64<\/strong>. Cp. Deu 4:27<\/span> f., in the Pl. address. From the one end<\/em>, etc., Deu 13:7<\/span> (8). On other gods<\/em>, etc., Deu 13:6<\/span> (7); wood and stone<\/em>, Deu 4:28<\/span>.<\/p>\n Verse 64<\/span>. The Lord shall scatter thee among all people<\/B><\/I>] How literally has this been fulfilled! The people of the Jews are scattered over every nation under heaven.<\/P> <\/p>\n 64. the Lord shall scatter theeamong all people<\/B>There is, perhaps, not a country in the worldwhere Jews are not to be found. Who that looks on this condition ofthe Hebrews is not filled with awe, when he considers the fulfilmentof this prophecy?<\/P><\/p>\n And the Lord shall scatter thee among all people, from the one end of the earth even to the other<\/strong>,…. Which refers to their present dispersion, being now, more or fewer, in all parts of the world, east, west, north, and south:<\/p>\n and there thou shalt serve other gods, which neither thou nor thy fathers have known, [even] wood and stone<\/strong>: it may be observed, that the phrase, “which either thou nor fathers have known”, is fitly added here, which is not used of them, De 28:36<\/span>; and well agrees with the idols of the Papists, their images of the Virgin Mary, and saints departed, made of wood and stone, which were such the fathers of the Jews never knew; just as it is said of the host, the consecrated wafer, the breaden god honoured by antichrist, that it is “a god who his fathers knew not”, Da 11:38<\/span>; the apostles and ancient fathers of the church. Now in Popish countries the Jews have often been prevailed upon to change, or at least dissemble their religion, and embrace Popery: and have worshipped images of wood and stone. The author of the history of their calamities and sufferings owns this;<\/p>\n “multitudes (he says p) in Spain and Portugal forsook the law of Moses, and joined the Papists, pretending at least to be of their religion.”<\/p>\n He makes mention of sixteen thousand at one time q, and some, he say r,<\/p>\n “that were driven out of Spain, came into Italy, where the young men pressed with famine could not bear it, and changed their religion, and began to worship images that they might have to satisfy their hunger; and the Papists used to go about with a crucifix in one hand, and a piece of bread in the other, promising the bread to those that would worship the crucifix; and so many famishing persons forsook the law of Moses, and mixed with them:”<\/p>\n and to this day the convents of monks and nuns in Spain are full of them; and most of their canons, inquisitors, and bishops, are Jews s. The Targum of Jonathan indeed, to clear them from idolatry itself, gives another sense of these words, paraphrasing them,<\/p>\n “ye shall pay tribute to the worshippers of idols.”<\/p>\n p Shebet Judah, p. 108, 154, 312, 313, 338, 339. q Ibid. p. 312. r Ibid. sect. 56. p. 327. s See Addison’s present State of the Jews, c. 3. p. 3o, 31. Dr. Newton ut supra, (Prophesies, vol. 1. Dissert. 7.) sect. 15. p. 197.<\/p>\n 64. And the Lord shall scatter thee among all people. At the end of the preceding verse, he had threatened them with banishment, which was far more painful to the people of Israel than to other nations. Inasmuch as affection for our country is natural to all, it is disagreeable to be away from it; but the condition of the Israelitish people was peculiar, for to them the inheritance of Canaan was promised them by God, and they could not be expelled from it without being renounced by their heavenly Father. But he now proceeds a second and third step further; for he adds to banishment a miserable scattering, and to scattering, trembling and wanderings full of disquietude. For, if they had been expelled all together into any one corner of the world, their banishment would have been more tolerarable from their very association with each other. Their calamity is, therefore, augmented when the storm of God’s wrath scatters them hither and thither like chaff, so that they should be dispersed, and dwell in widely different countries. Another kind of servitude, which I have elsewhere noticed, is incidentally added, i e. , that He would enslave them not only to men, but to idols also. The third step is their want of rest, for there was to be no fixed abode for them in their captivity; and this is far the most wretched state of all, to serve tyrannical conquerors as captives, and to have no certain master. Still it was a most just reward of the people’s ingratitude, that they should nowhere find a fixed resting-place, because they had rejected the rest offered them by God, as we read in Isaiah (Isa 28:12<\/span>) He, however, extends the evil, bitter as it was in itself, still further, for they were not only to be compelled to wander in confusion, and immediately to pass onwards, but, wheresoever they should come, inward perturbation of mind was to follow them as their inseparable companion. Now, it is more sad to be agitated within with secret fear, than to be oppressed by external violence; for believers, although they too may be unsettled and tossed by many troublesome waves, still repose with tranquil minds on God; whilst the wicked, however they may desire to lull themselves in security, are nevertheless always without true peace; and if, for a while, they sink into lethargy, are still soon compelled to arouse themselves by God whether they will or not. Surely as the repose of a well-regulated mind is a signal mark of God’s favor, so a constant and irremediable fear, such as is here referred to, is one of His terrible punishments. <\/p>\n Since the fear of spiritual punishments but lightly affects ungodly men, Moses magnifies in many words what the Israelites would else have carelessly passed over. Especially he points out what dreadful torments of anxiety would affect the wicked, when he says that their life should hang in suspense, as it were, before their eyes, so that they should fear day and night. An amusing device is related of Dionysius, (253) who commanded an exquisite supper, supplied with every delicacy, to be prepared for a courtly flatterer by whom his happiness had been lauded; he placed him in his own seat, so (254) that he might feast pleasantly, but ordered a sword to be suspended by a thread so as to overhang his head, insomuch that he who had pronounced the tyrant to be happy, when he saw that death was so near him every moment, did not dare to taste either of meat or drink. Dionysius, therefore, confessed, and not without shame to himself, that he and all other tyrants, whilst they are formidable to others, are tormented by perpetual fear. Now, this same disquietude is common to all the despisers of God; for the more wantonly they rage in forgetfulness of His fear, the more deservedly they dread their own shadow. Besides, when we look around us and see by how many forms of death our lives are beset, it cannot be but that innumerable anxieties should naturally possess us; how, then, can the wicked help being harassed by miserable and perplexing doubts when they perceive themselves to be shut out from the protection of God, and exposed to so many evils? Tranquillity of mind, therefore, can only arise from having God as our Keeper, and from resting under His protection. <\/p>\n By the words, “the sight of thine eyes,” I have no doubt but that Moses designates those spectres (255) and bug-bears whereby death is set before the eyes of the reprobate. <\/p>\n (253) This well-known story of Dionysius of Syracuse and his courtier Damocles, is beautifully told by Cicero. — Tusc. Quoest. 5. 21. <\/p>\n (254) “Pour reciter ceste felicite, qu’il avoit tant preschee;” to make a rehearsal of this felicity, which he had so greatly praised. — Fr. <\/p>\n (255) “Toutes illusions, fantasmes, et espouvantails, qui nous menacent de la mort;” all illusions, phantoms, and horrors, which threaten us with death. — Fr. <\/p>\n (64) And the Lord shall scatter thee among all people.<\/strong>Fulfilled, literally, in this last dispersion.<\/p>\n Thou shalt serve other gods.<\/strong>We do not know of Israels falling into actual idolatry in dispersion, except in Egypt (Jer. 44:17<\/span>), and possibly in Babylon (Eze. 14:22-23<\/span>. Comp. Deu. 33:25<\/span>). But they were slaves to the worshippers of other gods.<\/p>\n 64<\/strong>. <\/strong> The Lord shall scatter thee <\/strong> Comp. Deu 4:27<\/span>; also Lev 26:33<\/span>; Neh 1:8<\/span>; Jer 16:13<\/span>; also Josephus’s Jewish War, Deu 6:9<\/em><\/span><\/em> ; Deu 6:2<\/em><\/span><\/em>.<\/p>\n Ver. <\/em><\/strong>64. <\/strong>And the Lord shall scatter thee among all people<\/em><\/strong><\/strong> They were not only to be plucked from their own land, but also to be dispersed into all nations. Nehemiah, ch. Deu 1:8-9<\/span>, confesseth that these words were fulfilled in the Babylonish captivity; but they have more amply been fulfilled since the great dispersion of the Jews by the Romans. Indeed, what people have been scattered so far and wide as they? And where is the nation that is a stranger to them, or to which they are strangers? They swarm in many parts of the East; they are spread through most countries of Europe and Africa; and there are several families of them in the West Indies: they circulate through all parts, and are, as one may say, the brokers of the whole world. Bishop Newton. <\/p>\n Deu 28:64 And the LORD shall scatter thee among all people, from the one end of the earth even unto the other; and there thou shalt serve other gods, which neither thou nor thy fathers have known, [even] wood and stone.<\/p>\n Ver. 64. And the Lord shall scatter thee.<\/strong> ] The Jews are to this day a miserable, dejected, and dispersed people, abhorred of God and men, and exiled out of the world, as it were, by a common consent of nations.<\/p>\n all people = all kinds of peoples. Put by Figure of speech Synecdoche (of Genus). <\/p>\n scatter: Deu 4:27, Deu 4:28, Lev 26:33, Neh 1:8, Jer 16:13, Jer 50:17, Eze 11:16, Eze 11:17, Luk 21:24 <\/p>\n there thou shalt: Deu 28:36, Jer 16:13 <\/p>\n Reciprocal: Deu 29:26 – gods whom Deu 29:28 – rooted them Deu 30:4 – unto Deu 32:17 – to God Deu 32:26 – General 1Ki 8:46 – unto the land 2Ki 15:29 – carried them 2Ki 17:6 – carried 2Ki 25:21 – So Judah 2Ch 6:36 – thou be angry Psa 44:11 – scattered Psa 59:11 – scatter Psa 92:9 – scattered Psa 106:27 – to scatter Pro 2:22 – rooted Isa 23:12 – there also Isa 24:1 – scattereth Isa 26:15 – thou hadst Jer 9:16 – scatter Jer 10:18 – I will Jer 13:19 – Judah Jer 13:24 – will Jer 14:18 – yea Jer 15:4 – cause them to be removed Jer 15:14 – pass Jer 18:17 – scatter Jer 19:4 – burned Jer 29:18 – will deliver Jer 34:17 – I will Jer 49:32 – I will scatter Jer 49:36 – scatter Jer 52:27 – Thus Lam 1:3 – she Lam 4:16 – hath Eze 5:10 – the fathers Eze 20:23 – that I Eze 20:32 – to serve Eze 22:15 – scatter Eze 36:19 – I scattered Hos 8:8 – among Hos 9:6 – they Hos 9:17 – and Amo 9:4 – go Amo 9:9 – and I Zec 2:6 – spread Zec 7:14 – scattered Rom 11:10 – and bow Jam 1:1 – scattered 1Pe 1:1 – scattered<\/p>\n Deu 28:64. The Lord shall scatter thee among all people According to Nehemiah, (Neh 1:8-9,) these words were fulfilled in the Babylonish captivity; but they have been far more amply fulfilled since the great dispersion of the Jews by the Romans. What people have been scattered so far and wide as they? And where is the nation that is a stranger to them, or to which they are strangers? They swarm in many parts of the East, are spread through most of the countries of Europe and Africa, and there are several families of them in the West Indies. They circulate through all parts, and are, as one may say, the brokers of the whole world. Bp. Newton.<\/p>\n 28:64 And the LORD shall {y} scatter thee among all people, from the one end of the earth even unto the other; and there thou shalt serve other gods, which neither thou nor thy fathers have known, [even] wood and stone.<\/p>\n (y) Signifying that it is a singular gift from God to be in a place where we may worship God purely and declare our faith and religion.<\/p>\n And the LORD shall scatter thee among all people, from the one end of the earth even unto the other; and there thou shalt serve other gods, which neither thou nor thy fathers have known, [even] wood and stone. 64. Cp. Deu 4:27 f., in the Pl. address. From the one end, etc., Deu 13:7 … Continue reading “Exegetical and Hermeneutical Commentary of Deuteronomy 28:64”<\/span><\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"","ping_status":"","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"class_list":["post-5684","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/5684","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/comments?post=5684"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/5684\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=5684"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=5684"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=5684"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible <\/b><\/i><\/h4>\n
Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n
Fuente: Calvin’s Complete Commentary<\/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 on the Holy Bible by Thomas Coke<\/b><\/i><\/h4>\n
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Companion Bible Notes, Appendices and Graphics<\/b><\/i><\/h4>\n
Fuente: The Treasury of Scripture Knowledge<\/b><\/i><\/h4>\n
Fuente: Joseph Bensons Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n
Fuente: Geneva Bible Notes<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"