All of you stand today in the presence of Yahweh your God: your heads, your tribes, your elders, and your officers, even all the men of Israel,
Parallel Translations
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All of you stand today in the presence of Yahweh your God: your heads, your tribes, your elders, and your officers, even all the men of Israel,
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Ye stand this day all of you before the LORD your God; your captains of your tribes, your elders, and your officers, with all the men of Israel,
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(29-9) Ye are standing this day all of you before the LORD your God: your heads, your tribes, your elders, and your officers, even all the men of Israel,
Cross-references (11)
Passages linked to Deuteronomy 29:10 in the Treasury of Scripture Knowledge, ordered by reader-vote popularity; verse text shown in World English Bible.
- Deuteronomy 4:10 the day that you stood before Yahweh your God in Horeb, when Yahweh said to me, “Assemble the people to me, and I will make them hear my words, that they may learn to fear me all the days that they live on the earth, and that they may teach their children.”
- Deuteronomy 31:12-13 Assemble the people, the men and the women and the little ones, and the foreigners who are within your gates, that they may hear, learn, fear Yahweh your God, and observe to do all the words of this law, and that their children, who have not known, may hear and learn to fear Yahweh your God, as long as you live in the land where you go over the Jordan to possess it.”
- 2 Chronicles 34:29-32 Then the king sent and gathered together all the elders of Judah and Jerusalem. The king went up to Yahweh’s house, with all the men of Judah and the inhabitants of Jerusalem, the priests, the Levites, and all the people, both great and small; and he read in their hearing all the words of the book of the covenant that was found in Yahweh’s house. The king stood in his place, and made a covenant before Yahweh, to walk after Yahweh, and to keep his commandments, and his testimonies, and his statutes, with all his heart, and with all his soul, to perform the words of the covenant that were written in this book. He caused all who were found in Jerusalem and Benjamin to stand. The inhabitants of Jerusalem did according to the covenant of God, the God of their fathers.
- Nehemiah 8:2 Ezra the priest brought the law before the assembly, both men and women, and all who could hear with understanding, on the first day of the seventh month.
- Nehemiah 9:1-2 Now in the twenty-fourth day of this month the children of Israel were assembled with fasting, with sackcloth, and dirt on them. The offspring of Israel separated themselves from all foreigners and stood and confessed their sins and the iniquities of their fathers.
- Nehemiah 9:38 Yet for all this, we make a sure covenant, and write it; and our princes, our Levites, and our priests, seal it.”
- Nehemiah 10:28 The rest of the people, the priests, the Levites, the gatekeepers, the singers, the temple servants, and all those who had separated themselves from the peoples of the lands to the law of God, their wives, their sons, and their daughters—everyone who had knowledge, and understanding—
- Joel 2:16-17 Gather the people. Sanctify the assembly. Assemble the elders. Gather the children, and those who nurse from breasts. Let the bridegroom go out of his room, and the bride out of her room. Let the priests, the ministers of Yahweh, weep between the porch and the altar, and let them say, “Spare your people, Yahweh, and don’t give your heritage to reproach, that the nations should rule over them. Why should they say among the peoples, ‘Where is their God?’ ”
- Revelation 6:15 The kings of the earth, the princes, the commanding officers, the rich, the strong, and every slave and free person, hid themselves in the caves and in the rocks of the mountains.
- Revelation 20:12 I saw the dead, the great and the small, standing before the throne, and they opened books. Another book was opened, which is the book of life. The dead were judged out of the things which were written in the books, according to their works.
- 2 Chronicles 23:16 Jehoiada made a covenant between himself, all the people, and the king, that they should be Yahweh’s people.
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Explain this verse (16 sources)
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Geneva Bible translators 1599 · Public Domain Who knoweth your hearts, and therefore ye may not…
Who knoweth your hearts, and therefore ye may not think to dissemble with him.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain Deu 29:10 Ye stand this day all of you…
Deu 29:10 Ye stand this day all of you before the LORD your God; your captains of your tribes, your elders, and your officers, [with] all the men of Israel,
Ver. 10. Before the Lord.] Who seeth your inside also, and is intimo vestro vobis intimior.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain Before the Lord your God; in his presence, who…
Before the Lord your God; in his presence, who sees your hearts and carriages; and before his tabernacle, where it is probable they were now called together, and assembled for this work. See Deu 29:2.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
Matthew Henry 1710 · Public Domain It appears by the length of the sentences here,…
It appears by the length of the sentences here, and by the copiousness and pungency of the expressions, that Moses, now that he was drawing near to the close of his discourse, was very warm and zealous, and very desirous to impress what he said upon the minds of this unthinking people. To bind them the faster to God and duty, he here, with great solemnity of expression (to make up the want of the external ceremony that was used Exo 24:4 etc.), concludes a bargain (as it were) between them and God, an everlasting covenant, which God would not forget and they must not. He requires not their explicit consent, but lays the matter plainly before them, and then leaves it between God and their own consciences. Observe,
I. The parties to this covenant. 1. It is the Lord their God they are to covenant with, Deu 29:12. To him they must give up themselves, to him they must join themselves. "It is his oath; he has drawn up the covenant and settled it; he requires your consent to it; he has sworn to you and to him you must be sworn." This requires us to be sincere and serious, humble and reverent, in our covenant-transactions with God, remembering how great a God he is with whom we are covenanting, who has a perfect knowledge of us and an absolute dominion over us. 2. They are all to be taken into covenant with him. They were all summoned to attend (Deu 29:2), and did accordingly, and are told (Deu 29:10) what was the design of their appearing before God now in a body - they were to enter into covenant with him. (1.) Even their great men, the captains of their tribes, their elders and officers, must not think it any disparagement to their honour, or any diminution of their power, to put their necks under the yoke of this covenant, and to draw in it. They must rather enter into the covenant first, to set a good example to their inferiors. (2.) Not the men only, but their wives and children, must come into this covenant; though they were not numbered and mustered, yet they must be joined to the Lord, Deu 29:11. Observe, Even little ones are capable of being taken into covenant with God, and are to be admitted with their parents. Little children, so little as to be carried in arms, must be brought to Christ, and shall be blessed by him, for of such was and is the kingdom of God. (3.) Not the men of Israel only, but the stranger that was in their camp, provided he was so far proselyted to their religion as to renounce all false gods, was taken into this covenant with the God of Israel, forasmuch as he also, though a stranger, was to be looked upon in this matter as a son of Abraham, Luk 19:9. This was an early indication of favour to the Gentiles, and of the kindness God had in store for them. (4.) Not the freemen only, but the hewers of wood and drawers of water, the meanest drudge they had among them. Note, As none are too great to come under the bonds of the covenant, so none are too mean to inherit the blessings of the covenant. In Christ no difference is made between bond and free, Col 3:11. Art thou called being a servant? Care not for it, Co1 7:21. (5.) Not only those that were now present before God in this solemn assembly, but those also that were not here with them were taken into covenant (Deu 29:15): As with him that standeth here with us (so bishop Patrick thinks it should be rendered) so also with him, that is not here with us this day; that is, [1.] Those that tarried at home were included; though detained either by sickness or necessary business, they must not therefore think themselves disengaged; no, every Israelite shares in the common blessings. Those that tarry at home divide the spoil, and therefore every Israelite must own himself bound by the consent of the representative body. Those who cannot go up to the house of the Lord must keep up a spiritual communion with those that do, and be present in spirit when they are absent in body. [2.] The generations to come are included. Nay, one of the Chaldee paraphrasts reads it, All the generations that have been from the first days of the world, and all that shall arise to the end of the whole world, stand with us here this day. And so, taking this covenant as a typical dispensation of the covenant of grace, it is a noble testimony to the Mediator of that covenant, who is the same yesterday, today, and for ever.
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II. The summary of this covenant. All the precepts and all the promises of the covenant are included in the covenant-relation between God and them, Deu 29:13. That they should be appointed, raised up, established, for a people to him, to observe and obey him, to be devoted to him and dependent on him, and that he should be to them a God, according to the tenour of the covenant made with their fathers, to make them holy, high, and happy Their fathers are here named, Abraham, Isaac, and Jacob, as examples of piety, which those were to set themselves to imitate who expected any benefit from the covenant made with them. Note, A due consideration of the relation we stand in to God as our God, and of the obligation we lie under as a people to him, is enough to bring us to all the duties and all the comforts of the covenant.
III. The principal design of the renewing of this covenant at this time was to fortify them against temptations to idolatry. Though other sins will be the sinner's ruin, yet this was the sin that was likely to be their ruin. Now concerning this he shows,
1. The danger they were in of being tempted to it (Deu 29:16, Deu 29:17): "You know we have dwelt in the land of Egypt, a country addicted to idolatry; and it were well if there were not among you some remains of the infection of that idolatry; we have passed by other nations, the Edomites, Moabites, etc. and have seen their abominations and their idols, and some among you, it may be, have liked them too well, and still hanker after them, and would rather worship a wooden god that they can see than an infinite Spirit whom they never saw." It is to be hoped that there were those among them who, the more they saw of these abominations and idols, the more they hated them; but there were those that were smitten with the sight of them, saw the accursed things and coveted them.
2. The danger they were in if they yielded to the temptation. He gives them fair warning: it was at their peril if they forsook God to serve idols. If they would not be bound and held by the precepts of the covenant, they would find that the curses of the covenant would be strong enough to bind and hold them.
(1.) Idolatry would be the ruin of particular persons and their families, Deu 29:18-21, where observe,
[1.] The sinner described, Deu 29:18. First, He is one whose heart turns away from his God; there the mischief begins, in the evil heart of unbelief, which inclines men to depart from the living God to dead idols. Even to this sin men are tempted when they are drawn aside by their own lusts and fancies. Those that begin to turn from God, by neglecting their duty to him, are easily drawn to other gods: and those that serve other gods do certainly turn away from the true God; for he will admit of no rivals: he will be all or nothing. Secondly, He is a root that bears gall and wormwood; that is, he is a dangerous man, who, being himself poisoned with bad principles and inclinations, with a secret contempt of the God of Israel and his institutions and a veneration for the gods of the nations, endeavours, by all arts possible, to corrupt and poison others and draw them to idolatry: this is a man whose fruit is hemlock (so the word is translated, Hos 10:4) and wormwood; it is very displeasing to God, and will be, to all that are seduced by him, bitterness in the latter end. This is referred to by the apostle, Heb 12:15, where he is in like manner cautioning us to take heed of those that would seduce us from the Christian faith; they are the weeds or tares in a field, which, if let alone, will overspread the whole field. A little of this leaven will be in danger of infecting the whole lump.
[2.] His security in the sun. He promises himself impunity, though he persists in his impiety, Deu 29:19. Though he hears the words of the curse, so that he cannot plead ignorance of the danger, as other idolaters, yet even then he blesses himself in his own heart, thinks himself safe from the wrath of the God of Israel, under the protection of his idol-gods, and therefore says, "I shall have peace, though I be governed in my religion, not by God's institution, but by my own imagination, to add drunkenness to thirst, one act of wickedness to another." Idolaters were like drunkards, violently set upon their idols themselves and industrious to draw others in with them. Revellings commonly accompanied their idolatries (Pe1 4:3), so that this speaks a woe to drunkards (especially the drunkards of Ephraim), who, when they are awake, being thirsty, seek it yet again, Pro 23:35. And those that made themselves drunk in honour of their idols were the worst of drunkards. Note, First, There are many who are under the curse of God and yet bless themselves; but it will soon be found that in blessing themselves they do but deceive themselves. Secondly, Those are ripe for ruin, and there is little hope of their repentance, who have made themselves believe that they shall have peace though they go on in a sinful way. Thirdly, Drunkenness is a sin that hardens the heart, and debauches the conscience, as much as any other, a sin to which men are strangely tempted themselves even when they have lately felt the mischiefs of it, and to which they are strangely fond of drawing others, Hab 2:15. And such an ensnaring sin is idolatry.
[3.] God's just severity against him for the sin, and for the impious affront he put upon God in saying he should have peace though he went on, so giving the lie to eternal truth, Gen 3:4. There is scarcely a threatening in all the book of God that sounds more dreadful than this. O that presumptuous sinners would read it and tremble! For it is not a bug-bear to frighten children and fools, but a real declaration of the wrath of God against the ungodliness and the unrighteousness of men, Deu 29:20, Deu 29:21. First, The Lord shall not spare him. The days of his reprieve, which he abuses, will be shortened, and no mercy remembered in the midst of judgment. Secondly, The anger of the Lord, and his jealousy, which is the fiercest anger, shall smoke against him, like the smoke of a furnace. Thirdly, The curses written shall lie upon him, not only light upon him to terrify him, but abide upon him, to sink him to the lowest hell, Joh 3:36. Fourthly, His name shall be blotted out, that is, he himself shall be cut off, and his memory shall rot and perish with him. Fifthly, He shall be separated unto evil, which is the most proper notion of a curse; he shall be cut off from all happiness and all hope of it, and marked out for misery without remedy. And (lastly) All this according to the curses of the covenant, which are the most fearful curses, being the just revenges of abused grace.
(2.) Idolatry would be the ruin of their nation; it would bring plagues upon the land that connived at this root of bitterness and received the infection; as far as the sin spread, the judgment should spread likewise.
[1.] The ruin is described. It begins with plagues and sicknesses (Deu 29:22), to try if they will be reclaimed by less judgments; but, if not, it ends in a total overthrow, like that of Sodom, Deu 29:23. As that valley, which had been like the garden of the Lord for fruitfulness, was turned into a lake of salt and sulphur, so should the land of Canaan be made desolate and barren, as it has been ever since the last destruction of it by the Romans. The lake of Sodom bordered closely upon the land of Israel, that by it they might be warned against the iniquity of Sodom; but, not taking the warning, they were made as like to Sodom in ruin as they had been in sin.
[2.] The reason of it is enquired into, and assigned. First, It would be enquired into by the generations to come (v. 22), who would find the state of their nation in all respects the reverse of what it had been, and, when they read both the history and the promise, would be astonished at the change. The stranger likewise, and the nations about them, as well as particular persons, would ask, Wherefore hath the Lord done thus unto this land? v. 24. Great desolations are thus represented elsewhere as striking the spectators with amazement, Kg1 9:8, Kg1 9:9; Jer 22:8, Jer 22:9. It was time for the neighbours to tremble when judgment thus began at the house of God, Pe1 4:17. The emphasis of the question is to be laid upon this land, the land of Canaan, this good land, the glory of all lands, this land flowing with milk and honey. A thousand pities that such a good land as this should be made desolate, but this is not all; it is this holy land, the land of Israel, a people in covenant with God; it is Immanuel's land, a land where God was known and worshipped, and yet thus wasted. Note, 1. It is no new thing for God to bring desolating judgments upon a people that in profession are near to him, Amo 3:2. 2. He never does this without a good reason. 3. It concerns us to enquire into the reason, that we may give glory to God and take warning to ourselves. Secondly, The reason is here assigned, in answer to that enquiry. The matter would be so plain that all men would say, It was because they forsook the covenant of the Lord God of their fathers, Deu 29:25. Note, God never forsakes any till they first forsake him. But those that desert the God of their fathers are justly cast out of the inheritance of their fathers. They went and served other gods (Deu 29:26), gods that they had no acquaintance with, nor lay under any obligation to either in duty of gratitude; for God has not given the creatures to be served by us, but to serve us; nor have they done any good to us (as some read it), more than what God has enabled them to do; to the Creator therefore we are debtors, and not to the creatures. It was for this that God was angry with them (Deu 29:27), and rooted them out in anger, Deu 29:28. So that, how dreadful soever the desolation was, the Lord was righteous in it, which is acknowledged, Dan 9:11-14. "Thus" (says Mr. Ainsworth) "the law of Moses leaves sinners under the curse, and rooted out of the Lord's land; but the grace of Christ towards penitent believing sinners plants them again upon their land, and they shall no more be pulled up, being kept by the power of God," Amo 9:15.
[3.] He concludes his prophecy of the Jews' rejection just as St. Paul concludes his discourse on the same subject, when it began to be fulfilled (Rom 11:33), How unsearchable are God's judgments, and his ways past finding out! So here (Deu 29:29), Secret things belong to the Lord our God. Some make it to be one sentence, The secret things of the Lord our God are revealed to us and to our children, as far as we are concerned to know them, and he hath not dealt so with other nations: but we make it two sentences, by which, First, We are forbidden curiously to enquire into the secret counsels of God and to determine concerning them. A full answer is given to that question, Wherefore has the Lord done thus to this land? sufficient to justify God and admonish us. But if any ask further why God would be at such a vast expense of miracles to form such a people, whose apostasy and ruin he plainly foresaw, why he did not by his almighty grace prevent it, or what he intends yet to do with them, let such know that these are questions which cannot be answered, and therefore are not fit to be asked. It is presumption in us to pry into the Arcana imperii - the mysteries of government, and to enquire into the reasons of state which it is not for us to know. See Act 1:7; Joh 21:22; Col 2:18. Secondly, We are directed and encouraged diligently to enquire into that which God has made known: things revealed belong to us and to our children. Note, 1. Though God has kept much of his counsel secret, yet there is enough revealed to satisfy and save us. He has kept back nothing that is profitable for us, but that only which it is good for us to be ignorant of. 2. We ought to acquaint ourselves, and our children too, with the things of God that are revealed. We are not only allowed to search into them, but are concerned to do so. They are things which we and ours are nearly interested in. They are the rules we are to live by, the grants we are to live upon; and therefore we are to learn them diligently ourselves, and to teach them diligently to our children. 3. All our knowledge must be in order to practice, for this is the end of all divine revelation, not to furnish us with curious subjects of speculation and discourse, with which to entertain ourselves and our friends, but that we may do all the words of this law, and be blessed in our deed.
Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Gill 1763 · Public Domain Ye stand this day all of you before the…
Ye stand this day all of you before the Lord your God,.... Being gathered together at the door of the tabernacle, at the summons of Moses. Aben Ezra interprets it round about the ark, which was the symbol of the divine Presence:
your captains of your tribes; the heads and rulers of them:
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your elders and your officers, with all the men of Israel; not the seventy elders only, but their elders in their several tribes, cities, and families, men of gravity and prudence, as well as of age, and who were in some place of power and authority or another: and the "officers" may design such who attended the judges, and executed their orders; see Deu 16:18; and with them were the common people, the males, who were grown persons. Aben Ezra thinks they stood in the order in which they here are mentioned, which is not improbable; next to Moses the princes, then the elders, and after them the officers, and next every man of Israel, the males; and then the little ones with the males; after them the women, and last of all the proselytes.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Adam Clarke 1810 · Public Domain Verse 10. Ye stand - all of you before…
Verse 10. Ye stand - all of you before the Lord] They were about to enter into a covenant with God; and as a covenant implies two parties contracting, God is represented as being present, and they and all their families, old and young, come before him.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain Deu 29:10-12. Ye stand — before the Lord your…
Deu 29:10-12. Ye stand — before the Lord your God — They were assembled at the tabernacle, from whence he delivered these words to them by the priests and Levites, Deu 27:9; Deu 27:14. Thy stranger —
Such strangers as had embraced their religion: all sorts of persons, yea, even the meanest of them. Into covenant, and into his oath — A covenant confirmed by a solemn oath. Hebrew, באלתו, bealatho, his adjuration, execration, or curse; for they entered into this covenant with imprecations upon themselves if they did not perform faithfully their engagements.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain Doctors. Hebrew Shoterim. Septuagint Grammateisagogeis, (Calmet) "officers, heralds," &c.…
Doctors. Hebrew Shoterim. Septuagint Grammateisagogeis, (Calmet) "officers, heralds," &c. Chap. i. 15., and xix. 18., they are translated magistros, "masters of magistrates." (Haydock)
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain Ye stand this day all of you before the…
Ye stand this day all of you before the Lord your God--The whole congregation of Israel, of all ages and conditions, all--young as well as old; menials as well as masters; native Israelites as well as naturalized strangers--all were assembled before the tabernacle to renew the Sinaitic covenant. None of them were allowed to consider themselves as exempt from the terms of that national compact, lest any lapsing into idolatry might prove a root of bitterness, spreading its noxious seed and corrupt influence all around (compare Heb 12:15). It was of the greatest consequence thus to reach the heart and conscience of everyone, for some might delude themselves with the vain idea that by taking the oath (Deu 29:12) by which they engaged themselves in covenant with God, they would surely secure its blessings. Then, even though they would not rigidly adhere to His worship and commands, but would follow the devices and inclinations of their own hearts, yet they would think that He would wink at such liberties and not punish them. It was of the greatest consequence to impress all with the strong and abiding conviction, that while the covenant of grace had special blessings belonging to it, it at the same time had curses in reserve for transgressors, the infliction of which would be as certain, as lasting and severe. This was the advantage contemplated in the law being rehearsed a second time. The picture of a once rich and flourishing region, blasted and doomed in consequence of the sins of its inhabitants, is very striking, and calculated to awaken awe in every reflecting mind. Such is, and long has been, the desolate state of Palestine; and, in looking at its ruined cities, its blasted coast, its naked mountains, its sterile and parched soil--all the sad and unmistakable evidences of a land lying under a curse--numbers of travellers from Europe, America, and the Indies ("strangers from a far country," Deu 29:22) in the present day see that the Lord has executed His threatening. Who can resist the conclusion that it has been inflicted "because the inhabitants had forsaken the covenant of the Lord God of their fathers. . . . and the anger of the Lord was kindled against this land, to bring upon it all the curses that are written in this book"?
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain 10. Ye stand… before the Lord — See Deu_29:10-15.…
10. Ye stand… before the Lord — See Deu_29:10-15. Moses here calls upon the nation to enter into a new covenant with Jehovah their God.
Your captains… elders… officers, with all the men of Israel — The Hebrew is better rendered, your captains, your tribes, your elders, and your officers, every man of Israel.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain 10, 11. Ye stand] The Heb. is stronger, and…
10, 11. Ye stand] The Heb. is stronger, and probably reflexive: ye have taken your station or position.
all of you] This comprehensiveness, and the exhaustive definition by which it is followed are striking. Not only the representatives of the people—your heads, your judges (which read for tribes—there is only the difference of one letter—unless we read with LXX and Syr. heads of tribes, for LXX has judges as well after elders), your elders and your officers (for all of which except elders see Deu_1:13; Deu_1:15 f., and for elders Deu_16:18, Deu_19:12, Deu_21:2 f., etc.); and not only all the men of Israel, your little ones and1[149] your wives, but also thy gçr … from the gatherer (not hewer) of thy wood unto the drawer of thy water (Jos_9:21 ff.)—appear before Jehovah to take the covenant. Cp. the Sabbath law, Deu_5:14, covering sons, daughters, servants and thy gçr; Deu_31:12, men, women, little ones and thy ger; the assembly which received the law under Joshua, Jos_8:33; Jos_8:35, gçr and home-born, women and little ones; and the covenant renewed under Nehemiah, Neh_10:28, all the temple-servants, wives, sons, daughters, every one that had knowledge and understanding (see further Jerusalem i. 435 ff.). On the phrase in the midst of thy camp cp. Deu_2:14 f., Deu_23:14.
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[149] So Sam. and Syr.
The conception of the gçr as a proselyte and as under the covenant, and the mention of the temple-drudges may be taken (as by many critics) for signs of the late date of the whole passage. Or since their introduction is coincident with a change of address to the Sg., it is possibly a later gloss on the rest. Yet again the Sg. of 11b may be due to the attraction of the Sg. in Deu_29:12 f., in which its use by a writer otherwise employing the Pl. may be explained on the ground that he is addressing the whole nation as one party to the Covenant; while in Deu_29:14 he resumes the Pl., because there he is addressing the individuals of the present generation in distinction from others not present. Here then is a case on which the changes between Sg. and Pl. are reasonably explicable as by the same writer and on logical grounds. Steuern. and Marti’s proposal to consider the whole of the Sg. clauses as an addition is thus unnecessary.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain (10) Ye stand this day all of you.—There is…
(10) Ye stand this day all of you.—There is no limit to the blessing of following Jehovah and keeping His word. It is open to all, from the highest to the lowest, to take hold of His covenant.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain Vers. 10-15. Summons to enter into the covenant of…
Vers. 10-15. Summons to enter into the covenant of the Lord with fresh ardor and cordiality.
Translate: Ye stand this day all of you before Jehovah your God, your chiefs, your tribes, your elders, and your officers, every man of Israel. The two members are parallel: the heads or chiefs are the elders and officers, the tribes are all Israel The Authorized Version follows the LXX, but against the idiom of the Hebrew. Ibn Ezra says is instead of yveaor, but this can hardly be.
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Vers. 10-21. Apostasy in heart a root of bitterness.
In the midst of this paragraph there is an expression of which the writer to the Hebrews makes use as a warning. It is found in the eighteenth verse: "Lest there should be among you a root that beareth gall and wormwood." In the Epistle to the Heb_12:10, the sacred writer says, "Looking diligently... lest any root of bitterness springing up trouble you, and thereby many be defiled." The root bearing gall and wormwood which Moses deprecates is, Apostasy from God who has revealed his will through him. That which the New Testament writer dreads, and to ward off which his whole Epistle was written is, Apostasy from God who has revealed his will through his only begotten Son. The parallels between the two possibilities would furnish a most instructive theme for the preacher; so likewise would the contrasts. We propose now to suggest a line of thought which may "open up" and impress on the heart and conscience the truth that heart-apostasy is a root bearing gall and wormwood.
I THE CHRISTIAN, LIKE ISRAEL OF OLD, IS SURROUNDED WITH INFLUENCES THAT ARE UNFAVORABLE TO FIDELITY TO ALL THAT HE BELIEVES AND HOPES. Israel was in the midst of other nations, who had a greatness and pomp with which they could not vie, who had a religious worship other than theirs, and a literature and learning which were greater than theirs; and it was not at all unnatural that now and then, at any rate, they should cast a longing look at them, and cherish a wish to rival them. And as their acquaintance with other nations increased in the course of the ages, it cannot be wondered at if they were tempted to depart from the simplicity of their monotheistic faith and worship. And now, the parallel between them and us is closer than ever it has been. Increasing research has brought to light much religious literature in the world, which pertains to varied religions, in which even fifty years ago our fathers thought there was nothing good. The great religions of the world Brahmanism, Buddhism, Confucianism, Mohammedanism were looked on by some as almost totally bad. And now, some are so elated by the features of excellence that may be traced in one and another, and so startled by some parallels between the Christian religion and others, that they are tempted to indulge the thought that our faith is but one among many the best, perhaps, of all the varied religions in the world, but yet differing from others rather in its superior measure of excellence, than in any features altogether and absolutely unique and incomparable. Hence
II THERE IS A DANGER OF APOSTASY OF HEART FROM THE LORD JESUS CHRIST, ANALOGOUS TO THE PERIL WHICH BESET ISRAEL OF OLD. The peril to which Christians are now exposed is not merely the ordinary one arising from the fickleness of the human heart, and from the subtle temptations and fiery darts of the wicked one. With the larger knowledge just referred to of whatever excellence other religions may have, a new temptation is presented to the understanding, no longer to regard our Savior as the one and only Redeemer, but as simply the Highest and Best of the Religious Teachers of the world. And so far as this temptation is yielded to, there may come a defection from the faith on any one or more or all of the five following points:
1. Christ may cease to be regarded as the only begotten Son of the Father.
2. His Godhead, and therefore his incarnation, may come to be denied, or at least may cease to be held as a part of the "faith once for all delivered to the saints.
3. His redemption, as at once furnishing us with a gospel of deliverance and a gospel of power, may be lost sight of as the distinctive feature of his work, to which no religion in the world can furnish a parallel or point of comparison. We have many religions in the world; there is but one gospel.
4. His example may come to be regarded as simply one that towers above that of other men, and as unattended with any power of lifting the world up to his own level.
5. And with all this, the dread and august majesty with which he, as the Mediator of our race, exercises all power in heaven and on earth, may be thrown into the background, and may thus cease to sway the heart and life. No one who understands the times can fail to see the reality of these dangers, and the serious proportions they are assuming. That amid the storm, the kingdom of Christ will be shaken, we have no fear whatever, but many may depart from the faith meanwhile.
III SUCH APOSTASY WOULD BE A ROOT OF BITTERNESS. This of itself would require an entire homily to do it justice. We can but hint in outline.
1. If thus the heart loses its hold of Christ as a Redeemer, the attainment of salvation will henceforth become impossible.
2. If once the power of Christ ceases to renew, the old self will reign, and evil passions be under no adequate control. Inferior power may curb the manifestation of passion, but only Divine power can tear up its roots.
3. Such defection from the faith will "defile" many. The evil will not stop with one. It will be infectious.
4. Such dishonor done to the Son of God will bring upon those who are guilty thereof the Divine displeasure.
5. The sure effect will be the breaking up and disbanding of the Churches which are poisoned thereby. There will be no reason why Churches should hold together, if their Divine Christ is gone, and there will be no power that can keep them together, if his Spirit is grieved and departs.
IV HENCE AGAINST SUCH A GRIEVOUS RESULT CHURCH MEMBERS SHOULD CAREFULLY GUARD. "Looking diligently lest," etc.
1. They should watch the signs of the times, in order that, as far as in them lies, they may guard the Church to which they belong from the dangers with which the changeful currents of human thought may threaten them.
2. They should seek so to quicken the zeal and inflame the fervor of piety around them, that temptations to apostatize may have no power.
3. They should cherish a loving solicitude, and fervently pray, for each other, that mutual care and prayer may be an effectual guard against the approach of disloyalty in faith or even in thought.
4. Each one should be very jealous over his own heart. In others we can discern only fruit; in ourselves we can detect the root, of evil. Hence this watchfulness over our own spirits is doubly important, since it may be doubly effective. Even in others we may perhaps lop off the evil fruit, but in ourselves we can see that even the root is plucked up. For this, the only radical, certain, and absolute preventive of apostasy, the Spirit of God can effect, and he will, if we resign ourselves to his almighty hands. He can so renew and sanctify the heart that no "root of bitterness" can find any hold. He can make the soil so receptive of truth that any living seed of righteousness will at once germinate, and yet withal so destructive of error that any seed of evil casually dropping in will perish in its fall. Happy man, whose heart is in the effectual keeping of the Holy Ghost, and who is so sanctified that no germ of ill can find even a momentary home!
Vers. 10-15. National covenanting.
This covenant
I WAS MADE WITH THE NATION AS SUCH. National covenanting finds modern exemplifications in the Scotch covenants, and in the Solemn League and Covenant" of 1643-44. Irrespective, however, of the particular stipulations of these covenants, the propriety of such engagements must be pronounced doubtful. The case of Israel can scarcely be pleaded as a precedent. Certainly, were God to reveal himself to any nation now as he did to that chosen race, grant it a revival of religion, give it laws and judgments, and summon it by positive command to an engagement of the kind, it would, as of old, be its duty to obey. Even then: 1. The covenant would involve a remodeling of the constitution of the State. It would be meaningless save on a theocratic basis, Church and State merging in one body, and breaches of covenant obligation being regarded and punished as crimes.
2. The arrangement would require for its successful working conditions of strictest isolation such conditions as God in his wisdom devised for Israel. The difficulties in the way of such a covenant amount now practically to impossibility. In ancient times, the units of society were families, tribes, nations, the sense of individuality being comparatively weak; now the sense of individuality is strong, and every arrangement must take large account of the individual conscience. In Israel, again, Church and State were one, but they are so no longer, Christ"s kingdom refusing to identify itself with any earthly polity. The modern state, based on popular representation, and declining to take cognizance of differences of creed, is least of all favorable to the coalescence of civil with spiritual functions. Oaths are to be deprecated in any case, save where absolutely called for. They ensnare consciences, and lead to profanation by the disregard of them by the irreligious. Large sections of the community must always be left outside of such covenants, and in so solemn a transaction, the right of the majority to bind the minority, and still more to bind posterity, must be questioned. The covenants, in Scotland especially, were the source of great religious inspirations, but the good was not unmixed with evil. On the other hand, the fact of such obligations being freely undertaken by a nation must be admitted to involve it in grave responsibility, and greatly aggravates the guilt of subsequent apostasy.
II INCLUDED ALL CLASSES, AND HAD RESPECT TO POSTERITY.
1. It included children (ver. 11). Whatever may be said of national covenants, it is undoubted that, in the spiritual sphere, parents and children stand in very close relation. The act of a parent, himself in covenant with God, in dedicating his child to God probably naming the Name of God upon it in baptism entails on that little one the weightiest responsibilities. It is a child of the covenant, stands within its bonds, and is pledged to love, serve, and worship the God of its fathers.
2. It bound posterity. Covenanting apart, the people that is faithful to God and zealous for his glory, abounding in fruits of righteousness, may expect his blessing to distant generations; whereas the nation that forgets him, and abounds in impiety, infidelity, and wickedness, with equal certainty provokes his indignation, brings down his scourge, and bequeaths to posterity the inheritance of a curse. J.O.
Vers. 10-28. The land of promise becoming accursed.
Moses has tried the principle of gratitude with the Israelites, urging obedience from a sense of the great goodness of the Lord. And now he turns to the other principle of fear, which cannot be dispensed with in religion, and urges obedience out of respect for the Promised Land, since if they are disobedient it will be turned to a land accursed. The land will in such an ease become a witness to the curse of God, instead of continuing a standing evidence of his love; a beacon instead of a type; a wilderness instead of a paradise. And it is instructive to notice the exact danger Moses meets in this passage. The curses have already been pronounced; but it is just possible for some one to say that the curse is leveled at collective sin. National apostasy is contemplated, but an individual will never be noticed in his course of licentiousness. The wholesale is judged; the retail may escape. This is the idea that Moses here refutes. He shows that the individual shall be judged, and the land become accursed through the apostasy of individuals. We remark, then
I THE NATION APOSTATIZES THROUGH THE APOSTASY OF INDIVIDUALS. No nation as a public act apostatizes, but it gets rotten through individual action. When then a number of units, under the delusion that as units they shall escape, betake themselves to evil courses, blessing themselves in their hearts, saying, "I shall have peace, though I walk in the imagination of mine heart, to add drunkenness to thirst," then does rottenness enter into the state of Denmark! It is well for units not to pretend to under estimate their influence as an excuse for living as they please. The nation suffers through the deterioration of its component particles. If the individual withers, the nation withers too.
II INDIVIDUAL WAYWARDNESS MAY WORK THE RUIN OF A LAND. When we look into the admirable work of Van Lennep, we find him ascribing the barrenness of Palestine at present to the cutting down of forests, the fall of terraces, and the consequent want of rain. A land thus lies at the mercy of individuals much more than we imagine. An individual may cut down the trees on his patch of freehold, and his neighbor follow his example, to carry on his self-indulgence with the proceeds, and the result may be the change of climate which turns a paradise into a waste. We have already seen that Palestine was peculiarly dependent upon bountiful provision in the shape of the early and latter rains; and if individuals, through the necessities begotten by their self-indulgence, outrage the arrangements of providence, the land becomes of necessity accursed.
III AS A MATTER OF FACT, THE HOLY LAND IS NOW AN EMBODIMENT OF THE CURSE OF GOD. Travelers are struck with the brown and barren aspect of the whole land. Spots here and there, of course, burst into beauty through the gift of rain, but as a whole the land is no longer "with milk and honey blessed," but under the anathema of Heaven. How much longer this blight is to rest upon its bloom we cannot say, but the fact is patent to all observers.
IV THE MUTE APPEAL OF A STRICKEN LAND SHOULD NOT BE LOST UPON THE OBSERVERS OF IT. When the question of slavery was being discussed, before God settled it by permitting the American civil war, attention was directed to the "waste lands" created by the slave-labor. It was shown that the iniquitous system made virgin and splendid soil in the course of years, through monotonous cropping, a wilderness, and that the spectacle of the deterioration of the earth should weigh with thinkers. And Nature is surely meant to speak to man"s spirit by her deformities as well as by her beauties; by her manifest wrongs as well as by her manifold benedictions. Such a man as Ruskin, considering the question as art critics will, pleads eloquently for the natural beauty which the advancing needs of railway and of manufacture threatens with desolation. But such a wilderness as Palestine now is, such a wilderness as the slave states of America were becoming, speaks to the conscience of observers, and calls for penitence and tears. The muteness of the appeal, the golden silence, which characterizes such impressive scenes, should make each witness of the waste a penitent worshipper!
V OBEDIENCE TO GOD WILL YET REGENERATE NATURE. We see the reverse of the disaster in Psa_67:5, Psa_67:6, "Let the people praise thee, O God; let all the people praise thee. Then shall the earth yield her increase." The wilderness shall yet blossom as the rose when the children of men shall learn their privilege and duty as children of God. R.M.E.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain Ye stand . . . before the Lord your…
Deu_29:10-13
Ye stand . . . before the Lord your God.
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On covenanting with God
I. That covenanting with God, and that publicly, is not an unprecedented thing in the Church of God, but has been usual in former ages.
II. What is the nature of that covenant into which the people of God have entered, and into which we are called to enter with Him? And how do we enter into it? The Christian covenant is founded upon better promises (Heb_8:6). Its ceremonies are only two, baptism and the Lords Supper, both most significant. Its conditions or duties are most reasonable, necessary in the nature of things, and easy. Its worship is pure and spiritual, and confined to neither time nor place. Its privileges and blessings are spiritual and eternal Now, this covenant can only be entered into by a Mediator (Gal_3:19; Heb_7:22-28).
III. The end for which we should enter into or renew our covenant. That He may establish thee for a people to Himself.
1. A believing people, receiving in faith all His truths and promises.
2. A loving people (Deu_30:6; Deu_30:16; Deu_30:20), esteeming, desiring, grateful to, and delighting in Him.
3. An obedient people (Deu_30:20). (J. Benson.)
On standing before God
1. Surely there is a warning--for the forgetful a startling, for the guilty a terrible, even for the good man a very solemn warning--in the thought that not only our life in its every incident, but even our heart in its utmost secrets, lies naked and open before Him with whom we have to do.
2. The thought that we stand before God involves not only a sense of warning, but a sense of elevation, of ennoblement. It is a sweet and a lofty doctrine, the highest source of all the dignity and grandeur of life.
3. A third consequence of life spent consciously in Gods presence is a firm, unflinching, unwavering sense of duty. A life regardful of duty is crowned with an object, directed by a purpose, inspired by an enthusiasm, till the very humblest routine carried out conscientiously for the sake of God is elevated into moral grandeur, and the very obscurest office becomes an imperial stage on which all the virtues play.
4. The fourth consequence is a sense of holiness. God requires not only duty, but holiness. He searcheth the spirits; He discerneth the very reins and heart.
5. This thought encourages us with a certainty of help and strength. The God before whom we stand is not only our Judge and our Creator, but also our Father and our Friend. (Dean Farrar.)
On the covenant of God with His people
This is a covenant day between God and us. This is the design of our sacraments, and the particular design of the Holy Supper we have celebrated. This being understood, we cannot observe without astonishment the slight attention most men pay to an institution, of which they seem to entertain such exalted notions. One grand cause of this defect proceeds, it is presumed, from our having, for the most part, inadequate notions of what is called contracting or renewing our covenant with God. The covenant God contracted with the Israelites by the ministry of Moses, and the covenant He has contracted with you, differ only in circumstances, being in substance the same. Properly speaking, God has contracted but one covenant with man since the Fall, the covenant of grace upon Mount Sinai. The Israelites, to whom Moses addresses the words of my text, had the same Sacraments (1Co_10:2-3), the same appellations (Exo_19:5), the same promises (Heb_11:13). On the other hand, amid the consolatory objects which God displays towards us at this period, in distinguished lustre, and amid the abundant mercy we have seen displayed at the Lords table, if we should violate the covenant He has established with us, you have the same cause of fear as the Jews. We have the same Judge, equally awful now as at that period (Heb_12:29). We have the same judgments to apprehend (1Co_10:5-10). Further still, whatever superiority our condition may have over the Jews; in whatever more attracting manner He may have now revealed Himself to us, will serve only to augment our misery if we prove unfaithful (Heb_2:2-3; Heb_12:18-25). Hence the principle respecting the legal and evangelical covenant is indisputable. The covenant God formerly contracted with the Israelites by the ministry of Moses and the covenant He has made with us in the sacrament of the Holy Supper are in substance the same. And what the legislator said of the first, in the words of my text, we may say of the second, in the explication we shall give.
I. Moses requires the Israelites to consider the sanctity of the place in which the covenant was contracted with God. It was consecrated by the Divine presence. Ye stand this day all of you before the Lord. The Christians having more enlightened notions of the Divinity than the Jews, have the less need to be apprised that God is an Omnipresent Being, and unconfined by local residence. But let us be cautious lest, under a pretence of removing some superstitious notions, we refine too far. God presides in a peculiar manner in our temples, and in a peculiar manner even where two or three are met together in His name: more especially in a house consecrated to His glory; more especially in places in which a whole nation come to pay their devotion. The more solemn our worship, the more is God intimately near. And what part of the worship we render to God can be more august than that we have celebrated in the Lords Supper? In what situation can the thought, I am seen and heard of God, be more affecting?
II. Moses required the Israelites, in renewing their covenant with God, to consider the universality of the contract. Ye stand all of you before the Lord. Would to God that your preachers could say, on sacramental occasions, as Moses said to the Jews, Ye stand all of you this day before the Lord your God; the captains of your tribes, your elders, your officers, your wives, your little ones, from the hewer of wood to the drawer of water. But alas! how defective are our assemblies on these solemn occasions! There was a time, among the Jews, when a man who should have had the assurance to neglect the rites which constituted the essence of the law, would have been cut off from the people: This law has varied in regard to circumstances, but in essence it still subsists, and in all its force.
III. Moses required the Israelites, in renewing their covenant with God, to consider what constituted its essence: which, according to the views of the lawgiver, was the reciprocal engagement. Be attentive to this term reciprocal; it is the soul of my definition. What constitutes the essence of a covenant is the reciprocal engagements of the contracting parties. This is obvious from the words of my text, that thou shouldest (stipulate or) enter. Here we distinctly find mutual conditions; here we distinctly find that God engaged with the Israelites to be their God; and they engaged to be His people. We proved at the commencement of this discourse that the covenant of God with the Israelites was in substance the same as that contracted with Christians. This being considered, what idea ought we to form of those Christians (if we may give that name to men who can entertain such singular notions of Christianity) who venture to affirm that the ideas of conditions and reciprocal engagements are dangerous expressions, when applied to the evangelical covenant: that what distinguishes the Jews from Christians is, that God then promised and required, whereas now He promises and requires nothing?
IV. Moses required the Israelites to consider, in renewing their covenant with God, the extent of the engagement: That thou shouldest enter into covenant with the Lord thy God, and into His oath; that He may establish thee today for a people unto Himself; and that He may be unto thee a God. This engagement of God with the Jews implies that He would be their God; or, to comprehend the whole in a single word, that He would procure them a happiness correspondent to the eminence of His perfections. Cases occur in which the attributes of God are at variance with the happiness of men. It implies, for instance, an inconsistency with the Divine perfections, not only that the wicked should be happy, but also that the righteous should have perfect felicity, while their purity is incomplete. There are miseries inseparable from our imperfection in holiness; and, imperfections being coeval with life, our happiness will be incomplete till after death. On the removal of this obstruction, by virtue of the covenant, God having engaged to be our God, we shall attain supreme felicity. When God engaged with the Israelites, the Israelites engaged with God. Their covenant implies that they should be His people; that is, that they should obey His precepts so far as human frailty would admit. By virtue of this clause, they engaged not only to abstain from gross idolatry, but also to eradicate the principle. It is not enough to be exempt from crimes, we must exterminate the principle. For example, in theft there is both the root and the plant productive of wormwood and gall. There is theft gross and refined; the act of theft, and the principle of theft. To steal the goods of a neighbour is the gross act of theft; but to indulge an exorbitant wish for the acquisition of wealth, to make enormous charges, to be indelicate as to the means of gaining money, to reject the mortifying claims of restitution, is refined fraud or, if you please, the principle of fraud productive of wormwood and gall.
V. Moses lastly required the Israelites to consider the oath and execration with which their acceptance of the covenant was attended: that thou shouldest enter into covenant, and into this oath. What is meant by their entering into the oath of execration? That they pledged themselves by oath to fulfil every clause of the covenant, and, in case of violation, to subject themselves to all the curses God had denounced against those who should be guilty of so perfidious a crime. The words which we render, that thou shouldest enter into covenant, have a peculiar energy in the original, and signify that thou shouldest pass into covenant. The interpreters of whom I speak, think they refer to a ceremony formerly practised in contracting covenants. On immolating the victims, they divided the flesh into two parts, placing the one opposite to the other. The contracting parties passed in the open space between the two, thereby testifying their consent to be slaughtered as those victims if they did not religiously confirm the covenant contracted in so mysterious a manner. Perhaps one of my hearers may say to himself that the terrific circumstances of this ceremony regarded the Israelites alone, whom God addressed in lightnings and thunders from the top of Sinai. What! was there no victim immolated when God contracted His covenant with us? Does not St. Paul expressly say, that without the shedding of blood there is no remission of sins? (Heb_9:22.) What were the lightnings, what were the thunders of Sinai? What were all the execrations, and all the curses of the law? They were the just punishments every sinner shall suffer who neglects an entrance into favour with God. Now, these lightnings, these thunders, these execrations, these curses, did they not all unite against the slaughtered victim when God contracted His covenant with us--I would say, against the head of Jesus Christ? Sinner, here is the victim immolated on contracting thy covenant with God! Here are the sufferings thou didst subject thyself to endure, if ever thou shouldest perfidiously violate it! Thou hast entered, thou hast passed into covenant, and into the oath of execration which God has required. Application: No man should presume to disguise the nature of his engagements and the high characters of the Gospel. To enter into covenant with God is to accept the Gospel precisely as it was delivered by Jesus Christ, and to submit to all its stipulations. This Gospel expressly declares that fornicators, that liars, that drunkards, and the covetous shall Lot inherit the kingdom of God. Therefore, on accepting the Gospel, we submit to be excluded the kingdom of God if we are either drunkards, or liars, or covetous, or fornicators, and if after the commission of any of these crimes, we do not recover by repentance. And what is submission to this clause if it is not to enter into the oath of execration, which God requires of us on the ratification of His covenant? Let us be sincere, and He will give us power to be faithful. Let us ask His aid, and He will not withhold the grace destined to lead us to this noble end. (J. Saurin.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
Paul E. Kretzmann 1924 · Public Domain A Solemn Call to Obedience
A Solemn Call to Obedience
v. 10. Ye stand this day, all of you, before the Lord, your God, not only the men, but also the women, the children, and the strangers who had cast their lot with theirs; your captains of your tribes, your elders, and your officers, time all the men of Israel,
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v. 11. your little ones, your wives, and thy stranger that is in thy camp, from the hewer of thy wood unto the drawer of thy water, the men lowest in the social scale, the men that performed the lowest and meanest services;
v. 12. that thou shouldest enter into covenant with the Lord, thy God, thus to pass into His keeping, to declare their allegiance to Him, and into His oath which the Lord, thy God, maketh with thee this day, in the form of a new declaration of the covenant made at Horeb,
v. 13. that he may establish thee today for a people unto Himself, a people of His possession, and that he may be unto thee a God, their highest good and the supreme object of their adoration, as he hath said unto thee, and as he hath sworn unto thy fathers, to Abraham, to Isaac, and to Jacob.
v. 14. Neither with you only do I make this covenant and this oath,
v. 15. but with him that standeth here with us this day before the Lord, our God, those then living and present, and also with him that is not here with us this day, this word including not only the descendants of Israel, but extending properly to all nations, as Jehovah intended to reveal Himself to them through the Gospel;
v. 16. (for ye know how we have dwelt in the land of Egypt, and how we came through the nations which ye passed by, the lessons of their sojourn in Egypt and of their journey through the wilderness were to be heeded all their lives;
v. 17. and ye have seen their abominations, the detestable things which they did in their heathen worship, and their idols, dead logs, inanimate blocks, wood and stone, silver and gold, which were among them;)
v. 18. lest there should be among you man, or woman, or family, or tribe whose heart turneth away this day from the Lord, our God, while all these facts were still fresh in their memory, almost before their eyes, to go and serve the gods of these nations; lest there should be among you a root that beareth gall and wormwood, a fitting picture of the dangerous fruits brought forth by idolatrous practices;
v. 19. and it come to pass, when he heareth the words of this curse, of the oath which confirmed the covenant with such emphatic threats of punishment, that he bless himself in his heart, call himself fortunate, saying, I shall have peace, though I walk in the imagination, hardness or stubbornness, of mine heart, to add drunkenness to thirst, to bring death and destruction not only upon those that are already infected with the poison of idolatry, but also to those that are longing to indulge in its practices.
v. 20. The Lord will not spare him, namely, the man guilty of such a transgression, but then the anger of the Lord and His jealousy shall smoke against that man, break forth in a consuming fire, and all the curses that are written in this book shall lie upon him, and the Lord shall blot out his name from under heaven, Deu 9:14; Exo 17:14.
v. 21. And the Lord shall separate him, put him aside and destine him, unto evil out of all the tribes of Israel, and no longer a member of the holy people of God, according to all the curses of the covenant that are written in the book of this Law, not only the individual, but the family and the entire tribe,
v. 22. so that the generation to come of your children that shall rise up after you, and the stranger that shall come from a far land, shall say, when they see the plagues of that land, where such idolatrous customs were introduced and practiced, first by the individual, then by the community, and the sicknesses which the Lord hath laid upon it;
v. 23. and that the whole land thereof is brimstone, and salt, and burning, that it is not sown, nor beareth, nor any grass groweth there in, the land thus being utterly desolate, like the overthrow of Sodom, and Gomorrah, Admah, and Zeboim, Gen 19:24-25, which the Lord overthrew in His anger and in His wrath;
v. 24. even all nations shall say, Wherefore hath the Lord done thus unto this land? What meaneth the heat of this great anger?
v. 25. Then men shall say, Because they have forsaken the covenant of the Lord God of their fathers which He made with them when He brought them forth out of the land of Egypt;
v. 26. for they went and served other gods and worshiped them, gods whom they knew not, and whom He had not given unto them, Deu 11:28; Deu 4:19, since Jehovah alone is the eternal portion of Israel;
v. 27. and the anger of the Lord was kindled against this land to bring upon it all the curses that are written in this book, Lev 26:14-38; Deu 28:15-68;
v. 28. and the Lord rooted them out of their land in anger and in wrath and in great indignation, and cast them into another land, like a weed that is torn out by the roots and thrown aside, as it is this day. The vivid form of presentation was intended to impress the dangers of apostasy upon the minds of all the hearers.
v. 29. The secret things belong unto the Lord, our God, who alone knew in what way His counsel for the future would be carried out, how His plan of salvation would be realized: but those things which are revealed belong unto us and to our children forever, for they had the will of God in its written form, that we may do all the words of this Law, for upon that they were dependent, to that they were bound. We Christians have the Word of the Lord, as He revealed it to the men inspired by Him. With that we should rest content and not seek new Revelation s, keys, or other manifestations.
Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 General Information:
General Information:
Moses continues speaking to the people of Israel.
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among you in your camp ... your wood ... your water
Moses speaks to the Israelites as if they were one man, so the words "you" and "your" here are singular. (See: Forms of You)
the foreigner who is among you in your camp, from him who cuts your wood to him who draws
There were many foreigners among the Israelites. AT: "the foreigners who are among you in your camp, from those who cut your wood to those who get your water" (See: Generic Noun Phrases)
translationWords
Yahweh
God
chief
tribe
elder
Israel
alien
water
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.