is what we do more than how we feel.

Constable: Deuteronomy (Outline)

Outline

I. Introduction: the covenant setting 1:1-5

II. Moses' first major address: a review of God's faithfulness 1:6-4:40

A. God's past dealings with Israel 1:6-3:29

1. God's guidance from Sinai to Kadesh 1:6-46

2. The march from Kadesh to the Amorite frontier 2:1-23

3. The conquest of the kingdom of Sihon 2:24-37

4. The conquest of the kingdom of Og 3:1-11

5. A review of the distribution of the conquered land 3:12-20

6. Moses' anticipation of future blessing 3:21-29

B. An exhortation to observe the law faithfully 4:1-40

1. The appeal to hearken and obey 4:1-8

2. God's appearance at Mt. Horeb 4:9-14

3. The prohibition of idolatry 4:15-24

4. The consequences of idolatry 4:25-31

5. The uniqueness of Yahweh and Israel 4:32-40

III. Historical interlude: preparation for the covenant text 4:41-49

A. The appointment of cities of refuge in Transjordan 4:41-43

B. Introduction to the second address 4:44-49

IV. Moses' second major address: an exposition of the law chs. 5-26

A. The essence of the law and its fulfillment ch. 5-11

1. Exposition of the Decalogue and its promulgation ch. 5

2. Exhortation to love Yahweh ch. 6

3. Examples of the application of the principles chs. 7-11

B. An exposition of selected covenant laws 12-25

1. Laws arising from the first commandment 12:1-31

2. Laws arising from the second commandment 12:32-13:18

3. Laws arising from the third commandment 14:1-21

4. Laws arising from the fourth commandment 14:22-16:17

5. Laws arising from the fifth commandment 16:18-18:22

6. Laws arising from the sixth commandment 19:1-22:8

7. Laws arising from the seventh commandment 22:9-23:18

8. Laws arising from the eighth commandment 23:19-24:7

9. Laws arising from the ninth commandment 24:8-25:4

10. Laws arising from the tenth commandment 25:5-19

C. Covenant celebration, confirmation, and conclusion ch. 26

1. Laws of covenant celebration and confirmation 26:1-15

2. Summary exhortation 26:16-19

V. Preparations for renewing the covenant chs. 27:1-29:1

A. The ceremony at Shechem 27:1-13

B. The curses that follow disobedience to specific stipulations 27:14-26

C. The blessings that follow obedience 28:1-14

D. The curses that follow disobedience to general stipulations 28:15-68

E. Narrative interlude 29:1

VI. Moses' third major address: an exhortation to obedience chs. 29:2-30:20

A. An appeal for faithfulness 29:2-29

1. Historical review 29:2-8

2. The purpose of the assembly 29:9-15

3. The consequences of disobedience 29:16-29

B. A call to decision ch. 30

1. The possibility of restoration 30:1-10

2. The importance of obedience 30:11-20

VII. Moses' last acts chs. 31-34

A. The duties of Israel's future leaders 31:1-29

1. The presentation of Joshua 31:1-8

2. The seventh year covenant renewal ceremony 31:9-13

3. The commissioning of Joshua 31:14-23

4. The preservation of God's words 31:24-29

B. The Song of Moses 31:30-32:44

1. The introduction to the song 31:30

2. The song itself 32:1-43

3. The conclusion to the song 32:44

C. Narrative interlude 32:45-52

1. Moses' exhortation to obedience 32:45-47

2. The announcement of Moses' death 32:48-52

D. Moses' blessing of the tribes ch. 33

E. Moses' death and burial: narrative epilogue ch. 34

You will notice that there is a general alternation between narrative (sections I, III, V, and VII) and didactic (sections II, IV, and VI) material. However there is some mixture of narrative and didactic material in sections V and VII.

We can also divide the revelation in this book according to the general arrangement of the typical form of a suzerain-vassal treaty that was common in the ancient Near East.¹³

I. Preamble: Covenant mediator 1:1-5

II. Historical prologue: Covenant history 1:6-4:49

III. Stipulations: Covenant life chs. 5-26

A. The Great Commandment chs. 5-11

B. Ancillary commandments chs. 12-26

IV. Sanctions: Covenant ratification chs. 27-30

V. Dynastic disposition: Covenant continuity chs. 31-34

Constable: Deuteronomy

Deuteronomy

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Copyright 2003 by Thomas L. Constable

Haydock: Deuteronomy (Book Introduction)

INTRODUCTION.

THE BOOK OF DEUTERONOMY.

This Book is called Deuteronomy, which signifies a second law , because it repeats and inculcates the ordinances formerly given on Mount Sinai, with other precepts not expressed before. The Hebrews, from the first words in the Book, call it Elle Haddebarim . (Challoner) --- It may be divided into many discourses, which Moses made to the people during the last two months of his life. (Haydock) --- The first was delivered by him on the first day of the eleventh month of the fortieth year, since the deliverance of the Hebrews out of Egypt, and relates various particulars which had occurred to them. In chap. iv. 41, and following, and a supplement from the Book of Numbers is given to this discourse. Chap. v., a fresh exhortation to the people commences, which continues until chap. xxii., where the famous blessings and maledictions, from the mountains of Garizim and Hebal, are related. In the following chapters, Moses exhorts the people, in the most pathetic manner, to be faithful to the Lord, adding the strongest threats and promises to enforce their compliance; and having appointed Josue to succeed him, and repeated that beautiful canticle which God ordered them to write, (chap. xxxi. 19,) he gives the Book of Deuteronomy, to be kept with care, (ver. 9,) blesses the tribes like a good and tender father, and gives up his soul to God on Mount Nebo in the 120th year of his age. (Calmet) --- There can be no doubt but that Moses was the author of this book, as well as of the four preceding ones; though the last chapter may, perhaps, form a part of the Book of Josue, which formerly was written immediately after the works of Moses, without any such marks of distinction as we find at present. The whole Bible seemed to make but one verse. How easily, therefore, might the account of the death of Moses be taken in, as forming a part of the Pentateuch, when the different books came to be distinguished by separate titles! Such an insertion cannot hurt the general claim of Moses to be the author of the Pentateuch; or, if it should be thought to do so, no absolute proof can be brought to shew that he did not write this chapter also, by the spirit of prophecy. All the people spoke to Esdras, the scribe, to bring the book of the law of Moses, which the Lord had commanded, to Israel. The whole nation of the Jews has all along maintained, that Moses wrote these books: and he himself repeatedly asserts that he was ordered to leave on record many things of importance. Hence both internal and external evidence concur to establish his title to them; and if we be not disposed to cavil with all other authors, and to deny that Demosthenes, for example, Cæsar, and others, have written the works which bear their names, we must confess that the Pentateuch is to be attributed to the Jewish legislator. Yet if this were a matter of doubt, the things contained in these books could not, on that account, be controverted. How many anonymous works have been published which are of unquestionable authority! Many of the books of Scripture are of this nature. But as we have every reason to believe, that they have come down to us without any material corruption, and were written by people of veracity, by divine inspiration, they deserve to be regarded as authentic records. This is true, whether we speak of the originals or of the versions authorized by the Church; though it should suffice to stop the mouths of infidels, if we can procure an authentic history of the Bible by the collation of the different copies which are extant. Thus, where the Hebrew editions appear to be incorrect, they may receive great light from the Samaritan copy of the Pentateuch, and from the versions of the Septuagint, and of other respectable authors on the whole Bible. The variations, which we may discover, are not of such moment, but that, if the very worst copy were selected, we should find the same great outlines of Scripture history, the same precepts of faith and morality. The laws of Moses, which are scattered through his five books, may be seen all together in their natural order, collected by Cornelius a Lapide and Calmet. But the spirit of God was pleased to intersperse historical facts among them, which both shew the occasion on which they were given, and enable us to read them with greater pleasure and satisfaction. The four preceding books might be compared to the four Gospels; Deuteronomy represents the whole, (Ven. Bede) and may be styled a Diatessaron, as it recalls to our mind the great Creator of all things, who was about to fulfil the promises which he had made to the Patriarchs. Almost all those to whom Moses addresses himself, had been unborn or very young, when their parents received God's commands at Sinai, and wandered in the desert. He therefore gives them an account of what had happened during the last eventful period of forty years. He shews what had brought on so many disasters, and cautions his hearers, that if they imitate the perfidy of their fathers, as he foresees, with sorrow, that they will, (chap. xxxi.) they must expect to be treated with no less severity. This prediction we behold verified, at the present day, in the persons of the scattered remnants of Israel. How sublime! how terrifying are the truths which Moses enforces with so much earnestness! The same threats which he denounces against the perfidious Jews, regard us in some measure. If we feel not their effects at present, in being driven out from our country, we have more reason to fear lest we should be excluded from our heavenly inheritance, if we do not repent. (Haydock)

Gill: Deuteronomy (Book Introduction)

INTRODUCTION TO DEUTERONOMY

This book is sometimes called "Elleh hadebarim", from the words with which it begins; and sometimes by the Jews "Mishneh Torah", the repetition of the law; and so in the Syriac version, with which agrees the Arabic title of it; and when the Greeks, and we after them, call it "Deuteronomy", it is not to be understood of a second, a new, or another law, but of the law formerly delivered, but now repeated, and also more largely explained; to which are likewise added several particular laws, instructions, and directions; all which were necessary, on account of the people of Israel, who were now a new generation, that either were not born, or not at an age to hear and understand the law when given on Mount Sinai; the men that heard it there being all dead, excepting a very few; and these people were also now about to enter into the land of Canaan, which they were to enjoy as long as they kept the law of God, and no longer, and therefore it was proper they should be reminded of it; and besides, Moses was now about to leave them, and having an hearty desire after their welfare, spends the little time he had to be with them, by inculcating into them and impressing on them the laws of God, and in opening and explaining them to them, and enforcing them on them, which were to be the rule of their obedience, and on which their civil happiness depended. And sometimes the Jews call this book "the book of reproofs", because there are in it several sharp reproofs of the people of Israel for their rebellion and disobedience; and so the Targums of Jonathan and Jerusalem begin it by calling it the words of reproof which Moses spake, &c. That this book was written by Moses there can be no doubt, from Deu 1:1, only the eight last verses, which give an account of his death, and of his character, were wrote by another hand, equally inspired by God, as either Eleazar the priest, as some, or Samuel the prophet, as others; or, as it is the more commonly received opinion of the Jews, Ezra; though it is highly probable they were wrote by Joshua his successor. This book was written and delivered by Moses, at certain times in the last month of his life, and towards the close of the fortieth year of the children of Israel's coming out of Egypt. And that it is of divine authority need not be questioned, when the several quotations out of it are observed, as made by the apostles of Christ, in Act 3:22, Heb 10:30 out of Deu 18:15 and by our Lord himself, Mat 18:16 from Deu 19:15. Yea, it is remarkable, that all the passages of Scripture produced by Christ, to repel the temptations of Satan, are all taken out of this book, Mat 4:7 compared with Deu 8:3, and the voice from heaven, directing the apostles to hearken to him, refers to a prophecy of him in Deu 18:15.

Gill: Deuteronomy 29 (Chapter Introduction)

INTRODUCTION TO DEUTERONOMY 29

This chapter begins with an intimation of another covenant the Lord was about to make with the people of Israel, Deu 29:1; and, to prepare their minds to an attention to it, various things which the Lord had done for them are recited, Deu 29:2; the persons are particularly mentioned with whom the covenant would now be made, the substance of which is, that they should be his people, and he their God, Deu 29:10; and since they had seen the idols in Egypt and other countries, with which they might have been ensnared, they are cautioned against idolatry and idolaters, as being most provoking to the Lord, Deu 29:16; which would bring destruction not only on particular persons, but upon their whole land, to the amazement of posterity; who, inquiring the reason of it, will be told, it was because they forsook the covenant of God, and particularly were guilty of idolatry, which, whether privately or openly committed, would be always punished, Deu 29:22.