Exegetical and Hermeneutical Commentary of Deuteronomy 28:68
And the LORD shall bring thee into Egypt again with ships, by the way whereof I spoke unto thee, Thou shalt see it no more again: and there ye shall be sold unto your enemies for bondmen and bondwomen, and no man shall buy [you].
68. into Egypt ] A startling climax but one very natural to D, which has dwelt so frequently on the evils endured by Israel in the house of bondmen (see on Deu 6:12, and cp. Deu 17:16). Even Hosea (Hos 8:13) had predicted a return to Egypt as a punishment for Israel’s sins. Therefore here again there is no datum incompatible with a pre-exilic authorship. Vatke ( Einl. 385) sees in this v. proof of a date subsequent to the defeat of Josiah by Egypt at Megiddo.
69. Editorial Note
This v. along with the next definitely divides the addresses which precede and follow it. To which does it belong? These may refer to either.
By some (Knob., Kuen., Westph., Dri., Moore, Robinson) it is taken as the subscription to the preceding discourse and original to D, on the grounds that words of the covenant = terms of the covenant, and is more applicable to the laws, Deu 28:12-26 (with the attached blessings and curses in 28) than to the general exhortations of Deu 28:29 f. By others (Ew., Dillm., Addis, Steuern., Berth., Oxf. Hex., Cullen) the v. is taken as the superscription to the following discourse on these grounds, that there are no subscriptions elsewhere in Deut., that the language is not D’s, that D does not use covenant of the law-giving in Moab, but that the idea of this as a covenant prevails in 29 (Deu 28:9; Deu 28:12; Deu 28:14).
Neither opinion is wholly right; for probably the v. belonged originally neither to what precedes nor to what follows it. Steuern.’s interpretation of words of the covenant as words spoken at the close or settlement of this ‘the sermon on the conclusion of the covenant’ is in itself forced and is contradicted by Deu 29:9, which says that Israel are to keep and to do the words of the covenant, vbs. applied elsewhere to the laws given in Moab, the statutes and judgements. Therefore Deu 29:1 clearly refers to the contents of D’s law-book, 12 26. But it cannot be original to this. For it has children of Israel (as has the editorial Deu 4:44 ff. q.v.) instead of D’s all Israel; and its word for besides is one which appears only in later Heb. writings, save for the doubtful exception of Deu 4:35 (which possibly is also late). Moreover the following discourse has already a superscription.
Fuente: The Cambridge Bible for Schools and Colleges
Verse 68. And the Lord shall bring thee into Egypt again] That is, into another state of slavery and bondage similar to that of Egypt, out of which they had been lately brought. And there ye shall be sold, that is, be exposed to sale, or expose yourself to sale as the word hithmaccartem may be rendered; they were vagrants, and wished to become slaves that they might be provided with the necessaries of life. And no man shall buy you; even the Romans thought it a reproach to have a Jew for a slave, they had become so despicable to all mankind. When Jerusalem was taken by Titus, many of the captives, which were above seventeen years of age, were sent into the works in Egypt. See Josephus, Antiq., b. xii, 100:1, 2, War b. vi., c. 9, s. 2; and above all, see Bp. Newton’s Dissertations on the Prophecies.
THE first verse of the next chapter, in some of the most correct Hebrew Bibles, makes the 69th of this; and very properly, as the second verse of the following chapter begins a new subject.
This is an astonishing chapter: in it are prophecies delivered more than 3,000 years ago, and now fulfilling.
O God, how immense is thy wisdom, and how profound thy counsels! To thee alone are known all thy works from the beginning to the end. What an irrefragable proof does this chapter, compared with the past and present state of the Jewish people, afford of the truth and Divine origin of the Pentateuch!
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Into Egypt again, whence he hath now so gloriously delivered thee, as repenting of all his kindness to thee, and resolved to undo what he hath done for thee. And the remembrance of what they endured in Egypt could not but make the thoughts of returning thither again very terrible to them.
With ships; which was literally fulfilled under Titus, when multitudes of them were carried thither in ships, and sold there for slaves, as Josephus relates. And this expression seems to mind them of that time when they went over the sea without ships, God miraculously drying up the sea before them, &c., which now they would have occasion sadly to remember. By the way, or, to the way; the Hebrew beth here signifying to, as it doth Gen 11:4; Lev 16:22; Psa 19:5; 91:12; Isa 9:8. And the
way seems not to be meant here of the usual road-way from Canaan to Egypt, which was wholly by land, but to be put for the end of the way or journey, even the land of Egypt; for to this, and not to the road-way between Canaan and Egypt, agree the words here following,
whereof I spake unto thee, Thou shalt see it (i.e. Egypt)
no more again. And so that way is put for to that land in a place parallel to this, where the very same words are used, Deu 17:16, to which this place palpably alludes.
No man shall buy you; either because the number of you captives shall be so great, that the market shall be glutted with you; or because you shall be so loathsome and contemptible that men shall not be willing to have you for slaves. And this was the condition of the Jews after the destruction of Jerusalem, as Josephus the Jew hath left upon record.
Fuente: English Annotations on the Holy Bible by Matthew Poole
68. The Lord shall bring thee intoEgypt again with shipsThe accomplishment of this predictiontook place under Titus, when, according to JOSEPHUS,multitudes of Jews were transported in ships to the land of the Nile,and sold as slaves. “Here, then, are instances of propheciesdelivered above three thousand years ago; and yet, as we see, beingfulfilled in the world at this very time; and what stronger proofscan we desire of the divine legation of Moses? How these instancesmay affect others I know not; but for myself, I must acknowledge,they not only convince but amaze and astonish me beyond expression;they are truly, as Moses foretold (Deu 28:45;Deu 28:46) they would be, ‘a signand a wonder for ever'” [BISHOPNEWTON].
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
And the Lord shall bring thee into Egypt again with ships,…. Either into a state of hard bondage and slavery, like that their fathers were in, in Egypt; or rather, strictly and literally, should be brought into Egypt again, since it is said to be “with” or “in ships”. This does not respect the going of those Jews into Egypt who were left in the land of Judea, after the destruction of Jerusalem by Nebuchadnezzar; for that was against the express command of God, Jer 42:13. There were several movings of them into Egypt after that time; an Heathen historian w tells us, that not a few thousands of Jews went into Egypt and Phoenicia, because of the sedition in Syria after the death of Alexander; and where, it seems, in process of time, they became slaves: for we are told by Josephus x, that 120,000 slaves were set free by Ptolemy Philadelphus; but what is chiefly respected here is their case in the times of the Romans, and by their means. Now when Jerusalem was taken by Titus, those above seventeen years of age were sent by him to the works, or mines, in Egypt, as the same historian relates y; and after their last overthrow by Adrian many thousands were sold, and what could not be sold were transported into Egypt, and perished by “shipwreck”, or famine, or were slaughtered by the people z whereby this prophecy was literally and exactly fulfilled, and which is owned by the Jews themselves. Manasseh Ben Israel a observes, that though Vespasian banished the Jews into various countries, Egypt is only mentioned by way of reproach, as if it had been said, ye shall go captives into the land from which ye went out triumphant:
by the way whereof I spake unto thee, thou shall see it no more again; the Targum of Jonathan is,
“the Word of the Lord shall bring thee into Egypt again in ships;”
even the same divine Word, the Son of God, that brought them out of it, and went before them in a pillar of cloud and fire, now provoked by their rejection of him, would lead them back again thither; the paraphrast adds,
“through the midst of the Red sea, in the path in which ye passed;”
as if they were carried over into Egypt in ships, just in that part of the sea in which they had passed before; but that was an unknown and unseen path, after the waters were closed up, and never to be seen more, and which is here meant; for not Egypt, but the way in which they passed, was to be seen no more:
and there ye shall be sold unto your enemies for bondmen and for bondwomen, and no man shall buy [you]; that is, there in Egypt they would be offered to sale, and so many would be sold until the market was glutted with them, and there would be no buyers. The Targum of Jonathan is,
“ye shall be sold there at first to your enemies, at a dear price, as artificers, and afterwards at a mean price as servants and handmaids, until ye become despised, and be brought to serve for nothing, and there be none to take you in.”
Jarchi interprets it of they themselves being desirous, and seeking to be sold, to avoid cruelties and death; which agrees with the sense of the word, which may be rendered, “ye shall offer yourselves for sale”; but there will be no buyer, because their enemies will determine upon the slaughter and consumption of them; and to the same purpose Aben Ezra. There were such numbers of them to be sold both at Egypt and at Rome, that the sellers of them had but a poor market for them; and it seems not only because of their number, but the ill opinion had of them as servants. Hegesippus b says,
“there were many to be sold, but there were few buyers; for the Romans despised the Jews for service, nor were there Jews left to redeem their own.”
It is said c, that thirty were sold for a penny; a just retaliation to them, who had sold their Messiah for thirty pieces of silver.
w Hecataeus apud Joseph. contr. Apion, l. 1. sect. 22. x Antiqu. l. 12. c. 2. sect. 1. y De Bello Jud. l. 6. c. 9. sect. 2. z Hieron. in Zech. ii. fol. 120. I. a De Termino Vitae, l. 3. sect. 3. p. 131, 132. b De excidio Urb. Hieros. l. 5. c. 47. p. 645. c Ib. p. 680.
Fuente: John Gill’s Exposition of the Entire Bible
68. And the Lord shall bring thee into Egypt again with ships. We know that the people were so driven about in the desert amidst divers perils, that they only escaped from it in safety by extraordinary miracles. It was therefore a thing most highly to be desired by their posterity, that they should never be carried back into those mighty depths. He who had once rescued them from those deaths might indeed often be their deliverer; but in order to make His blessing at that time more memorable, He had provided that they should never return into that wilderness. To bring them back into it again, was, then, in a manner to blot out the grace of redemption. If any object that it was impossible that the people should be conveyed in ships through dry places, the reply is easy, that since mention is made of the captivity, there is no absurdity in their being carried in ships and landed on the shore which (256) belongs to the plain of Moab, so as to finish their journey by wandering through the desert on foot.
Finally, he shews how melancholy their condition would be, since they would desire to sell themselves to their enemies, and would find none to buy them on account of their vileness.
(256) There appears to be some oversight here. The Latin is “littus, quod planitiem Moah respicit;” and the Fr. sufficiently removes any difficulty which the latter word would present, by simply translating it “pour les jetter en la plaine de Moab;” i. e. , to put them ashore on the plain of Moab. Now, the only shores of the plain of Moab would be formed by the Dead Sea, and this would, of course, be inapplicable in the circumstances referred to. The very impossibility of crossing the desert in ships, clearly proves that the word way must not be understood as indicating the line of route. Thus Holden paraphrases the words: “Thou shalt be taken there in ships, and not by the way in which I appeared and spake to thee;” and Dathe’s translation is, “Navibus Jova vos deportari sinet in Aegyptum, quam terram nunquam a vobis revisendam dixerat.” The wonderful fulfillment of the prophecy is thus well summed up by Dr. Kitto: “This was accomplished on several occasions. It is related both by Aristeas and Josephus, that in the time of Ptolemy Philadelphus, there were vast numbers of Hebrew slaves in Egypt, and that the king himself bought above 100,000 of them from their masters, and set them free. Egypt, indeed, was the great slave-mart of ancient times; and several of the conquerors and oppressors of the Jews sent at least a portion of their captives thither to be sold. Titus had 90,000 captives after Jerusalem was taken. Those above seventeen years of age were sent to different parts of the Roman empire to labor on the public works, besides great numbers who perished in compulsory combats with wild beasts. Those under seventeen were doomed to be sold for slaves; but in such deep contempt and detestation was the nation held, that few were willing to buy them; and the Jews who remained at large, were too few and poor to be able to redeem their brethren. The market was also glutted with their numbers, so that they were sold at a mere nominal price, — sometimes thirty for a small piece of money. Those who remained unpurchased were sent into confinement, where they perished by hundreds and by thousands together, from neglect and hunger. Egypt received a large proportion of these slaves, who were probably sent thither in ships, as the Romans had a fleet in the Mediterranean, and this was a much easier and safer way of transporting them than by land across the desert. The same things precisely took place on the final desolation of Israel by Hadrian, who may be said to have consummated their doom by decreeing, with the concurrence of the Roman Senate, that no Jew should ever, on pain of death, enter the land of his fathers.” — Illust. Comment. in loco.
Fuente: Calvin’s Complete Commentary
(68) The Lord shall bring thee into Egypt again with ships.Josephus says this was done with many of the Jews by Titus.
Thou shalt see it no more again.Deu. 17:16.
Ye shall be sold . . . and no man shall buy you.Rashi explains thus: Ye shall desire to be soldye shall offer yourselves as slaves to your enemies, and shall be refused, because you are appointed to slaughter and destruction. Or the sellers shall sell you to other sellers, and no one will care to keep you. But the same word is used in the following passage by Nehemiah, We after our ability have redeemed our brethren the Jews, which were sold to the heathen (Neh. 5:8). Probably the meaning in Deuteronomy is similar: Ye shall be sold as slaves to your enemies, and there will be no one to redeem you.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
68. And the Lord shall bring thee into Egypt again This is represented as the crowning calamity. The exodus from Egypt was the beginning of the nation’s life; this threatened return is a symbol of its death.
With ships Their departure from Egypt had been by a highway that Jehovah opened for them. They marched through the Red Sea. They are to be sent back helpless slaves. Ewald ( History of Israel, vol. iv, p. 221, note, English translation) says: “How could it be possible for the composer of Deuteronomy xxviii to conclude a long enumeration of the most various evils with the conveyance of the people back to Egypt in ships? So completely unique an idea could only have been suggested by experience.” But in the Records of the Past, vol. vi, p. 31, is a translation of an Egyptian document of the time of Rameses III., in which the king says: “I made thee galleys, transports, ships of war, with soldiers equipped with their arms on the Great Sea. I gave them captains of the bowmen, and captains of the galleys, provided with numerous crews without number, to bring the things of the land of Taha, and the hinder parts of the earth, to thy great treasuries.”
There ye shall be sold After the capture of Jerusalem, Titus sent many thousands of captive Jews to Egypt to be sold as slaves. JOSEPHUS’S Jewish War, Deu 11:9 ; Deu 11:2.
And no man shall buy you The number would be so great that they would be comparatively worthless.
Fuente: Whedon’s Commentary on the Old and New Testaments
Ver. 68. The Lord shall bring thee into Egypt again with ships;and there ye shall be sold unto your enemiesand no man shall buy you They were to be carried into Egypt, and sold for slaves at a very low price. They had come out of Egypt triumphant; but now they should return thither as slaves. They had walked through the sea, as on dry land, at their coming out; but now they should be carried thither in ships. They might be carried thither in the ships of the Tyrian or Sidonian merchants, or by the Romans, who had a fleet in the Mediterranean; and this was a much safer way of conveying so many prisoners, than sending them by land. It appears from Josephus, that in the reigns of the two first Ptolemies, many of the Jews were slaves in Egypt: and when Jerusalem was taken by Titus, of the captives who were above seventeen years of age, he sent many bound to the works in Egypt: those under seventeen years were sold; but so little care was taken of them, that twelve thousand perished for want. See Antiq. l. xii. c. 1, 2. Bell. Jud. l. vi. c. 9. sect. 2. We learn from St. Jerome, in Zach. vol. iii. c. 11. p. 1774. that “after their last overthrow by Adrian, many thousands of them were sold; and that those who could not be sold were transported for AEgypt, and perished by shipwreck or famine, or were massacred by the inhabitants.” See Bishop Newton on the Prophecies. Hegesippus, giving an account of what happened after the destruction of Jerusalem, says, “there were many captives offered for sale, but few buyers, because the Romans disdained to take the Jews for slaves; and there were not Jews remaining to redeem their countrymen.” By the way whereof I spake unto thee, &c. may be rendered, perhaps more properly, to the way, or place, whereof I said, ye shall see it no more again; referring to what is said, ch. Deu 17:16. The phrase, Ye shall be sold unto your enemies, and no man shall buy you, evidently and plainly means, ye shall be offered for sale, &c.; and none but the most captious reader could understand it in any other sense. Dr. Waterland, from Blackwall, p. 100 reads, ye shall be set to sale. Houbigant renders it, ibi prostabitis inimicis vestris ad emptionem; and so the Syriac and Arabic. Bishop Newton well observes, in the conclusion of his view of this chapter, “Here are instances of prophecies delivered above three thousand years ago, and yet, as we see, fulfilling in the world at this very time. What stronger proofs can we desire of the divine legation of Moses? How these instances may affect others, I know not; but, for myself, I must acknowledge, they not only convince, but amaze and astonish me beyond expression. They are truly, as Moses foretold they would be, a sign and a wonder for ever.”
It is impossible, in the brief compass of notes like our’s, to do justice to this striking and important subject; and, perhaps, there is no method by which the reader may obtain a proper view of it, like that of a careful perusal of the History of the Jews, by Josephus and Basnage; comparing which with these and the subsequent prophecies in Scripture, he will have a full conviction of the immediate interposition of God, and of that strong demonstration of the truth of revelation which arises from the circumstances of this wonderful people.
Fuente: Commentary on the Holy Bible by Thomas Coke
REFLECTIONS
OH, my soul! let the awful review of the calamities here held forth to disobedient Israel, endear, with increasing love and affection, the person of thy ever-adored Redeemer; and his great salvation to thee; and may the perusal of this Chapter under the HOLY GHOST’s teaching, constrain thee into his love, and to cleave unto him with full purpose of heart, for he is thy life. Oh! precious, precious JESUS, what eternal praises are thy due! Oh! what unspeakable mercies do I behold in that one view of JESUS, a GOD in CHRIST, reconciling the world unto himself, not imputing their trespasses unto them. I see, I feel, I stand convinced, that to this one cause, every blessing in time, and to all eternity is owing. LORD! keep me, hold me, establish me in this most precious assurance, and may I never dare to taste a single joy until I see JESUS in it. If thou, dearest LORD, will give it me, it will be sanctified. But without thee, the best of creature comforts will prove a snare. My unawakened brother! if GOD in mercy should cause my humble Commentary to meet the eye of one of this character, will you not in the perusal of this Chapter, stand convinced that the judgments of GOD are sure judgments; and the least of them most awful indeed! And is not GOD the faithful GOD, as fully pledged to perform his written threats to the ungodly, as he is pledged to perform his promises to his people. Oh! that grace may open the eye, convince the heart, awaken the affection, and induce sinners to flee from the wrath to come: for depend upon it, there is, there must be a day coming, when indignation and wrath, tribulation and anguish, will fall upon every soul of man that doeth evil, of the Jew first, and also of the Gentile.
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
Deu 28:68 And the LORD shall bring thee into Egypt again with ships, by the way whereof I spake unto thee, Thou shalt see it no more again: and there ye shall be sold unto your enemies for bondmen and bondwomen, and no man shall buy [you].
Ver. 68. And the Lord shall bring thee into Egypt. ] This is the last and greatest curse here threatened. Oh pray, pray, said that Dutch divine upon his deathbed, Pontifex enim Romanus, et Concilium Tridentinum mira moliuntur, for the Pope and his council are seeking to bring us all back into spiritual Egypt.
“ Ah ne diem illum posteri
Vivant meiquo pristinum
Vertantur in lutum aurea
Quae non bearunt saecula! ”
What long hath been the opinion and fear of some, not unconsiderable divines, that Antichrist, before his abolition, shall once again overflow the whole face of the west, and suppress the whole Protestant churches, I pray God to avert. a
a Mr Baylie’s Anabaptis. Unsealed, &c., pref.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
into Egypt. So Hos 8:13; Hos 9:3. May be put by Figure of speech Metonymy for servitude.
ships. Second occurrence in O.T. See Gen 49:13.
sold = put up for sale.
buy you. This is the end of Moses’ fifth address. See note on Deu 1:6.
Fuente: Companion Bible Notes, Appendices and Graphics
bring thee into Egypt: This verse seems especially to point out an event, which took place subsequently to the destruction of Jerusalem by Titus, and the desolation made by Hadrian. Numbers of the captives were sent by sea into Egypt – as well as into other countries and sold for slaves at a vile price, and for the meanest offices; and many thousands were left to perish from want; for the multitude was so great, that purchasers could not be found for them all at any price! Deu 17:16, Jer 43:7, Jer 44:12, Hos 8:13, Hos 9:3
there ye shall: Exo 20:2, Neh 5:8, Est 7:4, Joe 3:3-7, Luk 21:24
Reciprocal: Lev 26:38 – General Num 14:4 – General Deu 28:34 – General Isa 30:2 – walk Joe 3:6 – have ye Rev 18:13 – slaves
Fuente: The Treasury of Scripture Knowledge
Deu 28:68. The Lord shall bring thee into Egypt Which was literally fulfilled under Titus, when multitudes of them were carried thither and sold for slaves. With ships This expression seems to be intended to remind them of that time when they went over the sea without ships, God miraculously drying up the sea before them, a time which now they would have occasion sadly to remember. By the way whereof That is, to which place or part of the world, namely Egypt; I spake unto thee, thou shalt see it no more again Referring to what he had said, Deu 17:16. This is also well illustrated by the bishop. They had come out of Egypt triumphant, but now they should return thither as slaves. They had walked through the sea as dry land at their coming out, but now they should be carried thither in ships. They might be carried thither in the ships of the Tyrian or Sidonian merchants, or by the Romans, who had a fleet in the Mediterranean, and this was a much safer way of conveying so many prisoners than sending them by land. It appears from Josephus, that in the reigns of the first two Ptolemies many of the Jews were slaves in Egypt. And when Jerusalem was taken by Titus, of the captives who, as we have observed on Deu 28:62, were sent into Egypt, those under seventeen were sold: but so little care was taken of these captives, that eleven thousand of them perished for want. The markets were overstocked with them, so that Josephus says, in another place, they were sold with their wives and children at the lowest price, there being many to be sold, but few purchasers. And we learn from St. Jerome, that after their last overthrow by Adrian, many thousands of them were sold, and those who could not be sold were transported into Egypt, and perished by shipwreck or famine, or were massacred by the inhabitants. Hegesipus also says, There were many captives offered for sale, but few buyers, because the Romans disdained to take the Jews for slaves; and there were not Jews remaining to redeem their countrymen.
We have quoted thus largely from Bishop Newtons able exposition of these predictions of Moses, because we believe more clear and convincing proof cannot be given of their accomplishment, and are apprehensive that many of our readers have it not in their power to consult his excellent volumes on the prophecies, from which these extracts are taken. His concluding observation is worthy of peculiar attention. Here are instances of prophecies delivered about three thousand years ago, and yet, as we see, fulfilling in the world at this very time: and what stronger proof can we desire of the divine legation of Moses? How these instances may affect others, I know not; but for myself I must acknowledge they not only convince but astonish me beyond expression. They are truly, as Moses foretold they would be, a sign and a wonder for ever. I have heard of a wicked man, says Mr. Henry, who, on reading these threatenings, was so enraged, that he tore the leaf out of his Bible. But to what purpose is it to deface a copy, while the original remains upon record in the divine counsels, by which it is determined that the wages of sin is death, whether men will hear or whether they will forbear. Let us all learn from hence then to stand in awe and not sin.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
28:68 And the LORD shall bring thee into Egypt again with {z} ships, by the way whereof I spake unto thee, Thou shalt see it no more again: and there ye shall be sold unto your enemies for bondmen and bondwomen, and no man shall buy [you].
(z) Because they were unmindful of that miracle, when the sea made room for them to pass through.