25<\/strong>. When thou shalt beget and ye shall have been<\/em> ] Read, ye shall beget<\/em>. The sentence illustrates the difficulties raised by the variant forms of address. So quick a change from Sg. to Pl., confirmed by LXX (though Sam. has Pl. for both verbs), is logically possible ( thou<\/em> = the mother nation; ye<\/em> = the nation and its children). Yet the Sg. is more probably due to the attraction of the previous Sg., a copyist naturally continuing the latter till the changed form arrested him. For thy God<\/em> both Sam. and LXX read your God<\/em>. Thus the Pl. is complete throughout 25 28. The word for beget<\/em> only here, Deu 27:1<\/span> and in P.<\/p>\n ye shall have been long<\/em> ] Or grown old<\/em> or stale<\/em>, used of old<\/em> corn, Lev 26:10<\/span>, and inveterate leprosy, Deu 13:11<\/span>, Here not merely living long in the land, but growing aged in spirit, losing spiritual freshness. Similarly the prophets judged the wilderness days to have been the ideal period of Israel’s history, the subsequent ages decadent.<\/p>\n corrupt yourselves<\/em> ] See on Deu 4:16<\/em><\/span>; graven image<\/em>, etc., ibid.<\/p>\n do evil in the<\/em> eyes<\/strong> of the Lord<\/em> ] Deu 9:18<\/span>, Deu 17:2<\/span>, Deu 31:29<\/span>, and P, Num 32:13<\/span>; or good<\/em>, Deu 6:18<\/span>, Deu 12:28<\/span>.<\/p>\n to provoke him<\/em> ] Deu 9:18<\/span>, Deu 31:29<\/span>, Deu 32:16<\/span>; Deu 32:21<\/span>, also in deuteronomic passages in Kings and in Jeremiah.<\/p>\n 25 31. Threat of Exile with Promise of Grace on Repentance<\/p>\n If, with the slackness of increasing years, Israel give way to idolatry (Deu 4:25<\/span>) Moses testifies that they shall perish from the land (Deu 4:26<\/span>), and be scattered among the peoples (Deu 4:27<\/span>) where indeed they must worship senseless idols (Deu 4:28<\/span>). So far the Pl. address. But if change to the Sg. in these latter days of tribulation the nation seeks and returns to Jehovah it shall find Him (Deu 4:29<\/span> f.). He will not fail nor forget His covenant (Deu 4:31<\/span>). As we shall see from the notes the threat of exile is no sufficient ground for judging Deu 4:25-28<\/span> to be an exilic addition, but there are several phrases which only D and P have. Others are found only in xxviii. The exilic origin of 29 31 is more probable. Dillm. denies a connection between Deu 4:25<\/span> and the preceding; it seems to the present writer that Deu 4:25-28<\/span> is a natural continuation of Deu 4:23<\/em><\/span>. This, however, by itself does not prove identity of authorship.<\/p>\n Further Note on<\/em> 25 31<\/strong>. The two parts of this Deu 4:25-28<\/span> and Deu 4:29-31<\/span> are probably separate; note the change of address. Berth. says that the whole ‘bears clearly the stamp of exilic authorship.’ This is not true of Deu 4:25-28<\/span>, the threat of exile. After the exile of N. Israel in 721 and the precedents in prophecy for a threat of exile (cp. Amos, Isaiah and Jeremiah), and the notorious policy of Assyria towards subject races, it would on the contrary have been strange not to have found in the pre-exilic deuteronomists, with their prophetic temper, some foreboding of exile. Dillm. rightly says, ‘the threat of exile has nothing surprising in it,’ if we compare ch. 28. But the case is different with the promise contingent on the conversion of the people in exile. In itself it is as conceivable in D as in the prophets (whom it is impossible to regard, as a powerful school of criticism does, as predicters only of judgement), but as Dillm. points out it lies here too far away from the purpose of the exhortation 1 [115] . Add to this reasons of form, (1) that the for<\/em> introducing Deu 4:32<\/span> ff. has no relevancy to Deu 4:29-31<\/span>, but continues Deu 4:25-28<\/span> (see Driver), and (2) the change from the Pl. to the Sg. address and there is a strong case for taking Deu 4:29-31<\/span> as a later exilic insertion like Deu 30:1-10<\/span>. Berth.’s argument that Deu 4:32<\/span> naturally follows Deu 4:24<\/em><\/span> is met by the fact that it more naturally follows Deu 4:28<\/em><\/span>, and we have already seen that Deu 4:25-28<\/span> are the natural continuation of Deu 4:23<\/em><\/span>. We may, therefore, take Deu 4:25-28<\/span> as integral, and only Deu 4:29-31<\/span> as a later exilic intrusion.<\/p>\n [115] There is an analogy, however, in 29 f.<\/p>\n Compare with these verses Lev 26:33-40<\/span>, and Deu 28:64<\/span> ff.<\/P> <\/p>\n In the sight of the Lord:<\/B> these words are here added, either, <\/P> 1. As a caution. Your idolatry, though possibly secretly and cunningly managed, will not be hid from him; he sees it, and he will punish it. Or, <\/P> 2. To aggravate their spiritual whoredom, as being committed in the sight and presence of their Lord and Husband, whose eye is alone peculiarly upon them in all their ways, than it is upon other people. Or, <\/P> 3. By way of opposition unto mens judgment. Idolatry ofttimes seems good, and reasonable, and religious in the eyes of men, but, saith he, it is evil in the eyes of the Lord, whose judgment is most considerable. <\/P> <\/p>\n When thou shall beget children, and children’s children<\/strong>,…. Children and grandchildren, and several ages and generations have passed:<\/p>\n and shalt have remained long in the land<\/strong>; many years and even ages, or have grown old h in it: now they were in their infancy, and as such they were about to enter into it; during the times of the judges, they were in their childhood, or youth; in the times of David and Solomon, they were in their manhood; after that, in their decline; and in the times of Jeconiah and his brethren in their old age, when for their sins they were carried captive:<\/p>\n and shall corrupt yourselves, and make a graven image, or the likeness of anything<\/strong>; [See comments on De 25:16]<\/span>.<\/p>\n and shall do evil in the sight of the Lord thy God, to provoke him to anger<\/strong>; that sin of idolatry, that God provoking sin, is chiefly intended.<\/p>\n h “inveteraveritis”, Montanus: “veteres facti fueritis”, Junius Tremellius, Piscator “senueritis”, Vatablus.<\/p>\n To give emphasis to this warning, Moses holds up the future dispersion of the nation among the heathen as the punishment of apostasy from the Lord.<\/p>\n Deu 4:25-26<\/span><\/p>\n <\/strong> If the Israelites should beget children and children’s children, and grow old in the land, and then should make images of God, and do that which was displeasing to God to provoke Him; in that case Moses called upon heaven and earth as witnesses against them, that they should be quickly destroyed out of the land. “ Growing old in the land<\/em> ” involved forgetfulness of the former manifestations of grace on the part of the Lord, but not necessarily becoming voluptuous through the enjoyment of the riches of the land, although this might also lead to forgetfulness of God and the manifestations of His grace (cf. Deu 6:10<\/span>., Deu 32:15<\/span>). The apodosis commences with Deu 4:26<\/span>. , with and the accusative, to take or summon as a witness against a person. Heaven and earth do not stand here for the rational beings dwelling in them, but are personified, represented as living, and capable of sensation and speech, and mentioned as witnesses who would raise up against Israel, not to proclaim its guilt, but to bear witness that God, the Lord of heaven and earth, had warned the people, and, as it is described in the parallel passage in Deu 30:19<\/span>, had set before them the choice of life and death, and therefore was just in punishing them for their unfaithfulness (cf. Psa 50:6<\/span>; Psa 51:6<\/span>). “Prolong days,” as in Exo 20:12<\/span>.<\/p>\n Deu 4:27<\/span><\/p>\n <\/strong> Jehovah would scatter them among the nations, where they would perish through want and suffering, and only a few ( , Gen 34:30<\/span>) would be left. “Whither” refers to the nations whose land is thought of (cf. Deu 12:29<\/span>; Deu 30:3<\/span>). For the thing intended, see Lev 26:33<\/span>, Lev 26:36<\/span>, Lev 26:38-39<\/span>, and Deu 28:64<\/span>., from which it is evident that the author had not “the fate of the nation in the time of the Assyrians in his mind” ( Knobel<\/em>), but rather all the dispersions which would come upon the rebellious nation in future times, even down to the dispersion under the Romans, which continues still; so that Moses contemplated the punishment in its fullest extent.<\/p>\n Deu 4:28<\/span><\/p>\n <\/strong> There among the heathen they would be obliged to serve gods that were the work of men’s hands, gods of wood and stone, that could neither hear, nor eat, nor smell, i.e., possessed no senses, showed no sign of life. What Moses threatens here, follows from the eternal laws of the divine government. The more refined idolatry of image-worship leads to coarser and coarser forms, in which the whole nature of idol-worship is manifested in all its pitiableness. “When once the God of revelation is forsaken, the God of reason and imagination must also soon be given up and make way for still lower powers, that perfectly accord with the I exalted upon the throne, and in the time of pretended ‘illumination’ to atheism and materialism also” ( Schultz<\/em>).<\/p>\n Deu 4:29<\/span><\/p>\n <\/strong> From thence Israel would come to itself again in the time of deepest misery, like the prodigal son in the gospel (Luk 15:17<\/span>), would seek the Lord its God, and would also find Him if it sought with all its heart and soul (cf. Deu 6:5<\/span>; Deu 10:12<\/span>).<\/p>\n Deu 4:30-31<\/span><\/p>\n <\/strong> “ In tribulation to thee<\/em> (in thy trouble), all these things<\/em> (the threatened punishments and sufferings) will befall thee; at the end of the days<\/em> (see at Gen 49:1<\/span>) thou wilt turn to Jehovah thy God, and hearken to His voice<\/em>.” With this comprehensive thought Moses brings his picture of the future to a close. (On the subject-matter, vid., Lev 26:39-40<\/span>.) Returning to the Lord and hearkening to His voice presuppose that the Lord will be found by those who earnestly seek Him; “ for<\/em> (Deu 4:31<\/span>) He is a merciful God, who does not let His people go, nor destroy them, and who does not forget the covenant with the fathers<\/em> ” (cf. Lev 26:42<\/span> and Lev 26:45<\/span>). , to let loose, to withdraw the hand from a person (Jos 10:6<\/span>).<\/p>\n Verses 25-28:<\/strong><\/p>\n The text is a warning for future generations of Israel, against violation of the First and Second Commandments, Exo 20:3-7<\/span>. Scripture history reveals that they did not remember and observe this warning, but turned from God to worship idols like the nations about them. The calamities of which Moses warned came upon them, as the Books of 2 Kings and 2 Chronicles reveal.<\/p>\n Israel’s disobedience has caused God to uproot His people from their Land, and to scatter them among the nations. Part of the nation was carried into captivity to Assyria, 2Ki 17:6-41<\/span>. Later, the remainder was exiled into Babylon, 2Ki 25:1-12<\/span>; 2Ch 36:14-21<\/span>. After seventy years, a remnant returned to the Land, 2Ch 36:22<\/span>; Ezra and Nehemiah. But in AD 70, the Romans once more expelled the Jews from their Land, as God had said, see Eze 33:23-29<\/span>; Dan 9:24-26<\/span>; Luk 21:19-24<\/span>.<\/p>\n 25. When thou shalt beget children, and children’s children. Although at the outset he only adverts to idolatry, yet, inasmuch as he thence takes occasion to inveigh generally against the transgressors of the Law, and denounces punishment against them, I have thought it advisable to introduce this passage amongst the Sanctions (of the Law.) He had already strictly forbidden them to turn aside to idols; he now requires this instruction to be handed down to their grand-children and their whole race; as though he had said, that they must continue faithfully in the pure worship of God, not only lest they should deprive themselves of entering the land of Canaan, but also lest, after having long enjoyed quiet possession of it, they should be expelled from it. For long possession might have hardened their minds in security and arrogance, as if they had no change to fear. Lest, therefore, as time should pass away, they should trust that they were firmly established, and advance to greater license, he now reminds them that the punishment which he had already taught them to await themselves, would also be extended to their descendants; since it was no less easy for God to drive their (257) distant posterity from their quiet nest, than it would have been for Him to prevent their taking possession of it. But although he is treating of idols, still he addresses them on the subject of the curse, which overhangs all despisers of God. And, in order that the threat may affect them more deeply, he calls on “heaven and earth to witness;” as though he had said, that even things inanimate and without reason were in a manner conscious of the vengeance of God. Their opinion (258) is a poor one who think that angels and men are thus designated by a metonomy; for we shall see a little further on that the same form of expression is repeated. And when he says in his song, (Deu 32:1<\/span>,) “Give ear, O ye heavens, and I will speak; and hear, O earth,” it is to signify by hyperbole that his address is worthy of being listened to by all creatures. Thus Isaiah, the more to shame the Jews, who had become stupified in their folly, addresses his words to the heavens and earth. (Isa 1:2<\/span>.) <\/p>\n When he calls heaven and earth to witness God’s vengeance, it is as much as to say, that it will as clearly appear as the heaven and earth appear before our eyes; and after he has said that they shall perish, he also declares in what manner, viz., that God would scatter them hither and thither, and reduce them to a small number. What follows might seem absurd, inasmuch as it ought not to be reckoned among their punishments that they should serve idols among strangers, whereas they had already worshipped them of their own accord in their own land; but this difficulty is easily solved, and in two ways, either that banishment was a just reward to them in order that there they might indulge to their full these impure dispositions; and thus there will be an antithesis between the nations of the heathen and the Holy Land, as though God had said that He would not; suffer them to profane the latter by their superstitions; or else, that then, the veil being as it were removed, they should be ashamed when they should be compelled to serve dead idols. Nor can it be questioned but that then they were wounded in spirit by the same disgusting practices in which they had before taken pleasure; and I (See ante on Deu 28:36<\/span>, p. 254.) have stated elsewhere that I prefer this latter sense. Meanwhile, he reproaches them for their stupidity in adoring (259) dead images, formed of corruptible things, and the work of men’s hands. <\/p>\n (257) “Abnepotes,” — Lat. ; i. e. , their grandchild’s grandchildren. <\/p>\n (258) “When he calls heaven and earth to witness, he calls all things which are in heaven and in earth, by metonomy; and especially angels and men, who are properly called witnesses. Thus Theodoret. So the Poet says: <\/p>\n Vos aeterni ignes, and non violabile numen Tester; (Virg.Aen., 2. 154;) <\/p>\n for the Platonists thought that the heavenly fires, i. e. , the stars, were animated by their intelligences, or guardian angels, whom they worshipped as inferior gods.” — Corn. a Lapide in loco. <\/p>\n De Lyra’s note is, “ i. e. , every intellectual creature existing in heaven and earth, since none but an intellectual creature can properly bear witness.” <\/p>\n (259) “Des marmousets sans sens;” senseless puppets. — Fr. <\/p>\n I MUST NOT GO OVER THE JORDAN (Deu. 4:22<\/span>)See under Deu. 1:37<\/span>.<\/p>\n c. PUNISHMENT FOR IDOLATRY: BANISHMENT FROM THE LAND (Deu. 4:25-28<\/span>)<\/p>\n 25 When thou shalt beget children, and childrens children, and ye shall have been long in the land, and shall corrupt yourselves, and make a graven image in the form of any thing, and shall do that which is evil in the sight of Jehovah thy God, to provoke him to anger; 26 I call heaven and earth to witness against you this day, that ye shall soon utterly perish from off the land whereunto ye go over the Jordan to possess it; ye shall not prolong your days upon it, but shall utterly be destroyed. 27 And Jehovah will scatter you among the peoples, and ye shall be left few in number among the nations, whither Jehovah shall lead you away. 28 And there ye shall serve gods, the work of mens hands, wood and stone, which neither see, nor hear, nor eat nor smell.<\/p>\n THOUGHT QUESTIONS 4:2528<\/p>\n 82.<\/p>\n Please notice the use of the words corrupt yourselves, as related to the wholeness of man. To depart from God is to involve oneself in the deterioration of the whole self.<\/p>\n 83.<\/p>\n Are we to conclude that physical prosperity is a by-product of obedience to God? Discuss.<\/p>\n 84.<\/p>\n Isnt there irony in Deu. 4:28<\/span>? i.e. in the object of the service of Gods people.<\/p>\n AMPLIFIED TRANSLATION 4:2528<\/p>\n 25 When children shall be born to you, and childrens children, and you have grown old in the land, if you corrupt yourselves by making a graven image in the form of anything, and do evil in the sight of the Lord your God, provoking Him to anger. COMMENT 4:2528<\/p>\n JEHOVAH WILL SCATTER YOU AMONG THE PEOPLES (Deu. 4:27<\/span>)Cf. Deu. 28:64<\/span>, Deu. 29:25-28<\/span>. See also our comments and more complete discussion under: Deu. 28:7<\/span> ff.<\/p>\n YE SHALL SERVE GODS, THE WORK OF MENS HANDS, WOOD AND STONE (Deu. 4:28<\/span>)In contrast to the one, true, invisible, living God, who is spirit (Joh. 4:24<\/span>). Moses had just emphasized the living nature of the invisible God, Deu. 4:12<\/span> (where see references), Deu. 4:15<\/span>.<\/p>\n (25) Shall have remained long.<\/strong>Literally, shall slumber<\/em>a very suggestive expression. Prosperity often sends true religion to sleep, and brings conventional, or fashionable, religion in its stead.<\/p>\n DISPERSION AMONG THE HEATHEN THREATENED, Deu 4:25-28<\/span>.<\/p>\n What Their Fate Will Be If They Turn Away From Him To Graven Images ( Deu 4:25-29<\/strong><\/span><\/strong> ).<\/strong> <\/p>\n This fate had already been portrayed by what had happened to their fathers who were driven from the land (Deu 1:44-45<\/span>). It was being portrayed by what would happen to Moses who was to be excluded from the land. It will be brought home by what should happen to the Canaanites as they are driven out and scattered. For the land can only receive and hold the good. Thus if they fail and become corrupt they too can only expect to be cast out. Obedience is an essential part of the covenant. We should note that in the end the idea was not the keeping of a list of regulations, it was a response of personal obedience to Yahweh Who had revealed His grace towards them, of which the other was only a consequence. If they failed in that they too would have to be cast out. <\/p>\n For the land was not being given to them as their prerogative. It was being lent to them by Yahweh. It was only for the righteous. Thus if they failed in righteousness there would be no place for them in it. On the other hand if they return and seek Him with all their hearts they will find Him. <\/p>\n We may analyse this passage in the word of Moses as follows: <\/p>\n a <\/strong> When you beget children, and children’s children, and you have been long in the land, and shall corrupt yourselves (Deu 4:25<\/span> a), <\/p>\n b <\/strong> And make a graven image in the form of anything, and shall do that which is evil in the sight of Yahweh your God, to provoke him to anger (Deu 4:25<\/span> b). <\/p>\n c <\/strong> I call heaven and earth to witness against you this day, that you will soon utterly perish from off the land to which you go over the Jordan to possess it. You will not prolong your days on it, but will be utterly destroyed (Deu 4:26<\/span>). <\/p>\n c <\/strong> And Yahweh will scatter you among the peoples, and you shall be left few in number among the nations, to which Yahweh shall lead you away (Deu 4:27<\/span>). <\/p>\n b <\/strong> And there you will serve gods, the work of men’s hands, wood and stone, which neither see, nor hear, nor eat, nor smell (Deu 4:28<\/span>). <\/p>\n a <\/strong> But if you seek Yahweh you will find Him if you seek Him with heart and soul (Deu 4:29<\/span>) <\/p>\n In ‘a’ we have the picture of a people who corrupt themselves because they have been ‘long in the land’, and in the parallel the promise that if they genuinely return and seek Yahweh they will find Him. In ‘b’ they do evil in the sight of Yahweh and provoke Him to anger by making as graven image in any form, and in the parallel we have the consequence, they will indeed worship such useless gods, but it will be outside the land (‘there’). In ‘c’ Yahweh calls heaven and earth to witness what He will do with such people, He will destroy them, and in the parallel the consequence of that destruction will be their scattering and being left few in number (compare Deu 28:62<\/span> and contrast Deu 1:10-11<\/span>; Deu 10:22<\/span>) and short of days (contrast Deu 4:40<\/span>; Deu 5:16<\/span>; Deu 6:2<\/span>). <\/p>\n Deu 4:25<\/strong><\/span><\/p>\n ‘<\/strong> When you beget children, and children’s children, and you have been long in the land, and shall corrupt yourselves, and make a graven image in the form of anything, and shall do that which is evil in the sight of Yahweh your God, to provoke him to anger,’ <\/p>\n No one was more aware than Yahweh of the propensities of the people. He had seen it all before. So He seeks to prevent failure by the intensest of warnings. What He described was not a prophecy before the event, it was just the necessary and inevitable consequence of covenant failure, something which Moses was himself experiencing in his own way. (Knowing their history and the tendencies of man most of us could have prophesied that in time Israel would fail. It was hardly therefore a secret to God). <\/p>\n So He warns them of the danger of turning to false gods in the future, especially as manifested in the making of graven images. It may not happen immediately, but He is warning future generations, ‘your children, and your children’s children’. Note the sense of the continuity of Israel. The activity of their children’s children will be their action too. If any of them make a graven image or do what is evil in the sight of Yahweh then they must recognise what the consequences will be. They will provoke Him to anger and face the consequences. <\/p>\n Deu 4:26<\/strong><\/span><\/p>\n ‘<\/strong> I call heaven and earth to witness against you this day, that you will soon utterly perish from off the land to which you go over the Jordan to possess it. You will not prolong your days on it, but will be utterly destroyed.’ <\/p>\n And judgment would be certain. No more solemn witness could have been called for, for heaven and earth includes all that is in them. Moses was calling on the whole of creation to bear witness, just as in parallel treaties the gods were invoked as witnesses. And what were they to witness? They were to witness God’s declaration of the consequences for those who so sinned. That such would soon utterly perish from the land. Rather than prolonging their days on the land they would be utterly destroyed. This was already intended to be the Canaanite’s fate. It had been the fate of their own fathers. In one sense it was Moses’ fate (he had a harsh lesson in front of his very eyes). If they were unfaithful to the covenant it would also be theirs. The land would not hold those who were unfaithful. <\/p>\n That this was delayed when the inevitable happened and they deserted Yahweh was not because of any failure on God’s part, but because He displayed with them the longsuffering that He had displayed with the Canaanites. <\/p>\n It is noteworthy that certain political decrees discovered among the Canaanite literature at Ugarit also called on heaven and earth as witnesses. Heaven and earth were regularly seen as important witnesses. <\/p>\n Deu 4:27<\/strong><\/span><\/p>\n ‘<\/strong> And Yahweh will scatter you among the peoples, and you shall be left few in number among the nations, to which Yahweh shall lead you away.’ <\/p>\n The result of rebellion would be that they would be scattered among the nations (compare Deu 28:64<\/span>; Lev 26:33<\/span>), as those who rebelled against God at Babel were so scattered (Gen 11:8<\/span>), and as the Canaanites before Israel in the land were to be driven out and thus scattered (Exo 23:28-31<\/span>). And they would be decimated so that they were few in number. Few in number is the opposite state to being as the stars of heaven for multitude (Deu 1:10<\/span>; Deu 10:22<\/span>). Compare here Deu 28:62<\/span>. This would be their punishment. It was the inevitable consequence for peoples driven from their own countries in all directions. Disease, the sword and starvation would follow inevitably for many as they became refugees wherever they were, seeking a place to rest. There is no thought here of the Exile. The thought is rather of the practical effect of being driven out of the land, seeking refuge in many countries. <\/p>\n Deu 4:28<\/strong><\/span><\/p>\n ‘<\/strong> And there you will serve gods, the work of men’s hands, wood and stone, which neither see, nor hear, nor eat, nor smell.’ <\/p>\n And in those countries they would be reduced to serving gods which were the work of men’s hands, gods who could, he points out sardonically, neither see, hear, eat nor smell. In the beginning this would have been their own choice, for they would have turned to graven images, which was why they would face this suffering in the first place, but now it would also be thrust on them, for they would have no Central Sanctuary and they were outside Yahweh’s land, and it may even be forced on them by the country of their exile. The point is that they would have lost all the blessings of the covenant. <\/p>\n It should be noted that rather than being an indication that this was written ‘after the event’ this is simply a typical treaty clause concerning the consequences of disobedience to a treaty covenant. What they had done to others would be done to them. <\/p>\n Deu 4:29<\/strong><\/span><\/p>\n ‘<\/strong> But from there you will seek Yahweh your God, and you will find him, when you search after him with all your heart and with all your soul.’ <\/p>\n Once they were scattered they would undoubtedly at some stage turn to seek Yahweh their God, and then they would find Him (for He would be graciously waiting), but only when they sought Him with all their heart and with all their soul. Note that there is here no promise of return to the land, only a promise of return to Yahweh, for that is the most important thing. <\/p>\n The Appeal Supported by a Reference to God’s Kindness<\/p>\n v. 25. When thou shalt beget children and children’s children, and ye shall have remained long in the land,<\/strong> literally, become old in the land, which would include the forgetting of the former acts of God’s mercy, and shall corrupt yourselves,<\/strong> the first zealous love for Jehovah having grown cold, and make a graven image, or the likeness of anything, and shall do evil in the sight of the Lord, thy God, to provoke Him to anger,<\/strong> <\/p>\n v. 26. I call heaven and earth,<\/strong> as living, sensible creatures, to witness against you this day that ye shall soon utterly perish from off the land whereunto ye go over Jordan to possess it; ye shall not prolong your days upon it, but shall utterly be destroyed. <\/strong> The witness summoned by Moses would be able to testify to the fact that the Lord had given His people the choice of life and death, Deu 30:19<\/span>, and therefore was fully justified in punishing unfaithfulness. <\/p>\n v. 27. And the Lord shall scatter you among the nations, and ye shall be left few in number among the heathen, whither the Lord shall lead you,<\/strong> Lev 26:33<\/span>. All the judgments of the Lord upon His disobedient people are here included, down to the time of the Romans and the destruction of Jerusalem in 70 A. D. <\/p>\nFuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: Albert Barnes’ Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: English Annotations on the Holy Bible by Matthew Poole<\/b><\/i><\/h4>\n
Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n
Fuente: Keil & Delitzsch Commentary on the Old Testament<\/b><\/i><\/h4>\n
Fuente: Garner-Howes Baptist Commentary<\/b><\/i><\/h4>\n
Fuente: Calvin’s Complete Commentary<\/b><\/i><\/h4>\n
26 I call Heaven and earth to witness against you this day, that you shall soon utterly perish from off the land which you are going over the Jordan to possess; you will not live long upon it, but will be utterly destroyed.
27 And the Lord will scatter you among the peoples, and you will be left few in number among the nations to which the Lord will drive you.
28 There you will serve gods, the work of mens hands, wood and stone, which neither see, nor hear, nor eat, nor smell.<\/p>\nFuente: College Press Bible Study Textbook Series<\/b><\/i><\/h4>\n
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Whedon’s Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n
Fuente: Commentary Series on the Bible by Peter Pett<\/b><\/i><\/h4>\n