Deuteronômio 29
David Guzik · Citado em PreceptAustin
Deuteronômio 29
Guzik applies these miraculous remembrances = 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, cf Jn 6:32-40+) • In Him we conquer our enemies (Romans 8:37) • We can take the land of our spiritual enemies (2 Corinthians 10:4–5) Deuteronomy 29:7 "When you reached this place, Sihon the king of Heshbon and Og the king of Bashan came out to meet us for battle, but we defeated them; De 2:24-37 Dt 3:1-17 Nu 21:21-35 32:33-42 Ps 135:10-12 136:17-22 Deuteronomy 29 Resources - Multiple Sermons and Commentaries Related Passage: Deuteronomy 2:31-34+ “The LORD said to me, ‘See, I have begun to deliver Sihon and his land over to you. Begin to occupy, that you may possess his land.’ 32 “Then Sihon with all his people came out to meet us in battle at Jahaz. 33 “The LORD our God delivered him over to us, and we defeated him with his sons and all his people. 34 “So we captured all his cities at that time and utterly destroyed the men, women and children of every city. We left no survivor. YAHWEH GAVE THEM VICTORY OVER ENEMIES Moses seems to resume the speech. When you reached this place, Sihon the king of Heshbon and Og the king of Bashan came out to meet us for battle, but we defeated them - Moses says we defeated them but we know it was God and Israel that defeated them for we read in Dt 2:33+ that Yahweh delivered him over to them (God's sovereignty-Man's responsibility). Defeated (Lxx = patasso = inflicted a heavy blow)(05221)(nāḵāh) means to beat, to wound and can range from simply hitting to actually killing. There are many instances of striking physically (Ex. 21:15, 19; Job 16:10; Ps. 3:7; Song 5:7). Of Yahweh smiting the firstborn (Nu 3:13, 8:17), His own people (Nu 11:33). Of Moses striking the rock twice resulting in his not being allowed to enter the Promised Land (Nu 20:11) Frequently, nākāh is related to the Israelite conquest of Canaan. God used disease to smite the inhabitants of Canaan (Nu 14:12). This word is also used in a different sense, as when the men of Sodom and Gomorrah were stricken blind by the two angels (Ge 19:11); when a priest stuck a fork into the kettle (1 Sa 2:14); when people clapped their hands (2 Kgs. 11:12); or when people verbally abused Jeremiah (Jer. 18:18). God struck the Egyptians with plagues (Ex. 3:20); and struck people down in judgment (Isa. 5:25). Nakah in the (hif) = kill, slaughter, i.e., take the life of another (Ex 2:12); (hof) killed, slain (Nu 25:14,15, 18; Jer 18:21); Nakah in Deut - Deut. 1:4; Deut. 2:33; Deut. 3:3; Deut. 4:46; Deut. 7:2; Deut. 13:15; Deut. 19:4; Deut. 19:6; Deut. 19:11; Deut. 20:13; Deut. 21:1; Deut. 25:2; Deut. 25:3; Deut. 25:11; Deut. 27:24; Deut. 27:25; Deut. 28:22; Deut. 28:27; Deut. 28:28; Deut. 28:35; Deut. 29:7 Deuteronomy 29:8 and we took their land and gave it as an inheritance to the Reubenites, the Gadites, and the half-tribe of the Manassites. Deuteronomy 29 Resources - Multiple Sermons and Commentaries Related Passages: Deuteronomy 3:12-13+ “So we took possession of this land at that time. From Aroer, which is by the valley of Arnon, and half the hill country of Gilead and its cities I gave to the Reubenites and to the Gadites. 13 “The rest of Gilead and all Bashan, the kingdom of Og, I gave to the half-tribe of Manasseh, all the region of Argob (concerning all Bashan, it is called the land of Rephaim. Numbers 32:33+ So Moses gave to them, to the sons of Gad and to the sons of Reuben and to the half-tribe of Joseph’s son Manasseh, the kingdom of Sihon, king of the Amorites and the kingdom of Og, the king of Bashan, the land with its cities with their territories, the cities of the surrounding land. YAHWEH GAVE THEM LAND EAST OF JORDAN and we took their land and gave it as an inheritance to the Reubenites, the Gadites, and the half-tribe of the Manassites - It says we took, but they took because God gave. Here we see another manifestation of the gracious hand of Yahweh on Israel, giving land to 2.5 tribes. This should have been like a movie where one sees "previews of coming attractions." Eugene Merrill: From beginning to end, Israel's covenant history had been a record of miracle, and for this reason alone the present plea for covenant commitment was most reasonable indeed (See all of Merrill's discussion of chapter 29 in Deuteronomy: An Exegetical and Theological Exposition- Page 30) Gerald Gerbrandt: This survey focuses on three main events: (1) the escape from Egypt (Dt 29:2b-3); (2) the period of wandering in the wilderness (Dt 29:5-6); and (3) the defeat of Kings Sihon and Og in the Transjordan, a foretaste of the gift of the Promised Land (Dt 29:7-8). Each of these are well-known themes in Deuteronomy. References to God’s deliverance of Israel from Egypt, the most important of the three, pervade the whole book, consistently providing background to the preaching and motivation for obedience (Dt 1:27, 30; 4:20, 34, 37, 45, 46; 5:6, 15; 6:12, 21, 22; 7:8, 18- 19; 8:14; 9:7, 12, 26, 29; 11:3, 10; 13:5, 10; 15:15; 16:1, 3, 6, 12; 20:1; 23:4; 24:9, 18, 22; 25:17; 26:8; 29:25; 34:11). The period in the wilderness is treated both as a time of miraculous care, with God providing manna and water for Israel (the probably meaning of the clauses You have not eaten bread, and you not drunk strong drink; Dt 29:6; cf. Dt 8:3) and even taking care of their clothes (Dt 29:5; cf. Dt 8:4), and as a time of testing and discipline (Dt 29:6; cf. Dt 8:2-5). The defeat of Kings Sihon and Og is described in detail earlier in the book (Dt 2:24 – 3:17), and then mentioned again in the important Chapter 4 (Dt 4:46-47). The survey is brief, but it makes the point: covenant stipulations are not the beginning of the story but a framework for response to God after God has delivered them from slavery, provided for them in the wilderness, and started to give them the Promised Land. (Deuteronomy: Believers Church Bible Commentary) Deuteronomy 29:9 "So keep the words of this covenant to do them, that you may prosper in all that you do. De 29:1 4:6 Jos 1:7 1Ki 2:3 Ps 25:10 103:17,18 Isa 56:1,2,4-7 Jer 50:5 Lu 11:28 Heb 13:20,21 Deuteronomy 29 Resources - Multiple Sermons and Commentaries BECAUSE OF ALL LORD DID THEY SHOULD OBEY So - NET, ESV, NLT = Therefore, a term of conclusion. Based on this preceding review of the goodness and grace of God which He lavished on His chosen people Israel, this called for a simple conclusion. As Keil wrote "These benefits from the Lord demanded obedience and fidelity." Guzik - 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. Keep (shamar) the words of this covenant (berit/berith/beriyth) to do them, that you may prosper in all that you do - Based on all the positive things Yahweh had done for Israel, they should have a heart of gratefulness and a desire to keep the words of His covenant. Keep means to preserve or watch but keeping is always integrally related to doing or obeying. If you really keep the words, you will really do the words. God gives an added reason for obedience, that they would prosper in all their works which is how almost all translations render the Hebrew word sakal. However it is interesting that the Septuagint suggests the word may have a slightly different meaning, for the Greek word used to translate prosper (sakal) is the verb suniemi which means to understand, to put together the pieces of a puzzle (so to speak), to have the ability to comprehend or perceive clearly. In addition the Hebrew word sakal in the Hiphil stem (as in Dt 29:9) conveys the sense of to have insight, getting wisdom, gaining understanding, making one wise (as used in Ge 3:6) and is used this way in the only other use in Deuteronomy in Dt 32:29 "Would that they were wise, that they understood (sakal; Lxx = suniemi) this, That they would discern their future!" In light of their failure to have spiritual understanding in Deut 29:4, this would seem to least be a possible interpretation. Daniel Block: Within the chapter as a whole, verse 9 is a hinge. Here Moses challenges his audience to continue to prove their faith in Yahweh, keeping the words of this covenant by doing them. The covenant ceremonies Moses is about to supervise involve a reaffirmation of the commitments made earlier by the exodus generation and by the people gathered here in the presence of Moses (26:16–19). The clause “so that you may prosper in everything you do” highlights the future importance of maintaining the commitment the Israelites had shown in their victory over the Amorite kings. The dimensions of this prosperity are summarized in the blessings of Dt 28:1–14. (See Deuteronomy - Page 4) Utley on that you may prosper in all that you do” This VERB (BHiphil IMPERFECT) usually means “be prudent” or “circumspect,” but in the Hiphil stem it can mean “prosper,” “have success” (cf. Josh. 1:7–8; 1 Sa 18:5, 14, 15; 1 Kgs. 2:3; 2 Kgs. 18:7; 1 Chr. 22:13). Notice that success and prosperity are contingent on obedience!
Deuteronômio 29
Guzik - 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. 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. Michael Grisanti: Any Israelite who worships other gods and hopes to escape divine judgment by some deceptive means can expect to experience the full force of covenantal curse. Moses depicts an individual Israelite who, upon hearing the covenantal curses and the judgment they pronounce on idolatry, thinks he can escape that curse and still worship false gods. The clause at the end of this verse can be rendered literally, “thus destroying the watered with the parched.” The expression appears to be a proverbial observation employing a figure of speech called a merism, which suggests totality by referring to two polar elements. This clause affirms that the Israelite who violates the letter and even the spirit of the covenant will harm not only himself but also everything he touches—“the watered and the parched” (NET note). Although the sin might appear hidden and committed by only one person, it will affect the entire nation. (See Deuteronomy - Page 76) Utley on 'I have peace - This is the recurrent attitude of sinners who take God’s patience as an excuse to continue to rebel. God’s judgment, though often seemingly delayed, will call every stubborn covenant violation into account (i.e., we reap what we sow, cf. Job 34:11; Ps. 28:4; 62:12; Pro. 24:12; Eccl. 12:14; Jer. 17:10; 32:19; Matt. 16:27; 25:31–46; Rom. 2:6; 14:12; 1 Cor. 3:8; 2 Cor. 5:10; Gal. 6:7–10; 2 Tim. 4:14; 1 Pet. 1:17; Rev. 2:23; 20:12; 22:12). Eugene Merrill: To drive home his point, Moses appears to have cited a proverb to the effect that the wet (land?) and the dry alike were unable to escape the scorching heat of God's wrath (v. 19c [18c]). That is, even if one was a member of the covenant community and sought to protect himself by verbalizing covenant blessings, he would be no safer in his sin than the unbeliever who made no pretense and stood beneath no such contrived shelter. The appropriateness of the proverb is evident in the statements of the burning wrath and zeal of the Lord that follow (v. 20 [19]). (See all of Merrill's discussion of chapter 29 in Deuteronomy: An Exegetical and Theological Exposition) in order to destroy the watered land with the dry - KJV = to add drunkenness to thirst." NET = "This will destroy the watered ground with the parched." ESV = "This will lead to the sweeping away of moist and dry alike." NIV = " This will bring disaster on the watered land as well as the dry." Deere says this means "All Israelites would suffer in the judgment." (See Bible Knowledge Commentary: Old Testament - Page 311).
Deuteronômio 29
Guzik - 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. Michael Grisanti: To highlight the severity of the divine judgment this person will experience, Moses makes five powerful statements: 1 Yahweh will never be willing to forgive him, 2 his zealous wrath will burn against him, 3 all the covenantal curses will fall on him, 4 Yahweh will blot out his name and 5 the Lord will single him out for disaster or calamity. In this covenantal relationship between Israel and Yahweh, there are no secret sins in the ultimate sense. (SEE Deuteronomy - Page 62) Daniel Block: Because verses 19–21 focus on the apostasy and arrogant response of an individual, some argue that this paragraph concerns primarily individual infidelity. However, the quartette of subjects in verse 18 suggests a corporate interest as well. Furthermore, the sequel (vv. 22–28) portrays the effects of corporate and national rebellion. While interest in the individual is obvious, this person is singled out as a representative of the nation. The actions he performs, the disposition he expresses, and the fate he experiences represent the actions, disposition, and fate of the apostate nation as a whole. (SEE Deuteronomy - Page 7) Peter Craigie: Yet the emphasis on the community did not mean that the individual was an anonymous nonentity. The health and vitality of the whole community depended on the health and vitality of the religious commitment of each individual within it. Far from being anonymous, each individual carried a heavy burden of responsibility for the whole community. The element of responsibility is emphasized by another metaphor, which may have been an ancient proverb: the moist along with the parched shall be swept away. That is, because of the evil acts of one man (the one who thought to himself, I shall have peace), the whole community was in immediate danger of God’s judgment. The individual, however, would carry the heavy burden of responsibility (vv. 19–20); the curse of God would come upon him in its awesome dimensions. but rather the anger of the LORD and His jealousy (qin'ah)(Heb - "the wrath of the LORD and his zeal.") will burn (Heb "smoke, smolder") against that man, and every curse (ʾālāh - "the entire oath") which is written in this book will rest on ("will lie in wait against") him, and the LORD will blot out (obliterate) his name from under heaven - This is about as horrible a description of God's righteous just anger as can be found in all of the Bible! Not only does God say this man will be cursed in life, but he will be cursed in death! John's words confirm this man's eternal destiny for he writes "if anyone’s name was not found written in the book of life, he was thrown into the lake of fire (v14 "This is the second death, the lake of fire.)." (Rev 20:14+) Another way his name could be blotted out is to have no male heir. the anger of the LORD and His jealousy - This reflects God’s covenant jealousy. Because Israel belonged to the LORD in a unique relationship, turning to idols was spiritual betrayal. God’s jealousy is not sinful envy but His holy zeal to protect the covenant relationship (cf. Exod 20:5). (See Israel the Wife of Jehovah) Persistent idolatry therefore provokes divine judgment rather than mercy. every curse which is written in this book will rest on him - These curses refer primarily to the covenant judgments described earlier in Deuteronomy 28, including national disaster, exile, suffering, and ruin. The rebellious person who rejects God’s covenant cannot expect the blessings promised to the faithful but instead inherits the consequences of disobedience. the LORD will blot out his name from under heaven - This describes complete removal from the covenant community and from the memory of Israel. In biblical language, a person’s “name” represents their identity and legacy. To have one’s name blotted out signifies total judgment and exclusion, a warning that persistent rebellion against God ultimately leads to destruction. God warned that He would blot out such a person’s name from under heaven and separate him for judgment from among Israel (Dt 29:20–21; cf. Deut 9:14; 25:19). In other words, those who treated God’s covenant lightly and persisted in willful sin would eventually experience the very curses they ignored (cf. Josh 7:14–26; Acts 5:1–11).
Deuteronômio 29
Guzik - 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.. 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. Deuteronomy 29:23 'All its land is brimstone and salt, a burning waste, unsown and unproductive, and no grass grows in it, like the overthrow of Sodom and Gomorrah, Admah and Zeboiim, which the LORD overthrew in His anger and in His wrath.' brimstone: Job 18:15 Isa 34:9 Lu 17:29 Rev 19:20 salt: Jdg 9:45 Ps 107:34 Jer 17:6 Eze 47:11 Zep 2:9 Lu 14:34,35 like : Ge 14:2 19:24,25 Jer 20:16 Ho 11:8,9 Am 4:11 Deuteronomy 29 Resources - Multiple Sermons and Commentaries LIKE SODOM AND GOMORRAH All its land is brimstone and salt, a burning waste, unsown and unproductive, and no grass grows in it - This warning describes what the land of Israel would look like if the nation abandoned the LORD and embraced idolatry. portrays a land rendered completely barren by divine judgment. Brimstone (sulfur) and salt symbolize sterility and destruction—conditions where agriculture cannot survive. Instead of the fertile land flowing with “milk and honey,” the land would become a scorched wasteland where nothing grows. The imagery emphasizes that God’s covenant curses could reverse the very blessing He had promised to Israel. Brimstone burns and may be yellowish and somewhat acidic, and is found in volcanic regions as brittle crystalline “stones.” It was a part of the judgment on Sodom and Gomorrah (Ge 19:24). Salt impeded growth of plants when sown in the ground as in Jdg 9:45. like the overthrow of Sodom and Gomorrah, Admah and Zeboiim, which the LORD overthrew in His anger and in His wrath - God's judgment on disobedient Israel would be so marked it would be comparable to these legendary cities of evil (Admah and Zeboiim were in a treaty with them Ge 14:2). Overthrow describes demolishing or wiping out of the city of Sodom. It never was rebuilt or used again. The land will be as the Dead Sea area, which was the site of Sodom and Gomorrah (cf. Ge19:24–26). ESV Study Bible - Destruction of Sodom and Gomorrah is used several times in the Bible as the paradigmatic act of God’s judgment (Gen. 19:24–25; see, e.g., Amos 4:11; Matt. 10:14; 2 Pet. 2:6). (See ESV Study Bible - Page 223) Jack Deere suggests that "The future judgment (calamities and diseases on the land; cf. 28:22b, 59- 61) would be so severe that it was compared to the judgment that fell on Sodom and Gomorrah, and Admah and Zeboiim. These last two cities, near Sodom and Gomorrah, were in a treaty with them (Gen. 14:2). The land would be covered with salt and sulfur and therefore be unproductive. This comprehensive judgment must refer to the devastation in the Assyrian and Babylonian invasions." (See Bible Knowledge Commentary: Old Testament - Page 311).
Deuteronômio 29
Guzik - When they (THE NATIONS) see what happens to a nation who forsakes the LORD, they will be warned to obedience. God intended Israel to display His blessing to the nations when they obeyed Him (Deut 4:6–8), but their disobedience would also become a testimony—showing the world that God judges even His own people when they reject Him. Deuteronomy 29:25 "Then men will say, 'Because they forsook the covenant of the LORD, the God of their fathers, which He made with them when He brought them out of the land of Egypt. Because: Isa 47:6 Jer 40:2,3 50:7 they forsook the covenant: 1Ki 19:10-14 Isa 24:1-6 Jer 22:9 31:32 Heb 8:9 Deuteronomy 29 Resources - Multiple Sermons and Commentaries Related Passages: Judges 2:11-13+ Then the sons of Israel did evil in the sight of the LORD and served the Baals (Baal), 12 and they forsook ('azab) the LORD, the God of their fathers, who had brought them out of the land of Egypt, and followed other gods from among the gods of the peoples who were around them, and bowed themselves down to them; thus they provoked the LORD to anger. 13 So they forsook ('azab) the LORD and served Baal (Baal) and the Ashtaroth (Asherah) ANSWER TO THE DIVINE DESTRUCTION Then men will say - These men are in context of all the nations in the preceding passage. Note that this speaks of a future prophecy in the past tense, so sure is this prophecy to come to pass! Because they forsook ('azab - desert, abandon, turn away from) the covenant (berit/berith/beriyth) of the LORD - The basic reason for divine curses is because the nation abandoned the covenant they had entered into with Yahweh. See 2 Ki 17:9–23; 2 Chr. 36:13–21. Israel had entered into a solemn covenant with the LORD at Sinai, agreeing to worship Him alone and obey His commands (Exodus 19–24). When they later turned to idols and rejected His law, they were not merely committing isolated sins—they were breaking the covenant relationship itself. See Israel the Wife of Jehovah the God (Elohim) of their fathers, which He made with them when He brought them out of the land of Egypt - God had first redeemed Israel from slavery before establishing the covenant with them. Their obedience was meant to be a grateful response to His saving act. Therefore, turning away from Him was especially serious—it was ingratitude toward the God who had rescued them. When the nations later see Israel’s ruined land and suffering, they will understand the reason: Israel abandoned their covenant with the LORD. Their judgment would serve as a visible demonstration that the God of Israel is faithful not only to bless obedience but also to judge covenant rebellion. Privilege brings responsibility. Because Israel had been redeemed and entered into covenant with God, turning away from Him carried severe consequences. The passage teaches that rejecting the God who saves us is the deepest form of unfaithfulness. Forsook (leave) (05800) 'azab basically means to depart from something -- to leave, to forsake (48x), to leave (26x; "left" 22x), to loose, to depart, to abandon. Renn says "One significant concept that underlies the usage of this term is that of “abandonment,” particularly in regard to Israel’s neglect and rejection of their covenant obligations towards God. Theologically speaking, the idea of “forsaking” one’s covenant responsibility, in the sense of abandoning or neglecting it, is of prime importance. Azab in Deuteronomy - Deut. 12:19; Deut. 14:27; Deut. 28:20; Deut. 29:25; Deut. 31:6; Deut. 31:8; Deut. 31:16; Deut. 31:17; Deut. 32:36 Studies on Baal can be somewhat complicated because the same word baal can be either a verb (01166), a noun or a proper noun. Baal is also a component of many Hebrew names of places and persons. Baal - as a verb Baal - as a noun Baal - as a proper name Baal - used in combination of place names Baal - Baal-peor Baal - Dictionary Description (most of this information is extra-Biblical) Deuteronomy 29:26 'They went and served other gods and worshiped them, gods whom they have not known and whom He had not allotted to them. they went: Jdg 2:12-13 Jdg 5:8 2Ki 17:7-18 2Ch 36:12-17 Jer 19:3-13 44:2-6 gods whom: De 28:64 Deuteronomy 29 Resources - Multiple Sermons and Commentaries Related Passages: Judges 2:12-13+ and they forsook the LORD, the God of their fathers, who had brought them out of the land of Egypt, and followed other gods from among the gods of the peoples who were around them, and bowed themselves down to them; thus they provoked the LORD to anger. 13 So they forsook the LORD and served Baal and the Ashtaroth. FORSAKING GOD SEEKING "GODS" They went and served (abad; Lxx = latreuo = carry out religious duties in spirit of worship of) other gods (Elohim) and worshiped them - God has made men with a "God shaped vacuum" and if He does not fill the void, counterfeit gods will. And they will demand to be served and worshiped. The irony is that the Hebrew for dead gods is Elohim, the name of the true and living God! The verbs “served” and “worshiped” describe more than casual belief but they refer to active devotion and allegiance. Israel abandoned exclusive loyalty to the LORD and instead adopted the religious practices of surrounding nations, offering sacrifices, prayers, and reverence to idols. gods whom they have not known and whom He had not allotted to them - NET = "gods they did not know and that he did not permit them to worship." Unlike the LORD, who had revealed Himself through mighty acts, delivering them from Egypt, guiding them in the wilderness, and giving them His law, these idols had no real relationship with Israel and no history of saving them. They were foreign and powerless deities that Israel had no reason to trust. and whom He had not allotted to them - This emphasizes that Israel was uniquely assigned to belong to the LORD alone. While the nations followed their own gods, Israel’s portion was the LORD Himself (cf. Deut 4:19; 32:9). By worshiping other gods, Israel was violating the special relationship God had established with them. The verse highlights the seriousness of spiritual betrayal. Israel exchanged the living God who had redeemed them for powerless idols. The passage warns that turning from the true God to anything else—whether literal idols or modern substitutes—is a rejection of the relationship God has graciously given. Deuteronomy 29:27 'Therefore, the anger of the LORD burned against that land, to bring upon it every curse which is written in this book; curse: De 29:20,21 Dt 27:15-26 Dt 28:15-68 Lev 26:14-46 Da 9:11-14 Deuteronomy 29 Resources - Multiple Sermons and Commentaries BURNING DIVINE ANGER Therefore - Term of conclusion. Based on forsaking God and seeking false gods. Therefore connects this judgment to the previous verses: Israel had forsaken the covenant and served other gods (Deut 29:25–26). Because of this rebellion, God’s anger was aroused. In Scripture, God’s anger is not uncontrolled emotion but His righteous response to sin and covenant betrayal. The anger of the LORD burned against that land - Israel’s obedience or disobedience affected not only individuals but the condition of the land itself. The land God had given them as a blessing would suffer devastation when the people rejected Him (cf. Deut 28:23–24, 38–42). to bring upon it every curse which is written in this book - The righteous wrath of God's promised covenant curses fell on the people of the Promised Land. These curses refer to the warnings recorded earlier in Deuteronomy 28, including famine, disease, invasion, exile, and desolation. The point is that Israel’s later suffering would not be random—it would be the fulfillment of the covenant warnings God had already revealed. Utley makes a good point on "“the anger of the LORD burned against the land” The land is effected by Israel’s sin (cf. Ge. 3:17) and human sin in general (cf. Ro. 8:18–22). God uses natural phenomena to redirect mankind’s thoughts and priorities. God is faithful not only to bless obedience but also to carry out the consequences of disobedience. Covenant privilege does not eliminate accountability; rather, it increases responsibility to remain faithful to the God who established the relationship. Deuteronomy 29:28 and the LORD uprooted them from their land in anger and in fury and in great wrath, and cast them into another land, as it is this day.' uprooted them: De 28:25,36,64 1Ki 14:15 2Ki 17:18,23 2Ch 7:20 Ps 52:5 Pr 2:22 Jer 42:10 Lu 21:23,24 as it is this day: De 6:24 8:18 Ezr 9:7 Da 9:7 Deuteronomy 29 Resources - Multiple Sermons and Commentaries Related Passages: 1 Kings 14:15 “For the LORD will strike Israel, as a reed is shaken in the water; and He will uproot Israel from this good land which He gave to their fathers, and will scatter them beyond the Euphrates River, because they have made their Asherim, provoking the LORD to anger. ISRAEL CAST OUT OF PROMISED LAND and the LORD uprooted them from their land - The phrase “uprooted them” uses imagery drawn from agriculture. Just as a plant can be pulled out of the soil where it once grew, Israel could be removed from the land God had planted them in. The land of Canaan was a gift from God and a central part of His covenant promise (Genesis 12:7; Deut 11:12). But their continued enjoyment of that land depended on faithfulness to Him. If they abandoned the covenant, they could be torn out of the land they once possessed. Note that this speaks of a future prophecy in the past tense, so sure is this prophecy to come to pass! Israel had been "planted" in the Promised Land but would now be uprooted and be banished from the land and deported to another land. in anger and in fury and in great wrath - Moses emphasizes the seriousness of the judgment with three expressions “anger… fury… great wrath.” This piling up of terms underscores that exile would not be a minor discipline but a severe act of divine judgment against persistent idolatry and covenant violation. and cast them into another land - This refers to the exile among foreign nations, where Israel would live under the rule of other peoples rather than in the land God had promised them. Historically this was fulfilled when the Assyrians exiled the northern kingdom (722 BC) and the Babylonians exiled Judah (586 BC). as it is this day - This indicates that the reality of exile later became visible proof of Moses’ warning. The devastation and displacement would testify that the covenant curses had indeed come to pass. Michael Grisanti: Because of that rebellion, Yahweh (according to the depicted scenario) brought upon his covenantal people the curses delineated in chs. 27–28. Using two verbs of violence, he “uprooted” them from their land and “thrust” them into a foreign land, away from the place of covenantal blessing—all this for the opportunity to worship gods that are lifeless and powerless! (See Deuteronomy - Page 79) Gerald Gerbrandt: The representative or paradigmatic sin is idolatry, transgression against the foundational commandment: they have turned and served other gods (v. 26; cf. v. 18). As result, the anger of the Lord was kindled against that land, bringing upon it every curse written in this book (v. 27; cf. vv. 20-21). The anger of God receives greater attention in these two paragraphs than anywhere else in Deuteronomy. After declaring that God’s wrath and zeal will burn against them (v. 20 NIV) in the first paragraph, the second expands this with four further references to God’s anger (vv. 23, 24, 27, 28; here in vv. 16-19 are five of Deuteronomy’s thirteen uses of this term) and warns of God’s fury and great wrath (v. 28). It is the “fundamental breach of covenant,” the betrayal of the mutual agreement (26:16-19) that Israel has solemnly sworn to accept that precipitates this heightened sense of passion (McConville 2002: 418). God’s anger in Deuteronomy thus is directed at Israel, the same people God has loved and chosen as his treasured possession (e.g., 7:6). (Deuteronomy: Believers Church Bible Commentary) Daniel Block: This speech is filled with irony. Like those who had come out of Egypt (cf. v. 4), the future generation of Israelites envisioned here seems clueless about spiritual realities, apparently having forgotten Yahweh their God, his covenant (4:23; cf. 29:25), and the event at which they formally became the people of Yahweh (cf. 4:9– 14). Furthermore, they abandoned the one who had revealed himself so dramatically in their rescue from Egypt and at Sinai in favor of other gods that they did not know (v. 26; cf. 11:28; 13:2[3], 13[14]). By contrast, the anonymous speaker is keenly aware of the special covenant relationship that existed between Yahweh and Israel: of Israel’s origins in Egypt and Yahweh’s gracious acts of redemption, of Yahweh’s passion for his people, of his personal involvement in their demise, and of the written Torah and every curse written in it. The concluding note, “as it is now,” does not refer to the immediate rhetorical situation, but reflects the context and perspective of the interlocutor. “Now” is the day of Israel’s judgment. (See Pentateuch - Page 2563) This verse teaches that persistent rejection of God’s covenant eventually results in loss of the blessings that accompany it. The land that symbolized God’s favor could be taken away if the people abandoned the God who gave it. Yet even within these warnings, Scripture later promises that repentance could lead to restoration (Deut 30:1–5). Deuteronomy 29:29 "The secret things belong to the LORD our God, but the things revealed belong to us and to our sons forever, that we may observe all the words of this law. secret: Job 11:6,7 28:28 Ps 25:14 Pr 3:32 Jer 23:18 Da 2:18,19,22 Da 2:27-30 4:9 Am 3:7 Mt 13:35 Joh 15:15 21:22 Ac 1:7 Ro 11:33,34 16:25,26 1Co 2:16 revealed: Ps 78:2-7 Isa 8:20 Mt 11:27-30 13:11 Joh 20:31 Ro 16:26 2Ti 1:5 3:16 and to our: De 6:7 30:2 Deuteronomy 29 Resources - Multiple Sermons and Commentaries DIVINE SECRETS REVEALED THINGS The secret things belong to the LORD our God, God doesn’t choose to tell us everything. He doesn’t have to tell us everything. His ways are far beyond ours. Such as the mysterious relationship of divine sovereignty and human free will which is beyond the scope of human rationalization, and is a matter that can only be fully comprehended by God. This makes me think of the mysterious interaction of Moses charge in Dt 10:16+ for the Israelites to "circumcise your heart" and God's provision to do so in Dt 30:6+ declaring "the LORD your God will circumcise your heart." Only a person with a circumcised heart could truly obey the commands of the covenant.