Deuteronômio 29
Bob Utley · Citado em PreceptAustin
Deuteronômio 29
Utley - “you have seen … your eyes have seen” This is a figure of speech (cf. Dt 4:34; 7:19) because these people were the children of those who had seen (cf. Num. 14:29). Dt 29:2–8 form a historical review like chapters 1–4, which was a common element of Near Eastern treaties. Jamieson, Brown and Faussett interprets before you eyes differently writing "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. While technically Jamieson, et al is correct, the fact that Moses had summoned all Israel and was addressing "all Israel" would favor the idea he is speaking to them as if they had seen these events themselves. One cannot be dogmatic either way (in my opinion), but it is not a crucial point. POSB - At the time of the Exodus, many were 18 years of age or younger, which means that they were now around 40 to 58 years old. These were the ones who had actually seen and witnessed the saving power of God from Egyptian slavery. Everyone else had been born in the desert, but they knew one evident fact: if God had not saved their parents from Egypt, they would have been born in slavery. Thus the preaching of Moses was correct: every Israelite had been delivered from Egyptian slavery by the hand of God. It was the wonderful salvation of God that had saved them. This was the first basis of the covenant, the first reason why the people should renew their commitment, their covenant with God. Their (physical) salvation should stir them to rededicate their lives to God, to renew their covenant to obey God. Grant - There are differences of opinion as to whether verse 1 should be placed as the last verse of chapter 28 or the first verse of chapter 29. No matter which view is adopted it is clear it is clear that the emphasis is on the fact that the covenant given to Israel on the plains of Moab, immediately before they crossed the Jordan, has the same authority as the covenant that was made at Horeb. The Moab covenant consists of what would be necessary for conditions after Canaan had been entered and possessed. The lesson for today is that there is no circumstance that is beyond the Word of God. It can never be stated that the believer is in a situation which Scripture does not cover. The Lord has ensured that there is provision and guidance given for all circumstances, be they bright or dark, through which the Christian passes. (What the Bible Teaches) Raymond Brown - As the Israelites face the future they are urged, once again, to recall the past. If we are to cope with tomorrow’s problems we must remember yesterday’s blessings. Those who want to march on must know how to look back. (See The Message of Deuteronomy) Deuteronomy 29:3 the great trials which your eyes have seen, those great signs and wonders. De 4:32-35 Dt 7:18-19 Ne 9:9-11 Deuteronomy 29 Resources - Multiple Sermons and Commentaries Related Passages: Deuteronomy 4:32-35+ “Indeed, ask now concerning the former days which were before you, since the day that God created man on the earth, and inquire from one end of the heavens to the other. Has anything been done like this great thing, or has anything been heard like it? 33 “Has any people heard the voice of God speaking from the midst of the fire, as you have heard it, and survived? 34 “Or has a god tried to go to take for himself a nation from within another nation by trials, by signs and wonders and by war and by a mighty hand and by an outstretched arm and by great terrors, as the LORD your God did for you in Egypt before your eyes? 35“To you it was shown that you might know that the LORD, He is God; there is no other besides Him. Deuteronomy 7:18-19+ you shall not be afraid of them; you shall well remember what the LORD your God did to Pharaoh and to all Egypt: 19 the great trials which your eyes saw and the signs and the wonders and the mighty hand and the outstretched arm by which the LORD your God brought you out. So shall the LORD your God do to all the peoples of whom you are afraid. Nehemiah 9:9-11 “You saw the affliction of our fathers in Egypt, And heard their cry by the Red Sea. 10“Then You performed signs and wonders against Pharaoh, Against all his servants and all the people of his land; For You knew that they acted arrogantly toward them, And made a name for Yourself as it is this day. 11“You divided the sea before them, So they passed through the midst of the sea on dry ground; And their pursuers You hurled into the depths, Like a stone into raging waters. SIGNS AND WONDERS IN EGYPT The great trials which your eyes have seen, those great signs and wonders - NET = "Your eyes have seen the great judgments, those signs and mighty wonders." He is speaking of the miraculous intervention by Yahweh to bring about Israel's deliverance from Egypt. Notice as in the previous verse (v2) Moses emphasizes the things their eyes have seen as he had also declared in Dt 4:34+ ("before your eyes.") and Dt 7:19+ ("he great trials which your eyes saw and the signs and the wonders.) Keep in mind that one reason there were so many great signs and wonders (e.g., 10 plagues) is because Pharaoh refused to let Israel go and the adverse effect was felt by all Egyptians, by Pharaoh, by all his servants, and by all his land. Israel should have deduced from these observations that failure to heed God's word was very costly to the Egyptians (and would be so for them!) 🙏 THOUGHT - The verse stands as a timeless reminder that seeing God’s works should lead to trusting His Word, for the same God who performed those wonders is faithful to keep His promises to all generations. Do you ever review the previous great works God has done in your life and give Him thanks? This is an excellent discipline to practice and is aided by keeping a written journal (because we are so prone to forget). Kalland - Many of those in front of Moses had not been in Egypt; they were born in the desert. However, many of them were under the age of twenty at Kadesh, two years after leaving Egypt, and were eighteen years of age or younger at the time of the Exodus (they were now thirty-nine to fifty-six years old). These had seen the "miraculous signs and great wonders" (v.3; Dt 4:34+; Dt 7:19+) that the Lord had loosed on the Egyptians during the plagues, though the youngest of them would have no memory of what happened when they were infants. Moses' message, however, was directed to the nation. The community had been in Egypt and had seen the wonderful things that the Lord had done for them. Even the specific mention of "your own eyes" (v.3) is doubtless directed to the whole community comprising the nation, as Dt 29:10-11 indicate. (See The Expositor's Bible Commentary - Abridged Edition- Page 50) NET NOTE adds that "God’s intervention in Israel’s experience is unique in the sense that He has never intervened in such power for any other people on earth. The focus is on the uniqueness of Israel’s experience." (And I would add the UNIQUENESS of their GOD!) Utley - “sign and wonders” These terms “signs” (BDB 16) and “wonders” (BDB 68) are mentioned often in Deuteronomy (cf. 4:34; 6:22; 7:19; 11:3; 26:8; 29:2; 34:11) to help the current generation of Israelis to remember YHWH’s powerful, gracious acts of deliverance and provisions (cf. vv. 5–7) during the Exodus and Wilderness Wandering Period. Deuteronomy 29:4 "Yet to this day the LORD has not given you a heart to know, nor eyes to see, nor ears to hear. De 2:30 Pr 20:12 Isa 6:9-10 Isa 63:17 Eze 36:26 Mt 13:11-15 Joh 8:43 Joh 12:38-40 Ac 28:26,27 Ro 11:7-10 2Co 3:15 Eph 4:18 2Th 2:10-12 2Ti 2:25 Jas 1:13-17 Deuteronomy 29 Resources - Multiple Sermons and Commentaries Related Passages: Psalm 106:7-8 Our fathers in Egypt did not understand Your wonders; They did not remember Your abundant kindnesses, But rebelled by the sea, at the Red Sea. 8 Nevertheless He saved them for the sake of His name, That He might make His power known. Isaiah 6:9-10+ He said, “Go, and tell this people: ‘Keep on listening, but do not perceive; Keep on looking, but do not understand.’ 10“Render the hearts of this people insensitive, Their ears dull, And their eyes dim, Otherwise they might see with their eyes, Hear with their ears, Understand with their hearts, And return and be healed.” Isaiah 63:17 Why, O LORD, do You cause us to stray from Your ways And harden our heart from fearing You? Return for the sake of Your servants, the tribes of Your heritage. Ezekiel 36:26+ (PROMISE OF THE NEW COVENANT) “Moreover, I will give you a new heart and put a new spirit within you; and I will remove the heart of stone from your flesh and give you a heart of flesh. Romans 11:8+ just as it is written, “GOD GAVE THEM A SPIRIT OF STUPOR, EYES TO SEE NOT AND EARS TO HEAR NOT, DOWN TO THIS VERY DAY.” ISRAEL'S SPIRITUAL STUPOR THIS IS A DIFFICULT PASSAGE. Yet - This is a sad term of contrast. In the preceding two passages they SAW WITH THEIR EYES, but now the contrast is they failed to UNDERSTAND WITH THEIR HEART. Note the striking contrast of before your eyes (v2) and which your eyes have seen with the statement that Yahweh had not given them eyes to see. Moses is addressing the second generation of Israelites — those who had survived the wilderness and were about to enter the Promised Land. They had seen God’s mighty acts -- Deliverance from Egypt (the plagues, the Red Sea), Provision in the wilderness (manna, water from the rock) and Victories over Sihon and Og (Deuteronomy 29:2–8). YET, despite all they had witnessed, they still lacked spiritual understanding. They had physical eyes and ears, but not spiritual perception. To this day the LORD has not given you a heart to know, nor eyes to see, nor ears to hear - The phrase a heart to know is speaking of spiritual understanding of the miraculous events that transpired in Israel's history from the divine deliverance from Egypt, the divine guidance for 40 years and the divine victories over Sihon and Og. They witnessed these events but did not understand the spiritual significance of these events. Moses says the reason is that the LORD had not given them a spiritually attuned heart to know, see or hear spiritually (see notes on Jesus' words to His disciples regarding ability to understand parables - Mt 13:11-15+). Was God being unfair? Not at all. Israel had repeatedly refused to believe God (see verse below) and obey God and their failure to know, see and hear was their fault, not God's fault. Keil below also points out that they had never ask for a heart to know the truth. Knowing spiritual truth is contingent on obeying the truth that has been revealed. Failure to obey it leads to gradual hardening of one's heart (and understanding). We see the principle in John 7:17+ where Jesus said “If anyone is willing to DO His will, he will KNOW of the teaching, whether it is of God or whether I speak from Myself." Jesus says clearly the key to "knowing" is "doing" (obedience). Israel's spiritual blindness was the result of their persistent unbelief, not God’s injustice. True understanding is a gift of grace, given to those who humble themselves and turn to God. This theme runs throughout Scripture. Isaiah 6:10 echoes the same idea when God tells the prophet, “Make the heart of this people dull, and their ears heavy, and blind their eyes; lest they see with their eyes, and hear with their ears, and understand with their hearts, and turn and be healed.” (cf Jer 5:21) Likewise, Isaiah 44:18 says of idolaters, “They know not, nor do they discern, for he has shut their eyes, so that they cannot see, and their hearts, so that they cannot understand.” These passages show that spiritual blindness is both a result of human sin and a form of divine judgment—when people persistently reject God’s truth, He allows their hearts to become hardened. Moses' "diagnosis" of Israel's spiritual dullness is not a new revelation for he alluded to it earlier in Dt 1:30-32+ The LORD your God who goes before you will Himself fight on your behalf, just as He did for you in Egypt BEFORE YOUR EYES (AS HE SAYS IN Dt 29:2-3), 31 and in the wilderness where YOU SAW how the LORD your God carried you, just as a man carries his son, in all the way which you have walked until you came to this place.’ 32 “BUT FOR ALL THIS, you DID NOT TRUST (aman - believe, rely upon, place firm confidence in) the LORD your God. COMMENT: The key word “trust” and the idea is not merely intellectual belief but resting one’s confidence upon God’s character and promises. Israel had overwhelming evidence of God’s faithfulness, yet when confronted with the intimidating report of the spies and the fortified cities of Canaan, they chose fear instead of faith (Deut 1:26–28). The verse highlights a profound spiritual lesson: unbelief often persists even in the presence of clear evidence of God’s power and goodness. Scripture repeatedly warns against this pattern, urging believers instead to respond with faith in order to enter His rest (cf Heb 3:16-19+). Paul gives us an important insight into why Israel did not have a heart to understand what God had done for them... their minds were hardened; (poroo - aorist passive indicative - passive indicates hardened from an outside source) for until this very day at the reading of the old covenant the same veil remains unlifted, because it is removed in Christ. 15 But to this day whenever Moses is read, a veil lies over their heart; (2 Cor 3:14-15+) In his sermon to Jewish men who were resisting the Gospel Stephen explained “You men who are stiff-necked and uncircumcised in heart and ears are always (actively, continually, willfully) resisting the Holy Spirit; you are doing just as your fathers did. (Acts 7:51+) Jesus later used similar language when teaching in parables. He said, “He who has ears to hear, let him hear” (Matthew 11:15+), meaning that only those whose hearts were open to God’s truth would truly understand His message. This phrase points to the difference between hearing words physically and receiving them spiritually. Those who have “ears to hear” are those whom God has awakened to faith and understanding. In summary, this verse is both an explanation and a warning. Israel’s repeated stubbornness had produced a condition where they still lacked true understanding after forty years. It shows that exposure to truth does not guarantee spiritual insight. True understanding and faith are not achieved by human effort but are gifts of God’s grace, given to those who humble themselves and respond to His Word. It is a call to seek not only to witness God’s works but to know Him personally, allowing Him to open our hearts, eyes, and ears to His truth. Keil has an interesting explanation - 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 dullness 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. Compare Dt 4:26-31+ I call heaven and earth to witness against you today, that you will surely perish quickly from the land where you are going over the Jordan to possess it. You shall not live long on it, but will be utterly destroyed. 27 “The LORD will scatter you among the peoples, and you will be left few in number among the nations where the LORD drives you. 28 “There you will serve gods, the work of man’s hands, wood and stone, which neither see nor hear nor eat nor smell. 29 “But from there you will seek the LORD your God, and you will find Him if you search for Him with all your heart and all your soul. 30 “When you are in distress and all these things have come upon you (cf OT illustration of the effect of dis, in the latter days you will return to the LORD your God and listen to His voice. 31“For the LORD your God is a compassionate God; He will not fail you nor destroy you nor forget the covenant with your fathers which He swore to them. Bob Utley - “to this day” The blindness of Israel to their special place in YHWH’s eternal redemptive plan was not just an ancient problem (i.e., v. 4), but also a current problem (cf. Matt. 13:14–17; Mark 4:10–12; Luke 8:9–10; John 12:36b–43; Acts 28:26–27; and especially Rom. 11:25–32). “the LORD has not given you a heart to know, nor eyes to see, nor ears to hear” The Israelites of the exodus and wilderness wanderings saw the physical, but did not comprehend the spiritual dimension of YHWH’s actions (i.e., they were a special covenant people who were part of an eternal redemptive plan). This phrase becomes a metaphor for spiritual blindness and hardness (cf. multiple passages related to judicial hardening). There is a word play between Dt 29:2, “you have seen” and Dt 29:4, where it is stated they cannot see! This may refer to Israel’s rebellions mentioned in Dt 9:7–24. Without faith God is invisible in history, but with faith history becomes God’s track record. It takes a gift (i.e., “given,” Qal PERFECT) of YHWH’s grace for fallen humans to sense and understand His presence! (ED: BUT WILLFUL REJECTION OF REPEATED REVELATION IS A DANGEROUS PATH BECAUSE EVENTUALLY GOD MAY GIVE JUDICIAL BLINDNESS SO ONE CANNOT EVEN SEE SPIRITUAL TRUTH! THIS IS A FRIGHTENING PLACE TO BE. IF YOU ARE READING AND HAVE REPEATED REJECTED THE GOSPEL, BE VERY CAREFUL FOR YOU MAY BE ON THE PRECIPICE OF GOD'S JUDICIAL HARDENING!) Coakley - The words yet to this day at the beginning of v. 4 imply that things were about to change (ED: BUT IN FAR DISTANT FUTURE). Moses was laying the groundwork for a future work by God when He would circumcise their hearts and allow them to love Him with all their hearts (Dt 30:6). This indicates that God had to do a work first in their hearts so that they would have the capacity for faith and love for God as they should. Paul referred to this passage in Rm 11:8 in the context of the need for God’s grace for salvation. Israel needed grace to appropriately respond to God just as NT believers do. (Moody Bible Commentary) The Lord had not given them an understanding heart, simply because the people had not penitently sought it
Deuteronômio 29
Utley- Verses 5 and 6 show God’s providential care during the entire period of judgment known as the Wilderness Wandering Period (cf. 8:2–3). The Israelites were to help maintain the relationship by focusing on YHWH (not food, drink produced by human hands, but on His provision). But these verses also show the continual spiritual blindness of God’s people (cf. Isa. 6:9–10). Eugene Merrill: All this he did to manifest his providential care and thus, in the face of their total dependence on him, to prove to them that he was the Lord their God (Dt 29:6b [5b]; cf. Dt 4:35). The notion that the Lord can and does prove himself to be God by his mighty works of deliverance and provision is a major biblical and theological motif (cf. Ex 6:7; 7:5,17; 8:10,22; 9:14; 10:2; 14:4; Ezek 6:7,10,13-14; and passim in Ezekiel). (See all of Merrill's discussion of chapter 29 in Deuteronomy: An Exegetical and Theological Exposition- Page 30)
Deuteronômio 29
Utley has an interesting note - “So keep the words … do this” The conditional nature of the covenant (i.e., “keep,” Qal PERFECT and “do,” Qal PERFECT) is recurrent in Deuteronomy (cf. Dt 4:2, 6, 9, 15, 23, 40; 5:1, 10, 12, 29, 32; 6:2, 3, 12, 17, 25; 7:9, 11, 12; 8:1, 2, 6, 11; 10:13; 11:1, 8, 16, 22, 32; 12:1, 28, 32; 15:5; 16:12; 17:19; 19:9; 24:8; 26:16, 17, 18; 27:1; 28:1, 9, 13, 15, 45, 58; 29:9; 30:10, 16; 31:12; 32:46). Obedience is a visible measure of the spiritual faithfulness of Israel. To love YHWH is to obey YHWH! This verse was later read by the rabbis when some of the people were publicly whipped (cf. 25:3). It contains 13 words to correspond to 13 stripes. Psalm 78:38 was also read. Deuteronomy 29:10 "You stand today, all of you, before the LORD your God: your chiefs, your tribes, your elders and your officers, even all the men of Israel, De 4:10 31:12,13 2Chr 23:16 34:29-32 Ne 8:2 9:1,2,38 10:28 Joe 2:16,17 Rev 6:15 20:12 Deuteronomy 29 Resources - Multiple Sermons and Commentaries STANDING CORAM DEO Note that verses 10–13 are one long sentence in Hebrew. Thompson -These verses remind us of the final stages of the covenant ceremony before the oath is taken. The covenant community is assembled and the nature of the event is explained. Jack Deere - In Hebrew, the words all of you are standing (v. 10; cf. vv. 12, 15) imply some sort of formal ceremony for renewing the covenant. Today occurs three times (vv. 10, 15 [twice]) and this day occurs twice (vv. 12–13). So the stress was on the present, which meant that the Israelites were not entering into a new covenant, but were committing themselves afresh to the Mosaic Covenant. (See Bible Knowledge Commentary: Old Testament - Page 311). Utley - All these different groups are called upon to attest to their commitment to the covenant (cf. vv. 14–15). This is a formal covenant renewal ceremony! You stand today, all of you, before the LORD your God: your chiefs, your tribes, your elders and your officers, even all the men of Israel - All in this context (including next verse) indicates that there was not a single exception -- every soul was present at this time. The Hebrew word for before is panim which literally means "face," and the phrase "Coram Deo" means "before the face of God." This declaration should ilicit a sense of somber, sober, reverence and awe among all the people from the least to the leaders. Thompson on stand...before - The expression stand before Yahweh is a significant one. In Hebrew the verb has a reflexive sense, ‘You have taken your stand’. In a number of other Old Testament passages it is used in a similar way (Josh. 24:1; 1 Sam. 10:19). Keil on Deut. 29:10–15 - Summons to enter into the covenant of the Lord, namely, to enter inwardly, to make the covenant an affair of the heart and life. (ED: I AGREE WITH KEIL THAT THIS WAS CERTAINLY THE DESIRE OF MOSES FOR THE PEOPLE, THAT THEIR ENTRANCE INTO THE COVENANT WOULD NOT BE EXTERNAL AND PERFUNCTORY, BUT FROM THE HEART). Deuteronomy 29:11 your little ones, your wives, and the alien who is within your camps, from the one who chops your wood to the one who draws your water, alien: De 5:14 Ex 12:38,48,49 Nu 11:4 one who chops your wood: Jos 9:21-27 Ga 3:28 Col 3:11 Deuteronomy 29 Resources - Multiple Sermons and Commentaries EVERYONE CORAM DEO your little ones, your wives, and the alien who is within your camps, from the one who chops your wood to the one who draws your water - Notice it is not just the men who will called to enter into the covenant but everyone, even the alien (non-Jew but aligned with Israel - cf Ex 12:38+, Nu 11:4+). This is a national covenant! And everyone needed to understand they were Coram Deo and that God Himself was the participant party entering into the covenant. Thompson - The expression he who hews your wood and he who draws your water seems to have been a descriptive way of denoting the servile group in the land (cf. Josh. 9:21, 23, 27). Keil adds that the aliens included "the Midianites who joined the Israelites with Hobab (Nu 10:29), down to the very lowest servant, “from thy hewer of wood to thy drawer of water” (cf. Josh. 9:21, 27)." Deuteronomy 29:12 that you may enter into the covenant with the LORD your God, and into His oath which the LORD your God is making with you today, may enter De 5:2-3 Ex 19:5-6 Jos 24:25 2Ki 11:17 2Ch 15:12-15 oath: De 29:14 2Ch 15:12-15 Ne 10:28,29 Deuteronomy 29 Resources - Multiple Sermons and Commentaries THE PURPOSE OF THE NATIONAL ASSEMBLY that - ESV and NET = "so that" - expresses purpose of preceding statement you may enter (Lit = pass on) into the covenant (berit/berith/beriyth) with the LORD your God, and into His oath which the LORD your God is making (cutting - karath) with you today - The context above is everyone is "Coram Deo" (before the face of God), in the presence of God. The NLT says "the LORD is making thins covenant including the curses." Keep in mind that covenant was the most solemn and binding agreement into which two parties could enter in the ancient world. So now the second (and third generation) are preparing for entrance into this solemn, binding agreement. The question arises as to what does the phrase enter...into His oath mean? The NLT paraphrases it as follow = "The LORD is making this covenant, including the curses." The NJB has "sworn with imprecation." As noted below the Hebrew word alah is used 5x in this chapter. Note especially Dt 29:21 which is rendered "all the curses (alah; Lxx = ara)." (cf similar translation of alah in Dt 29:19, Dt 29:20). Here in Dt 29:12, the Septuagint translates oath with the Greek word ara which means curse. This helps understand Thompson's comment (see full comment below) that "this entry into the covenant is that Israel was also required to enter into the curse (’ālâ)" Oath (0423). אָלָה ʾālāh from verb alah = to swear, curse) A feminine noun meaning an oath, a sworn covenant, or a curse. The word signifies an oath to testify truthfully (Lev. 5:1; 1 Kgs. 8:31); a sworn covenant, bearing a curse if violated (Deut. 29:19; Neh. 10:29[30]); a curse from God for covenant violations (Deut. 29:20; 2 Chr. 34:24; Dan. 9:11); God’s judgment on sin (Deut. 30:7; Isa. 24:6; Zech. 5:3); and that which is accursed because of unfaithfulness, such as an adulterous wife or the erring tribe of Judah (Num. 5:27; Jer. 29:18; 42:18; 44:12). Swanson adds "1. curse, i.e., the invoking of divine harm as a retribution (Nu 5:23); 2. cursed, accursed, i.e., that which has been cursed (Nu 5:27; Jer 29:18; 42:18; 44:12); 3. oath, sworn agreement, public charge, i.e., a binding agreement that has divine sanctions for breaking (Ge 24:41) Alah - 30v - adjuration(1), curse(12), curses(6), oath(13). Gen. 24:41; Gen. 26:28; Lev. 5:1; Num. 5:21; Num. 5:23; Num. 5:27; Deut. 29:12; Deut. 29:14; Deut. 29:19; Deut. 29:20; Deut. 29:21; Deut. 30:7; 1 Ki. 8:31; 2 Chr. 6:22; 2 Chr. 34:24; Neh. 10:29; Job 31:30; Ps. 10:7; Ps. 59:12; Prov. 29:24; Isa. 24:6; Jer. 23:10; Jer. 29:18; Ezek. 16:59; Ezek. 17:13; Ezek. 17:16; Ezek. 17:18; Ezek. 17:19; Dan. 9:11; Zech. 5:3 Keil has a note on the Hebrew of enter into - עָבַר with בְּ, as in Job 33:28, “to enter into,” expresses entire entrance, which goes completely through the territory entered, and is more emphatic than בֹּוא בִבְרִית (2 Chron. 15:12). “Into the oath:” the covenant confirmed with an oath, covenants being always accompanied with oaths (vid., Ge. 26:28). ED COMMENT: The Lxx translates the Hebrew verb 'abar with the Greek verb parerchomai (para = beside, near + erchomai = come, go) which means to pass near, by or through as in the Lxx of Neh 9:11 = "they passed through the midst of the sea." Could this be an allusion to passing through the pieces as in covenant as in Jer 34:15-17, 18? Just wondering? Utley - The VERBAL (Qal INFINITIVE CONSTRUCT) literally means “pass over.” It is used only in the sense of entering into a covenant here. It is possibly connected to the idea of “cutting” a covenant by passing between the parts of the sacrificial animal as in Ge 15:17–18. The inference is that the fate of the animal will pass on to the one making the covenant if they disobey the stipulations. Thompson has an intriguing comment on may enter into the covenant with Yahweh -- This expression is found only here in this form and means literally ‘that you may pass over into the covenant of Yahweh’ (cf. Ge 15:17, 18+). A further feature of this entry into the covenant is that Israel was also required to enter into the curse (’ālâh). The text reads literally ‘for your crossing over into the covenant of Yahweh your God and into his curse’. The noun ‘curse’ refers to the curses of the covenant. When one enters a covenant he places himself in the position where the curses will fall upon him if he violates the covenant obligations. The sense is neatly captured in the JPSA translation ‘the covenant … with its sanctions’. TSK has an interesting note - This is an allusion to the solemn ceremony used by several ancient nations, when they entered into a covenant with each other. The victims, slain as a sacrifice on this occasion, were divided, and and parts laid asunder: the contracting parties then passed between them, imprecating, as a curse on those who violated the sacred compact, that they might in like manner be cut asunder. (Ge 15:10) St. Cyril, in his work against Julian, shows that passing between the divided parts of a victim was used also among the Chaldeans and other people. (Comment - while this is an interesting comment and may have been carried out, there is no record to state this solemn ceremony was performed. It is one of those secret things that belong to the LORD and which we will have to wait until Heaven to understand). It is also fascinating that even as Moses was about to pass on, he is led to call all of Israel to enter the covenant with the LORD, even as His successor Joshua would do just before he passed on to glory. We read about that covenant in Joshua 24:1-29 (this is long but worth reading to see how it parallels the covenant Moses is describing at the plains of Moab)... Then Joshua gathered all the tribes of Israel to Shechem, and called for the elders of Israel and for their heads and their judges and their officers; and they presented themselves before (COMPARE SIMILAR PHRASE OF "STAND...BEFORE" IN Dt 29:10) God. 2 Joshua said to all the people, “Thus says the LORD, the God of Israel, ‘From ancient times your fathers lived beyond the River, namely, Terah, the father of Abraham and the father of Nahor, and they served other gods. 3 ‘Then I took your father Abraham from beyond the River, and led him through all the land of Canaan, and multiplied his descendants and gave him Isaac. 4 ‘To Isaac I gave Jacob and Esau, and to Esau I gave Mount Seir to possess it; but Jacob and his sons went down to Egypt. 5 ‘Then I sent Moses and Aaron, and I plagued Egypt by what I did in its midst; and afterward I brought you out. 6 ‘I brought your fathers out of Egypt, and you came to the sea; and Egypt pursued your fathers with chariots and horsemen to the Red Sea. 7 ‘But when they cried out to the LORD, He put darkness between you and the Egyptians, and brought the sea upon them and covered them; and your own eyes saw what I did in Egypt. And you lived in the wilderness for a long time. (AKA 40 YEARS OF WILDERNESS WANDERING) 8 ‘Then I brought you into the land of the Amorites who lived beyond the Jordan, and they fought with you; and I gave them into your hand, and you took possession of their land when I destroyed them before you (SIHON AND OG). 9 ‘Then Balak the son of Zippor, king of Moab, arose and fought against Israel, and he sent and summoned Balaam the son of Beor to curse you. 10 ‘But I was not willing to listen to Balaam. So he had to bless you, and I delivered you from his hand. 11 ‘You crossed the Jordan and came to Jericho; and the citizens of Jericho fought against you, and the Amorite and the Perizzite and the Canaanite and the Hittite and the Girgashite, the Hivite and the Jebusite. Thus I gave them into your hand. 12‘ Then I sent the hornet before you and it drove out the two kings of the Amorites from before you, but not by your sword or your bow. 13 ‘I gave you a land on which you had not labored, and cities which you had not built, and you have lived in them; you are eating of vineyards and olive groves which you did not plant.’ 14 “Now, therefore, fear the LORD and serve Him in sincerity and truth; and put away the gods which your fathers served beyond the River and in Egypt, and serve the LORD. 15 “If it is disagreeable in your sight to serve the LORD, choose for yourselves today whom you will serve: whether the gods which your fathers served which were beyond the River, or the gods of the Amorites in whose land you are living; but as for me and my house, we will serve the LORD.” 16 The people answered and said, “Far be it from us that we should forsake the LORD to serve other gods; 17 for the LORD our God is He who brought us and our fathers up out of the land of Egypt, from the house of bondage, and who did these great signs in our sight and preserved us through all the way in which we went and among all the peoples through whose midst we passed. 18 “The LORD drove out from before us all the peoples, even the Amorites who lived in the land. We also will serve the LORD, for He is our God.” 19 Then Joshua said to the people, “You will not be able to serve the LORD, for He is a holy God. He is a jealous God; He will not forgive your transgression or your sins. 20 “If you forsake the LORD and serve foreign gods, then He will turn and do you harm and consume you after He has done good to you.” 21 The people said to Joshua, “No, but we will serve the LORD.” 22 Joshua said to the people, “You are witnesses against yourselves that you have chosen for yourselves the LORD, to serve Him.” And they said, “We are witnesses.” 23 “Now therefore, put away the foreign gods which are in your midst, and incline your hearts to the LORD, the God of Israel.” 24 The people said to Joshua, “We will serve the LORD our God and we will obey His voice.” 25 So Joshua made (CUT) a covenant with the people that day, and made for them a statute and an ordinance in Shechem. 26 And Joshua wrote these words in the book of the law of God; and he took a large stone and set it up there under the oak that was by the sanctuary of the LORD. 27 Joshua said to all the people, “Behold, this stone shall be for a witness against us, for it has heard all the words of the LORD which He spoke to us; thus it shall be for a witness against you, so that you do not deny your God.” 28 Then Joshua dismissed the people, each to his inheritance. 29 It came about after these things that Joshua the son of Nun, the servant of the LORD, died, being one hundred and ten years old. (Joshua 24:1-29+) Deuteronomy 29:13 in order that He may establish you today as His people and that He may be your God, just as He spoke to you and as He swore to your fathers, to Abraham, Isaac, and Jacob. establish: De 7:6 26:18,19 28:9 may be: Ge 17:7 Ge 26:3-4 Ge 28:13-15 Ex 6:7 Jer 31:31-33 32:38 Heb 11:16 Deuteronomy 29 Resources - Multiple Sermons and Commentaries Related Passages: Deuteronomy 1:8+ ‘See, I have placed the land before you; go in and possess the land which the LORD swore to give to your fathers, to Abraham, to Isaac, and to Jacob, to them and their descendants after them.’ Deuteronomy 6:10+ “Then it shall come about when the LORD your God brings you into the land which He swore to your fathers, Abraham, Isaac and Jacob, to give you, great and splendid cities which you did not build, Deuteronomy 9:5+ “It is not for your righteousness or for the uprightness of your heart that you are going to possess their land, but it is because of the wickedness of these nations that the LORD your God is driving them out before you, in order to confirm the oath which the LORD swore to your fathers, to Abraham, Isaac and Jacob. PURPOSE OF ENTERING COVENANT WITH YAHWEH in order that - Purpose of entering into the covenant with God. Eugene Merrill: It is important to remember that this was not so much a ceremony of covenant making as it was one of covenant affirmation or renewal. The original covenant had been made at Horeb, so what was in view here was the Lord's offer of the same covenant (albeit, with necessary amendments) to the next generation of Israelites. (See all of Merrill's discussion of chapter 29 in Deuteronomy: An Exegetical and Theological Exposition- Page 30) He may establish you today as His people and that He may be your God, just as He spoke to you and as He swore to your fathers, to Abraham, Isaac, and Jacob - His people means belonging to Him as possessor. Your God means Yahweh is their God in covenant. Thompson adds that "The covenant correlate ‘My people … Your God’ is a continuing theme of the Old Testament (Dt 26:17, 18; 28:9, etc. Cf. Ex 19:5) Jack Deere - In this covenant renewal the Israelites so committed themselves to obeying the LORD that He was able to confirm them as His people (v. 13) and Himself as their God. This was important because God had promised the patriarchs (Abraham, Isaac, and Jacob; cf. Dt 1:8; Dt 6:10; Dt 9:5, 27; Dt 30:20; Dt 34:4) that He would give their descendants that land. (See Bible Knowledge Commentary: Old Testament - Page 311). Occurrences of the phrases My people and Your God - Ex 6:7 Lev 26:12 Ps 50:7 Isa 40:1 Jer 7:23 Jer 11:4 Jer 30:22 Ezek 36:28 Joel 2:26 Joel 2:27 Deuteronomy 29:14 "Now not with you alone am I making this covenant and this oath, Jer 31:31-34 Heb 8:7-12 Deuteronomy 29 Resources - Multiple Sermons and Commentaries COVENANT EXTENDS TO FUTURE GENERATIONS Now not with you alone am I making (cutting - karath) this covenant (berit/berith/beriyth) and this oath (see note on "oath" above) - Moses is emphasizing that the covenant relationship with God is not restricted to the people physically standing before him. The next verse clarifies the meaning: it includes “both with those who stand here with us today… and with those who are not with us here today” (Deut 29:15). This means that the covenant applies not only to the present generation but also to their descendants who will live in the land in the future. Israel as a nation would remain under the covenant across generations. Peter Craigie - “those who are not with us here today” -- the reference is not to those who could not be present for some reason such as ill health. Rather, the words indicate the generations to be born in the future. The reference to future generations impressed even more firmly the responsibility incumbent on those who were present on the plains of Moab, for not only their own future, but also the future of their posterity would be contingent upon their obedience to the law of the covenant. The potential failure of any one generation, already potential in the elaboration of curses in ch. 28, reintroduces a solemn note in the subsequent discourse in ch. 29. (See The Book of Deuteronomy) Deuteronomy 29:15 but both with those who stand here with us today in the presence of the LORD our God and with those who are not with us here today with: De 5:3 Jer 32:39 50:5 Ac 2:39 1Co 7:14 Deuteronomy 29 Resources - Multiple Sermons and Commentaries PRESENT AND FUTURE GENERATIONS ADDRESSED but both with those who stand here with us today in the presence of the LORD our God and with those who are not with us here today - Covenant was binding on those who were not present to personally enter the covenant. those who are not with us here today - This extends the covenant beyond the immediate audience to future generations of Israelites who had not yet been born. In other words, the covenant relationship between God and Israel was not temporary or limited to one generation; it was ongoing and binding upon their descendants. Jack Deere point out there is an important principle here that "the obedience of that present generation had a great effect on those not yet born." (Bible Knowledge Commentary: Old Testament - Page 311). Keil - This covenant Moses made not only with those who are present, but with all whether present or not; for it was to embrace not only those who were living then, but their descendants also, to become a covenant of blessing for all nations (cf. Acts 2:39, and the intercession of Christ in John 17:20). Thompson - 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. There is a genealogical continuity to the covenant, not because God’s covenant mercies are an inalienable family right, but because God is faithful to his promise to extend his blessing to all who love him and obey his commandments. Each new generation must renew the covenant for itself and take its stand before Yahweh as did Israel of old. Then, having learnt again of God’s saving actions on their behalf and of his covenant stipulations, they accept the covenant for themselves in their own this day. Deuteronomy 29:16 (for you know how we lived in the land of Egypt, and how we came through the midst of the nations through which you passed; the nations: De 2:4,9,19,24 3:1,2 Deuteronomy 29 Resources - Multiple Sermons and Commentaries REMEMBER LIFE IN EGYPT AND PASSAGE THROUGH PAGAN NATIONS (for you know how we lived in the land of Egypt, and how we came through the midst of the nations through which you passed - Moses is reminding the people that they had firsthand knowledge of Egypt’s pagan environment. They had lived for centuries among a nation filled with idols, temples, and false gods. Even though the LORD delivered them from slavery, they had witnessed how deeply idolatry permeated Egyptian life. Because of this exposure, they understood the danger and temptation of adopting those practices. Peter Craigie: The Israelites already had some knowledge of foreign forms of worship; they had experience of foreign religion in Egypt and during their travels through the desert and to the east of the Dead Sea. They knew already the nature of that worship, its detestable things and idols, which were made from wood or stone and decorated with silver or gold. Thus, although the Israelites would meet an alien form of worship when they entered the Promised Land, they had already experienced various forms of alien culture and should be equipped to deal with it. Nevertheless, Moses warns the people once again: beware … (v. 17). (See The Book of Deuteronomy) and how we came through the midst of the nations through which you passed - During their journey from Egypt to the plains of Moab, Israel traveled near or through many pagan nations—such as Edom, Moab, and the Amorite territories. Along the way they observed the religious practices, shrines, and idols of these peoples. The next verse explains what they saw: “their abominations and their idols of wood, stone, silver and gold” (Deut 29:17). The purpose of Moses' reminder was as a warning. Because Israel had seen these idolatrous systems up close, they could not claim ignorance about their corrupting influence. The memory of Egypt and the nations they passed through should serve as a caution not to adopt those practices when they entered the Promised Land. The verse teaches that exposure to the world’s false gods should strengthen a believer’s resolve to remain loyal to the true God. Israel had seen the emptiness of idolatry and had witnessed the LORD’s power in delivering them from Egypt and its idolatry, so they were called to remain faithful to Him alone. Deuteronomy 29:17 moreover, you have seen their abominations and their idols of wood, stone, silver, and gold, which they had with them); idols: De 29:17 Deuteronomy 29 Resources - Multiple Sermons and Commentaries WATCH WHAT YOU WATCH! moreover, you have seen their abominations (shiqquts; LXX - bdelugma = detestable) and their idols of wood, stone, silver, and gold, which they had with them) - This continues the warning to the Israelites, because they have seen the pagan's abominations and their idols. The danger of seeing these things is that the flesh may be attracted to participate in these godless practices. And that is exactly what happened when they were ensnared by daughters of Moab in Nu 25:1-3+! The point is clear - WATCH WHAT YOU WATCH! John Schultz: Moses warns the people against idolatry. The Israelites had been familiar with the practices of idolatry in Egypt. Although the majority may not have been eyewitnesses, as their parents were, they must have had sufficient knowledge of the facts to understand what Moses referred to. The countries Israel passed through on their way to Canaan were Moab, Heshbon, and Bashan. The Bible does not give us much information about the practices of idolatry in Egypt, Canaan, and neighboring countries. Moses describes the idols as “detestable images.” The Hebrew word used is shiqquwts which Strongs defines as, “disgusting, i.e. filthy; especially idolatrous.” Archeology has brought to light that many idolatrous practices were linked to perverse sexual behavior. The Bible has coined for us the expression “abomination of desolation” which is used, among others, by Daniel and referred to by Christ when speaking about the coming of the Antichrist. Rich Cathers - The danger at the eye-gate- The Israelites would be facing all kinds of temptations because they had and will be exposed to the different perversions of the surrounding nations. Over and over God warns them not to go after the gods of the other nations, nor to do the things that they did. But part of the temptation comes simply from the fact that they’ve seen what goes on. Sin is birthed when we are carried away by our own inner lusts: (James 1:13-15KJV) Let no man say when he is tempted, I am tempted of God: for God cannot be tempted with evil, neither tempteth he any man: {14} But every man is tempted, when he is drawn away of his own lust, and enticed. {15} Then when lust hath conceived, it bringeth forth sin: and sin, when it is finished, bringeth forth death." But sometimes the lusts are started by the very things we allow ourselves to be exposed to: (Ge 3:6KJV) And when the woman saw that the tree was good for food, and that it was pleasant to the eyes, and a tree to be desired to make one wise, she took of the fruit thereof, and did eat, and gave also unto her husband with her; and he did eat." Sometimes you can’t avoid what you see. Sometimes you just can’t avoid the things in the world. But sometimes you can. Don’t expose yourself to more of the world than you need to be exposed to. It doesn’t mean that you’re going to stop sinning, but you can at least cheat your flesh from finding more ways to sin. (Notes) Abominations (08251) shiqquts from the shaqats = to detest - Lev 11:11, 13, 43+, Lev 20:25+, Dt 7:26, Ps 22:24) means disgusting, filthy, detestable, detestable thing. Shiqquts is a generic term for anything that is reprehensible to Yahweh because of its nature or effects. It refers especially to an idol per se (Jer 16:18, 2 Ki 23:13, 24) or to practices associated with idolatry (especially in Ezekiel 5:11+, Ezek 7:20+, Ezek 11:18, 21+ which led to the departure of the Shekinah glory of God from His Temple - He will never share His glory with another so called god!). Jesus commented on this prophetic event (which was still a prophecy at the time He spoke and as of 2015 is still prophetic) - "Therefore when you see the ABOMINATION OF DESOLATION which was spoken of through Daniel the prophet, standing in the holy place (let the reader understand)." (Mt 24:15+) In one of the more incredible uses of this word in the OT we see the wisest man in the OT is described as "going after" the detestable idols (1Ki 11:5) and even building a high place for them (1Ki 11:7). Woe! Before you cast a stone read 1 Cor 10:12! The Septuagint (LXX) translates shiqquts with the noun bdelugma (from bdelusso [word study] = emit foul odor, turn away thru loathing or disgust, abhor in turn related to bdeo = stink) describes that which is extremely hated or abhorred. These Bdelugma is the very word Jesus used in Mt 24:15+ to describe the "abomination", the future abomination which causes (spiritual) desolation, i.e. it creates either a horror in the mind of the beholders or an objective condition of spiritual devastation. Shiqquts is the second most common Hebrew term for abominations - toebah being the most common word. Sad, isn't it, that God needed two words for abomination! Such is the depraved nature of our hearts! Herman Austel writes that the noun shiqquts - This noun is always used in connection with idolatrous practices, either referring to the idols themselves as being abhorrent and detestable in God’s sight, or to something associated with the idolatrous ritual. Idols generally are referred to as an abomination (Jer 16:18; Ezek 5:11; 7:20; 2Chr 15:8, etc). Not only are the idols an abomination, but they that worship them “become detestable like that which they love” (Hos 9:10), for they identify themselves with the idols. Antiochus Epiphanes, as prophesied in Da 11:31, and who is typical of Antichrist, set up an altar to, and image of, Zeus in the Temple. This is called the “abomination that causes desolation,” a desecration of the altar which destroys its true purpose. Just so will Antichrist establish an abomination in the sanctuary, a demonic counterfeit worship (Da 9:27, 12:11). The “abominable filth” of Nah 3:6 is shiqquts. It seems likely that, since shiqquts is everywhere else clearly related to idolatrous worship, the same would be true here. It is important to recognize that by the use of such a strong word as shiqquts God wants his people to recognize the extreme seriousness and wickedness of this sin, however attractive and popular it might be. God’s own people need to view sin from God’s perspective (Dt 7:26). (Online TWOT) SHIQQUTS - 26V - Deut. 29:17; 1 Ki. 11:5; 1 Ki. 11:7; 2 Ki. 23:13; 2 Ki. 23:24; 2 Chr. 15:8; Isa. 66:3; Jer. 4:1; Jer. 7:30; Jer. 13:27; Jer. 16:18; Jer. 32:34; Ezek. 5:11; Ezek. 7:20; Ezek. 11:18; Ezek. 11:21; Ezek. 20:7; Ezek. 20:8; Ezek. 20:30; Ezek. 37:23; Dan. 9:27; Dan. 11:31; Dan. 12:11; Hos. 9:10; Nah. 3:6; Zech. 9:7 Deuteronomy 29:18 so that there will not be among you a man or woman, or family or tribe, whose heart turns away today from the LORD our God, to go and serve the gods of those nations; that there will not be among you a root bearing poisonous fruit and wormwood. among you: De 11:16,17 13:1-15 17:2-7 Heb 3:12 a root: Jer 9:15 Ho 10:4 Am 6:12 Ac 8:23 Heb 12:15 Deuteronomy 29 Resources - Multiple Sermons and Commentaries IDOLATRY IS LIKE A POISONOUS PLANT THAT TAKE ROOT So that - Term of purpose, in this case stating the purpose of the preceding warning. In Dt 29:18-21 Moses describes the inescapable judment for idolatry. There will not be among you a man or woman, or family or tribe, whose heart turns away today from the LORD our God, to go and serve (abad; LXX = latreuo = carry out religious duties in spirit of worship of) the gods of those nations; that there will not be among you a root bearing poisonous fruit and wormwood (laʿănâ) - The purpose of the preceding warning is that they would not be a rebellious people who turn away from God to idols that are like a root that could infect the entire nation with the poison of idolatry. The writer of Hebrews gives a similar picture warning "See (present tense - continually looking diligently) to it that no one comes short of the grace of God; that no root of bitterness springing up causes trouble, and by it many be defiled." (Heb 12:15+) Note the principle that when we allow sin to go unchecked, it can cause a "root of bitterness" to spring up, and cause many people to sin. Sin doesn’t just affect the sinner, but it can cause a "plant" with seeds to spring up and spread moral defilement through an entire body. Not just with bitterness but here in Deuteronomy with idolatry. Gerald Gerbrandt: After stating that the people as a whole have been confronted by the possibility of worshiping other gods, the text turns to the individual: It may be there there is among you a man or a woman . . . (v. 18). The phrase continues by including a family or tribe, but then concentrates on the individual person. This is more apparent in versions that retain the singular pronouns. (Deuteronomy: Believers Church Bible Commentary) Duane Christensen: The covenant community must be on guard against any member who, having taken the vows to YHWH, then decides that it is safe to do as he or she pleases (vv 18–19). The promises of God are conditioned on sincere and continued obedience, and the danger is that defection on the part of one person will infect the whole community. The whole community hence stands responsible for the individuals in their midst who make light of the obligations of the covenant. At the same time, these very individuals, with their reservations about keeping the covenant, stand responsible under the law for their own behavior. If an individual member of the community chooses the path of willful rebellion, “YHWH will single him out for misfortune from all the tribes of Israel according to all the curses of the covenant (that are) written in this scroll of the Torah” (v 20). The teaching of individual responsibility inherent in this text is developed further in Jeremiah, and even more so in Ezekiel. Peter Craigie: The metaphor indicates the permeation of evil throughout Israel because of the action of an individual, family, or tribe. To express it in another way, “no man is an island”; when a man or group sinned by serving other gods, that sin was like a poisonous branch with bitter fruit, which by its nature spoiled the whole tree. The emphasis is thus placed on Israel’s nature as a covenant community, the whole of which was affected, for good or evil, by the actions of its constituents. As a community, Israel would stand or fall; as a community, it would experience blessing or cursing. However, the anonymity of the individual within the community could lead to a wrong attitude of independence and a feeling of false security within the community, regardless of a man’s own righteousness—or lack of it. The theme is developed further in the following verses. (See The Book of Deuteronomy) Wormwood (03939) laanah (Hebrew laʿănâ; Greek apsinthos) refers to a bitter plant of the Artemisia family that grows in Palestine and is known for its intensely bitter taste, which made it a powerful biblical symbol of bitterness, sorrow, and divine judgment. Because the plant was so bitter—its Greek name meaning “undrinkable”—Scripture frequently uses it figuratively to portray moral corruption and the painful consequences of sin. Moses warned that a root of idolatry among Israel could produce “poisonous fruit and wormwood” (Deut. 29:18 NASB), while wisdom literature compares the seductive path of immorality to something that “in the end…is bitter as wormwood” (Prov. 5:4 NASB). The prophets likewise used the imagery to describe judgment and injustice: corrupt leaders “turn justice into wormwood” (Amos 5:7 NASB), and God warns He will feed His rebellious people “wormwood and give them poisoned water to drink” (Jer. 9:15; 23:15 NASB). Lamentations uses the term to portray deep personal anguish (“He has filled me with bitterness, He has made me drunk with wormwood,” Lam. 3:15,19 NASB). In the New Testament the symbolism reaches an apocalyptic climax when a star named Wormwood falls from heaven, making a third of the waters bitter and deadly (Rev. 8:10–11 NASB). Thus throughout Scripture wormwood becomes a vivid metaphor for the bitter consequences of sin, divine discipline, and profound sorrow. LA'ANA - 8V - Deut. 29:18; Prov. 5:4; Jer. 9:15; Jer. 23:15; Lam. 3:15; Lam. 3:19; Amos 5:7; Amos 6:12 Deuteronomy 29:19 "It shall be when he hears the words of this curse, that he will boast, saying, 'I have peace though I walk in the stubbornness of my heart in order to destroy the watered land with the dry.' this curse: De 29:12 Ge 2:17 he will boast : De 17:2 Nu 15:30,39 Ps 10:4-6,11 49:18 94:6,7 Pr 29:1 Jer 5:12,13 7:3-11 28:15-17 44:16,17,27 Eze 13:16,22 Eph 5:6 I walk: Nu 15:30 Ec 11:9 Ro 1:21 2Co 10:5 Eph 4:17 stubbornness, Jer 3:17 7:24 Deuteronomy 29 Resources - Multiple Sermons and Commentaries Related Passages: Jeremiah 7:4-8 “Do not trust in deceptive words, saying, ‘This is the temple of the LORD, the temple of the LORD, the temple of the LORD.’ 5 “For IF you truly amend your ways and your deeds, if you truly practice justice between a man and his neighbor, 6 if you do not oppress the alien, the orphan, or the widow, and do not shed innocent blood in this place, nor walk after other gods to your own ruin, 7 THEN I will let you dwell in this place, in the land that I gave to your fathers forever and ever. 8 “Behold, you are trusting in deceptive words to no avail. THE SMUGNESS OF SELF DECEPTION It shall be when he hears the words of this curse (ʾālāh), that he will boast (barak) - KJV = that he bless himself in heart." NET = "He secretly blesses himself." This is the description of someone totally deceived and enslaved to sin (See deceitfulness of sin). The dangerous root that bears poisonous fruit in verse 18 is now described as a man who in essence mocks the words of the curse. The Hebrew word for boast is barak which means in essence this deceived person actually "blesses himself" (or herself)! Edward Woods - The root that bears such evil fruit is now described as a person who hears the covenant sanctions (lit. ‘words of this curse’), but considers himself immune by invoking a blessing on himself (lit. ‘in his heart’), and thinking, I will be safe, even though I persist in going my own way (lit. ‘in the stubbornness of my heart’; cf. Jer. 7:4-8). The result of such rebellion would be the utter ruin of the watered land as well as the dry (i.e. as a raging bushfire destroys both dry and fresh trees alike; cf. 1 Kgs 18:38; Luke 23:31). Thus, if idolatry were to take root in Israel, the result would be the utter ruin of the nation (cf. 2 Kgs 17:7-23) (Thompson 1974:282). (See Deuteronomy: An Introduction and Commentary - Page 288) Saying, 'I have peace (shalom or safety) though I walk in the stubbornness (sheriruth) of my heart - As Jer 17:9 says "the heart is more deceitful than all else and is desperately sick, who can understand it?" Clearly the hearts of these individuals is totally deceived! They have no concept of what true peace is, which ultimately is peace with God (cf Ro 5:1+)! This passage teaches that outward conformity to the covenant even carrying out things like circumcision could not save a person whose heart remained rebellious. Daniel Block: The opening line of the idolater’s utterance is clear (v. 19b), reflecting the smugness of a man who imagines that the blessings listed in 28:1–14 are guaranteed for him unconditionally. (See Deuteronomy - Page 7)
Deuteronômio 29
Utley - This is a proverb whose exact meaning is unsure, but the context demands an idiom of complete destruction. Because of one stubborn violator of YHWH’s covenant all Israel would suffer. Today we might say, “one bad apple spoils the barrel” or “one bad egg spoils the omelet.” Stubbornness (08307) Sheriruth (שְׁרִרוּת) is a feminine Hebrew noun meaning “stubbornness” or “hardness,” derived from a root meaning to be firm, hard, or rigid. In the Old Testament it always appears with lēb (“heart”) and describes a heart that is hardened and unwilling to respond to God’s word. Rather than yielding to divine instruction, such a heart stubbornly follows its own plans and desires. Scripture portrays this condition as deliberate resistance to God’s counsel, where people refuse to listen and instead walk according to their own thoughts and impulses (Jer 7:24; Jer 11:8). This stubbornness often manifests in persistent evil and idolatry, as Israel follows “the stubbornness of their evil heart” (Jer 16:12; Jer 9:14). Those characterized by this hardened heart reject God’s warnings (Jer 13:10), persist in their own schemes (Jer 18:12), and falsely assure themselves of peace despite rebellion (Deut 29:19; Jer 23:17). Because of this persistent refusal to heed Him, God may ultimately give such people over to their own desires (Ps 81:12). Thus sheriruth depicts the tragic spiritual condition of a self-willed heart that resists God’s voice and chooses its own path instead. Sheriruth - 10v - Deut. 29:19; Ps. 81:12; Jer. 3:17; Jer. 7:24; Jer. 9:14; Jer. 11:8; Jer. 13:10; Jer. 16:12; Jer. 18:12; Jer. 23:17 Deuteronomy 29:20 "The LORD shall never be willing to forgive him, but rather the anger of the LORD and His jealousy will burn against that man, and every curse which is written in this book will rest on him, and the LORD will blot out his name from under heaven. shall never be willing to forgive him: Ps 78:50 Pr 6:34 Isa 27:11 Jer 13:14 Eze 5:11 7:4,9 8:18 9:10 Eze 14:7,8 24:14 Ro 8:32 11:21 2Pe 2:4,5 the anger: Ps 74:1 jealousy: Ex 20:5 34:14 Ps 78:58 79:5 Song 8:6 Eze 8:3,5 23:25 36:5 Na 1:2 Zep 1:18 1Co 10:22 burn: Ps 18:8 74:1 Heb 12:29 curse: De 27:15-26 28:15-68 blot out: Dt 9:14 Dt 25:19 Ex 32:32-33 Ps 69:28 Eze 14:7,8 Rev 3:5 Deuteronomy 29 Resources - Multiple Sermons and Commentaries Related Passages: Deuteronomy 9:14 ‘Let Me alone, that I may destroy them and blot out their name from under heaven; and I will make of you a nation mightier and greater than they.’ Deuteronomy 25:19 “Therefore it shall come about when the LORD your God has given you rest from all your surrounding enemies, in the land which the LORD your God gives you as an inheritance to possess, you shall blot out the memory of Amalek from under heaven; you must not forget. Exodus 32:32-33 (SEE COMMENT ON BOOK OF LIFE ON EX 32:32 “But now, if You will, forgive their sin–and if not, please blot me out from Your book which You have written!” 33 The LORD said to Moses, “Whoever has sinned against Me, I will blot him out of My book. 2 Kings 14:27 The LORD did not say that He would blot out the name of Israel from under heaven, but He saved them by the hand of Jeroboam the son of Joash. THE CERTAINTY OF JUDGMENT The LORD shall never be willing to forgive him - This statement is true but only for person who absolutely will not repent and believe, for God is alway willing to forgive the repentant believer. This refers to a person who knowingly rejects God’s covenant while presuming they will escape judgment (cf. Deut 29:19). The issue is defiant, hardened rebellion, not a repentant sinner seeking mercy. Such a person arrogantly believes they can follow their own sinful desires and still remain secure among God’s people. Moses warns that this kind of willful apostasy places a person outside the sphere of covenant forgiveness. Anyone who deliberately walked in the stubbornness of his own heart would not receive forgiveness (Dt 29:19; cf. Nu 14:19–20; 1 Kgs 8:30–50; Jer 31:34). Instead, the Lord’s anger and jealousy would burn against that individual, and the curses written in the covenant would fall upon him (Dt 29:20; cf. Dt 4:24; 6:15; 7:4).
Deuteronômio 29
Utley on jealousy - This term is derived from something dyed an intense red (i.e., when anger or zeal caused the blood to flush the face). Human emotions are used to describe YHWH’s emotions (anthropomorphism). He is zealous for His people (cf. Isa. 26:11). This zealousness can turn to jealousy (cf. Ezek. 5:13; 16:38, 42; 23:25; 36:5, 6; 38:19; Zeph. 1:18; 3:8). Jealousy (07068) qin'ah: A feminine noun meaning zeal, jealousy a state of ill will ranging even to anger, based on a perceived advantage, or a desire for exclusivity in relationship This word comes from the verb qānāʾ (7065), meaning to be jealous or zealous, and describes an intense fervor, passion, and emotion that is greater than a person’s wrath and anger (Prov. 27:4). It can be either good or bad: Phinehas was commended for taking up the Lord’s jealousy (Num. 25:11); but such passion can also be rottenness to the bones (Prov. 14:30). It is used to describe a spirit of jealousy, which comes on a man for his wife (Num. 5:14, 15, 29). Most often, however, this word describes God’s zeal, which will accomplish His purpose (2 Kgs. 19:31; Isa. 9:7[6]; 37:32); and will be the instrument of His wrath in judgment (Ps. 79:5; Ezek. 36:5, 6; Zeph. 3:8). Humans are often said in the Bible to be jealous. The Mosaic Law, for example, made provision for the jealous husband who suspected his wife of adultery (Num. 5:14–30). Isaiah wrote of nations being jealous of each other (Isa. 11:13; cf. Ezek. 35:11). In a positive sense, people can be zealous for the LORD (cf. 2 Ki. 10:16; Ps. 69:9). In reference to God, qinʾāh can be used positively or negatively. God is zealous to achieve his purposes (2 Ki. 19:31; Isa. 9:7; 37:32). God’s zeal for his people shames their enemies (Isa. 26:11). Metaphorically, the LORD is pictured as wearing zeal for a mantle (Isa. 59:17). God’s zeal often leads to punishment. The person who would break the Covenant would face God’s wrath (Deut. 29:20). His judgment could be brought against nations as well as individuals (Ezek. 16:38). When the LORD judges the nations, the earth will be devoured by the “fire of [God’s] jealousy” (Zeph. 3:8). Deuteronomy 29:21 "Then the LORD will single him out for adversity from all the tribes of Israel, according to all the curses of the covenant which are written in this book of the law. single him out: Jos 7:1-26 Eze 13:9 Mal 3:18 Mt 24:51 25:32,41,46 Deuteronomy 29 Resources - Multiple Sermons and Commentaries ALL THE CURSES COME ON HIM Then the LORD will single him out for adversity from all the tribes of Israel, according to all the curses (ʾālāh - translated "oath" in Dt 29:12) of the covenant (berit/berith/beriyth) which are written in this book of the law - This statement supports the premise described in Dt 29:12 that all who entered into the covenant with the LORD also entered into the curses of the covenant. If anyone broke the covenant (like the one in this passage), they would be guilty of all the curses of the covenant. Utley - “all the curses of the covenant” See Dt 29:27–28; Dt 27:15–26; Dt 28:15–19, 20–26, 27–37, 38–48, 49–57. Deuteronomy 29:22 "Now the generation to come, your sons who rise up after you and the foreigner who comes from a distant land, when they see the plagues of the land and the diseases with which the LORD has afflicted it, will say, Deuteronomy 29 Resources - Multiple Sermons and Commentaries WHEN CURSES FALL ON ISRAEL Now the generation to come - Now we have a future perspective on the past. As Michael Grisanti says "Moses looks to the future from the perspective of his time (Dt 29:16–21) and then looks back hypothetically from some future day (Dt 29:22–28). In a hypothetical scenario in which the nation of Israel has disobeyed the stipulations of the covenant and has been judged appropriately, later generations of Israelites as well as the nations of the world will be amazed at the destruction that has fallen on Israel. They will learn that the cause of all this sorrow was Israel’s violation of their covenant with the Lord by worshiping other gods." (See Deuteronomy - Page 75) Your sons who rise up after you and the foreigner who comes from a distant land, when they see the plagues of the land and the diseases with which the LORD has afflicted it, will say - Israel was meant to be a light to the Gentiles and attract them to Yahweh, but when they experience the curses of the covenant, they become a mockery to the Gentiles.
Deuteronômio 29
Utley - “The secret things belong to the LORD our God” This refers to (1) the destiny of humans (cf. Dt 29:19–20; (2) complete knowledge of God; or (3) to His future plans. John
Deuteronômio 29
Utley - but the things revealed belong to us” Humans are responsible for the light they have. If they have no contact with the Bible or the gospel, they are responsible for the revelation in nature (cf. Ps. 19:1–6; Romans 1) and an inner moral nature (cf. Romans 2). If they have been exposed to Scripture, they are responsible for it content! Believers can know truth and are responsible for it! QUESTION - What does it mean that the secret things belong to the Lord? GOTQUESTIONS.ORG ANSWER - Deuteronomy 29:29 says, “The secret things belong to the Lord our God, but the things revealed belong to us and to our children forever, that we may follow all the words of this law.” This verse comes at the end of a long passage where the Israelites renew the Mosaic Covenant and its laws before the Lord. The phrase the secret things belong to the Lord means that there are some things only God knows. He is omniscient, omnipotent, and omnipresent. He is also eternal (Psalm 90:2), knows the future (Jeremiah 29:11), and sees all things (Proverbs 15:3). Unlike God, humans are finite and limited in our knowledge—we cannot fully or completely know everything about God or His purposes. So the “secret things” that belong to the Lord are those things that only He knows as the Creator and Sustainer over all creation (Colossians 1:16–17). However, the fact that the secret things belong to the Lord does not mean that humans cannot know anything about God. In fact, Deuteronomy 29:29 also speaks of “things revealed.“ We can know a great deal about who God is and what He’s doing because He has revealed Himself to us through “the words of this law,” as Deuteronomy 29:29 says. Though God is mysterious, and certain “secret things” belong only to Him, He has chosen to reveal Himself to humanity through His Word (see 2 Timothy 3:16–17 and 2 Peter 1:20–21). More specifically, God has chosen to make Himself known to us through His Son, Jesus (John 1:14; Hebrews 1:1–3). God wants us to learn and know more about Him as we as we live our lives (Deuteronomy 4:34; Matthew 11:28–30). So, even though people can never gain knowledge of “the secret things [that] belong to the Lord,” they do have access to what is clearly revealed in His Word about who He is and how He wants them to live. Deuteronomy 29:29 can also be a source of encouragement for people facing difficult or challenging circumstances The words of Deuteronomy 29:29 can also be a source of encouragement for people facing difficult or challenging circumstances. If a parent loses a child, or a woman is abandoned by her husband, or a man loses his job, knowing that “the secret things belong to the Lord” can help them remember that God knows and sees all things. The “why“ of a tragedy may be one of the “secret things“ that God keeps hidden as part of His inscrutable plan. But He has promised to work even the most difficult circumstances for good on behalf of His chosen and loved people (Romans 8:28).