Deuteronômio 29

Deuteronômio 29

Wiersbe - The covenant declared in Deuteronomy wasn’t different from the covenant given at Mount Sinai. Rather, it was an explanation and application of that covenant to the new generation and their new situation in the Promised Land. If what Moses taught in Deuteronomy had been a separate covenant, he would have offered blood sacrifices to seal the covenant as he did at Sinai (Ex. 24:3–8+; Heb. 9:18–22+ - ED: GREAT POINT!). Many (ED: ACTUALLY MOST) of the people who accepted the covenant at Sinai had perished in the wilderness, but there was still a “nation of Israel” that was accountable to the Lord to obey that covenant (Deut. 4–5). Future generations in Great Britain were both benefited and obligated when King John signed the Magna Carta in 1215, and so were future generations of Americans when the Constitution of the United States went into effect in 1789. Future generations of Jews were bound by the covenant made by their ancestors at Sinai, and that covenant wasn’t annulled until Christ died on the cross (Col. 2:11–14+). (ED: COMPARE - Hebrews 8:13+ = "When He said, “A new covenant,” He has made the first obsolete. But whatever is becoming obsolete and growing old is ready to disappear.") (Wiersbe Bible Commentary - OT) The wording...was not meant to reflect the making of a new covenant, but the renewing of the Mosaic Covenant made at Horeb Jack Deere (who is former professor of Old Testament theology at Dallas Theological Seminary, often considered a dispensationalist seminary) - The words, the covenant... in Moab, in addition to the covenant He had made with them at Horeb, have led some to posit the existence of a separate covenant (i.e., a Palestinian Covenant) in addition to the Mosaic Covenant. The wording, however, was not meant to reflect the making of a new covenant, but the renewing of the Mosaic Covenant made at Horeb. Moses' fourth address introduces no new covenantal provisions that were not already made explicit in his other speeches. So Deuteronomy 29:2-30:20 recapitulates the covenant details laid down in the preceding chapters. (See Bible Knowledge Commentary for all comments on Deuteronomy). POSB - It should be noted that some commentators refer to chapters 29–30 as the Palestinian covenant; whereas other commentators prefer to look upon these chapters as a renewal and reaffirmation of the covenant given at Mt. Sinai. Whatever the case, the new information about the restoration of Israel is definitely a new revelation, a new promise to be added to the covenant given to God’s people. J Vernon McGee (who trained at Dallas Theological Seminary, a dispensationalist seminary so it is not surprising he holds the view this is the Palestinian Covenant) - Chapters 29 and 30 are considered the Palestinian covenant. Dr. Lewis Sperry Chafer (ED: dispensationalist) considered chapters 28–30 to be the covenant. The Scofield Reference Bible (ED: dispensationalist) considers it to be Dt 29:1–30:10 with chapter 29 as the introduction. In my notes I take chapter 29 through the first ten verses of chapter 30 as being the covenant, although the covenant proper is in the first ten verses of chapter 30+. This chapter 29 is a preliminary. The covenant made in Horeb was the Ten Commandments or what we know as the Mosaic Law. The covenant which God is going to make with them here relates to the land, and it is called the Palestinian covenant. God makes this covenant with them just before they enter the land. (See Thru the Bible) Coakley - Moses had effectively blended the covenant that the Lord made with the nation’s first generation at Horeb with the words of this covenant, which Moses gave to the second generation in the land of Moab. (Moody Bible Commentary) Michael Grisanti (COMMENTING ON DEUTERONOMY 29): Moses begins this section by reminding the children of Israel of Yahweh’s faithfulness to them in bringing them from Egypt to the plains of Moab, as well as of the covenantal relationship into which they are entering with the Lord—a relationship that promises cursing for disobedience and blessing for obedience. In the light of those realities, Moses challenges Israel to renew this covenant and choose life and blessing rather than death and cursing. (See Deuteronomy - Page 62) Reginald Showers - God established the Palestinian Covenant at the end of Israel’s 40 years of wilderness wandering, just a short time before the nation was to invade Canaan (Dt. 29:5–8). The place of its establishment was the land of Moab (Dt. 29:1), east of the Dead Sea across from the land of Canaan. The parties of the covenant were God, the new generation of Israelites which was to invade Canaan, and succeeding generations of the nation. In Deuteronomy 29:14–15 Moses said to Israel, “Neither with you only do I make this covenant and this oath, But with him who standeth here with us this day before the Lord our God, and also with him who is not here with us this day.” As a new generation was about to begin a new chapter in Israel’s history, it had to be reminded in a solemn way of Israel’s special covenant relationship with Jehovah. This reminder appears to have been the purpose of the Palestinian Covenant. (Borrow There really is a difference! page 92) Covenant (01285) berit/berith/beriyth means covenant, treaty, compact, agreement between two parties (first use in God's covenant with Noah - Ge 6:18, 9:9, 11, 12, 13, 15, 16, 17). As discussed more below beriyth describes a compact made by passing between pieces of flesh. Covenant is a solemn, binding arrangement between two parties and entails a variety of responsibilities, benefits and penalties depending on the specific covenant which is being studied. OT covenants were made between God and man (eg, God with Noah - Ge 6:18, with Abram - Ge 15:18) or between men (Abraham and Abimelech - Ge 21:27, Isaac and Abimelech - Ge 26:28, Jacob and Laban - Ge 31:44) (For summary of covenants see - Covenant in the Bible). ISBE says that "In essence a covenant is an agreement, but an agreement of a solemn and binding force. The early Semitic idea of a covenant was doubtless that which prevailed among the Arabs. This was primarily blood-brotherhood, in which two men became brothers by drinking each other’s blood. (Ed: Now that sounds serious to me! See illustration in pagan culture) Covenant can be summarized as follows… (1) Between two parties (sometimes equal, other times superior to inferior) -- (a) nations -- (peace) treaty, alliance of friendship (b) individuals -- a pledge or agreement with mutual obligations to each other (c) monarch and subjects (2Sa 3:21, 5:3, 1Chr 11:3) -- a constitution (d) God and man -- Noahic, Abrahamic, Mosaic, Davidic, New Covenants. When God makes a covenant, He enters into an agreement to commit Himself to give what He promises. It is purely an act of grace. TWOT adds that… Apart from blood ties the covenant was the way people of the ancient world formed wider relationships with each other The accounts of the relationship between David and Jonathan are the only unequivocal mention of a compact between two individuals in the Old Testament (1Sa 18:3; 20:8; 23:18). It is spoken of as “a covenant of the Lord” because the Lord witnessed the transaction and protected the legal order. (2) Accompanied by (a) signs (also witnesses, memorials, shared meals) (b) sacrifices, (c) solemn, binding oaths -- sealing the relationship with promises of blessing for keeping the covenant and curses for breaking the covenant (d) Sometimes with written document on which the words of the covenant, its terms in the form of promises and stipulations were spelled out, witnessed to, signed and sealed. Behm (TDNT) notes that in ancient times There is no firmer guarantee of legal security peace or personal loyalty than the covenant (e.g., Amos 1:9). (3) Is depicted in the idiomatic phrase "make (cut) a covenant" in which there is was a blood sacrifice as part of the covenant ritual. QUESTION - What is the Palestinian Covenant? (DISCLAIMER - AFTER STUDYING THIS SECTION, I DO NOT THINK THE TEXT STRONGLY SUPPORTS CALLING THIS A SEPARATE COVENANT -- THE PALESTINIAN COVENANT -- BUT THIS EXPLANATION FROM GOTQUESTIONS.ORG IS INCLUDED FOR THE SAKE OF COMPLETENESS.) (S. Michael Houdmann of Gotquestions.org writes "As a ministry, we believe dispensationalism and premillennialism are far more biblically sound theological systems." Therefor it is not surprising they espouse the Palestinian Covenant) ANSWER - The so-called (ED: BOLDING IS MINE) Palestinian Covenant is recorded in Deuteronomy 29:1–29 and Deuteronomy 30:1–10 and was made between God and Israel right before Moses died and Israel entered the Promised Land. The Bible never uses the term “Palestinian Covenant,” and Moses certainly never would have called the land “Palestine,” but the term has become common usage. This covenant is also called the Land Covenant because many of the promises relate to Israel’s possession of the land. God made this covenant with Israel after the Mosaic Covenant and after Israel had wandered in the wilderness for forty years. God made this covenant with Israel while they were in Moab waiting to go into the Promised Land, and the covenant would serve this new generation of Israelites as a reminder of their special covenant relationship with God. The Palestinian Covenant has many similarities to the Mosaic Covenant made at Mount Sinai but is a separate and distinct covenant as clearly seen in Deuteronomy 29:1. “These are the words of the covenant which the Lord commanded Moses to make with the children of Israel in the land of Moab, besides the covenant which He made with them in Horeb.” Before making this covenant with Israel, God reminded them that if they obeyed the Mosaic Law, He would bless the nation abundantly and warned them that disobedience to the Law would result in His cursing the nation (Deuteronomy 28:1-68). Besides the promises that God would bless them if they obeyed His commandments and curse them if they disobeyed, the Palestinian Covenant also contains some special promises to Israel that many believe will not be completely fulfilled until the millennial reign of Christ. First, God promised to gather the scattered Israelites from all over the world and to bring them back into the land He had promised to their ancestors (Deuteronomy 30:3-5). Second, God promised to regenerate the Israelites of that time and their descendants by circumcising their hearts so that they would love Him totally (Deuteronomy 30:6). Third, God promised to judge Israel’s enemies (Deuteronomy 30:7), and, fourth, He promised that the Israelites would obey God and that God would prosper them in their obedience (Deuteronomy 30:8-9). While some might see these promises being fulfilled when Israel was returned from captivity in Babylon at the time of Ezra and Nehemiah, there seem to be some aspects of this that have not been fully realized yet. For example, the promised restoration of Israel to the land would not happen until all the blessings and curses promised them were fulfilled (Deuteronomy 30:1), and we know that Israel as a nation rejected Jesus Christ as their Messiah and was once again cursed and cut off from the land when the Romans conquered Jerusalem in A.D. 70. Second, we see that one of the promises in this covenant was that God would circumcise their hearts (Deuteronomy 30:6) so that they and their descendants would obey Him (Deuteronomy 30:8). These same promises are repeated in Jeremiah 32:36-44+ and Ezekiel 36:22-38+ and are part of the blessings and promises of the New Covenant. Also, it seems that the final or ultimate restoration of Israel to the land and to an everlasting relationship with God is what Paul is looking forward to in Romans 11:25-26 when he says that “a partial hardening has happened to Israel until the fullness of the Gentiles has come in and thus all Israel will be saved.” The Palestinian Covenant also serves to reinforce the promises made to Abraham, Isaac and Jacob that God would establish Israel as His chosen people (Deuteronomy 29:13). Even though God set before Israel the promise of His blessings for obedience and His curses for disobedience, He knew full well they would turn from Him and His covenant and turn to idols. This is why He also promised to one day restore them to the land and have compassion on them (Deuteronomy 30:1-3). Therefore, the ultimate outcome of this covenant does not depend on Israel and its obedience, but instead it depends on God and His faithfulness. The Palestinian Covenant focuses on what God is going to do more than what Israel is supposed to do. While Israel’s prosperity is closely tied to her obedience to God’s commands, and they will still be punished for their disobedience to God, there is coming a day when God will return them to the land (the full extent of the land as outlined in Genesis 15:18-21), and they will possess it, and God will bless them forever. At that time God will circumcise their hearts so they will obey Him (Deuteronomy 30:6). This covenant is again reaffirming the Abrahamic Covenant in that someday the seed of Abraham will possess the Promised Land forever. Unlike the Mosaic Covenant whose promises are conditional upon Israel’s obedience to the Law, ultimate fulfillment of the promises of the Palestinian Covenant are not dependent upon Israel’s obedience. Instead, the Palestinian Covenant is an unconditional, eternal covenant (Ezekiel 16:60) (ED COMMENT - I DO NOT THINK EZEKIEL 16:60 SUPPORTS A "PALESTINIAN COVENANT" BUT I THINK THIS PASSAGE TAKEN IN THE CONTEXT OF THE BOOK OF EZEKIEL CLEARLY REFERS TO THE NEW COVENANT AS ELABORATED ON IN Ezekiel 36:26-27+) because it is a part of the Abrahamic Covenant and an amplification of it. GotQuestions.org Deuteronomy 29:2 And Moses summoned all Israel and said to them, "You have seen all that the LORD did before your eyes in the land of Egypt to Pharaoh and all his servants and all his land; have seen: Ex 8:12 19:4 Jos 24:5,6 Ps 78:43-51 105:27-36 Deuteronomy 29 Resources - Multiple Sermons and Commentaries This verse begins Moses' next address (some say it is his third - first Dt 1:1, second Dt 4:44, some writers say it is his fourth - first Dt 1:1, second Dt 4:44, third - Dt 27:1, fourth Dt 29:1), in which he summarizes the covenant (Dt 29:2-30:20). In this first section (Dt 29:2-8) Moses gives the second generation a review of the faithfulness of Yahweh and to give them hope for the future, because if Yahweh did this in the past, He can do it again in the future. And Moses summoned all Israel and said to them - This is now the entire nation. How the message was heard by all is not stated, but somehow they all heard the message. "You have seen all that the LORD did before your eyes in the land of Egypt to Pharaoh and all his servants and all his land - Of course this is the second generation and although some may have childhood memories of this event, most had not literally seen these things with their own eyes. Clearly Moses identifies this generation with the former and thus speaks as if they had seen these events. This statement is similar to his statement to the second generation is Dt 1:30 declaring "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." By recalling “Pharaoh and all his servants and all his land,” Moses is reminding Israel that God’s judgment was total and decisive. Egypt, the most powerful empire of the ancient world, was utterly humbled so that Israel might know that their deliverance came not by human strength but by the hand of the living God. This was meant to strengthen their faith and obedience as they prepared to enter Canaan, where they would face new nations and new temptations. Psalm 105:5 commands, “Remember the wondrous works that He has done, His miracles, and the judgments He uttered.” Moses wanted Israel to understand that the same God Who had defeated Pharaoh would also be faithful to bless OR discipline ("curse") them according to their obedience or disobedience! This verse also reveals something profound about God’s character. His acts in Egypt were not only displays of His power but also demonstrations of His covenant love and justice. He redeemed His people from slavery to make them His own. Deuteronomy 7:8+ says "but because the LORD loved you and kept the oath which He swore to your forefathers, the LORD brought you out by a mighty hand and redeemed you from the house of slavery, from the hand of Pharaoh king of Egypt." 🙏 THOUGHT - This verse underscores the importance of remembering God’s works as the foundation of faith. Forgetfulness leads to disobedience, but remembrance leads to trust and covenant loyalty. As an aside, this is one of the reasons I strongly advocate continually memorizing God's Word and reviewing memorized passages. Have you ever memorized God's Word? It's a great impediment to forgetting the God of the Word! See Memorizing His Word and Memory Verses by Topic.