2<\/strong>. And Moses called unto them<\/em> ] Son 5:1<\/span>. For the rest cp. Deu 11:2<\/span>. Ye<\/em> is emphatic. Heb.: Ye<\/em>, yourselves<\/strong>, have seen<\/em>.<\/p>\n 2. Moses called unto all Israel, . .. Ye have seen all that the Lord did,<\/B> c.This appeal to theexperience of the people, though made generally, was applicable onlyto that portion of them who had been very young at the period of theExodus, and who remembered the marvellous transactions that precededand followed that era. Yet, alas! those wonderful events made no goodimpression upon them (De 29:4<\/span>).They were strangers to that grace of wisdom which is liberally givento all who ask it and their insensibility was all the moreinexcusable that so many miracles had been performed which might haveled to a certain conviction of the presence and the power of God withthem. The preservation of their clothes and shoes, the supply ofdaily food and fresh waterthese continued without interruption ordiminution during so many years’ sojourn in the desert. They weremiracles which unmistakably proclaimed the immediate hand of God andwere performed for the express purpose of training them to apractical knowledge of, and habitual confidence in, Him. Theirexperience of this extraordinary goodness and care, together withtheir remembrance of the brilliant successes by which, with littleexertion or loss on their part, God enabled them to acquire thevaluable territory on which they stood, is mentioned again to enforcea faithful adherence to the covenant, as the direct and sure means ofobtaining its promised blessings.<\/P><\/p>\n Moses called unto all Israel<\/strong>,…. He had been speaking before to the heads of them, and delivered at different times what is before recorded; but now he summoned the whole body of the people together, a solemn covenant being to be made between God and them; or such things being to be made known unto them as were of universal concernment:<\/p>\n and said unto them<\/strong>; what is in this chapter; which is only a preparation or introduction to what he had to declare unto them in the following:<\/p>\n ye have seen all that the Lord did before your eyes in the land of Egypt<\/strong>; the Targum of Jonathan is,<\/p>\n “what the Word of the Lord did;”<\/p>\n for all the wonderful things there done in Egypt were done by the essential Word of God, Christ, the Son of God; who appeared to Moses in the bush, and sent him to Egypt, and by him and Aaron wrought the miracles there; which many now present had seen, and were then old enough to take notice of, and could remember, though their fathers then in being were now dead:<\/p>\n unto Pharaoh and unto all his servants, and unto all his land<\/strong>; the plagues he inflicted on the person of Pharaoh, and on all his courtiers, and on all the people in Egypt, for they reached the whole land.<\/p>\n The introduction in Deu 29:2<\/span><\/em> resembles that in Deu 5:1<\/span>. “ All Israel<\/em> ” is the nation in all its members (see Deu 29:10<\/span>, Deu 29:11<\/span>). – Israel had no doubt seen the mighty acts of the Lord in Egypt ( Deu 29:2<\/span><\/em> and Deu 29:3<\/span>; cf. Deu 4:34<\/span>; Deu 7:19<\/span>), but Jehovah had not given them a heart, i.e., understanding, to perceive, eyes to see, and ears to hear, until this day. With this complaint, Moses does not intend to excuse the previous want of susceptibility on the part of the nation to the manifestations of grace on the part of the Lord, but simply to explain the necessity for the repeated allusion to the gracious acts of God, and to urge the people to lay them truly to heart. “By reproving the dulness of the past, he would stimulate them to a desire to understand: just as if he had said, that for a long time they had been insensible to so many miracles, and therefore they ought not to delay any longer, but to arouse themselves to hearken better unto God” ( Calvin<\/em>). The Lord had not yet given the people an understanding heart, because the people had not yet asked for it, simply because the need of it was not felt (cf. Deu 4:26<\/span>).<\/p>\n Verses 2-9:<\/strong><\/p>\n The text is a reminder of the manifestations of Jehovah’s Deity and power, in Israel’s deliverance from Egypt and their preservation during their forty years’ wilderness wandering. During this period, their physical needs were supplied, without labor on their part. Their shoes and clothing did not become worn and frayed. There was food in abundance for their needs.<\/p>\n Verse 6 does not mean that they had no bread nor wine during the wilderness wandering. Both bread and wine were a part of their sacrificial offerings at the Tabernacle. It implies that they did not go through the ordinary process of planting, harvesting, and processing these things.<\/p>\n The text is also an indictment of Israel for their spiritual dullness, and for their inability and unwillingness to acknowledge Jehovah’s hand in their deliverance and wilderness provision.<\/p>\n Compare verses 7, 8 with Deu 2:26<\/span> to Deu 3:17<\/span>.<\/p>\n 2. And Moses called unto all Israel. This passage also may be fitly referred to the preface of the Law, since its tendency is to recommend it, and to instruct and prepare the people’s minds to be teachable. It takes its commencement from the divine blessings, which they had experienced as well in their exodus as in their forty years’ wanderings; for it would have been the height of baseness and ingratitude not to devote themselves to a Deliverer who had dealt so graciously with them. And surely it was an inestimable sign of His paternal love towards them, that He should have arrayed Himself against so very powerful a king for His servants’ sake. Finally, lest there should be any question as to their deliverance, he enlarges upon the power which God displayed therein, in magnificent terms of praise according with its dignity. <\/p>\n 2. THE PROVIDENCE OF GOD (Deu. 29:2-9<\/span>)<\/p>\n And Moses called unto all Isreal, and said unto them, Ye have seen all that Jehovah did before your eyes in the land of Egypt unto Pharaoh, and unto all his servants, and unto all his land; 3 the great trials which thine eyes saw, the signs, and those great wonders: 4 but Jehovah hath not given you a heart to know, and eyes to see, and ears to hear, unto this day, 5 And I have led you forty years in the wilderness: your clothes are not waxed old upon you, and thy shoe is not waxed old upon thy foot. 6 Ye have not eaten bread, neither have ye drunk wine or strong drink; that ye may know that I am Jehovah your God, 7 And when ye came unto this place, Sihon the king of Heshbon, and Og the king of Bashan, came out against us unto battle, and we smote them: 8 and we took their land, and gave it for an inheritance unto the Reubenites, and to the Gadites, and to the half-tribe of the Manassites. 9 Keep therefore the words of this covenant, and do them, that ye may prosper in all that ye do.<\/p>\n THOUGHT QUESTIONS 29:29<\/p>\n 512.<\/p>\n If Jehovah did not give them a heart to know or eyes to see, how could Israel be held responsible?<\/p>\n 513.<\/p>\n Read the comments on Deu. 8:3-4<\/span> to review what is meant by the preservation of clothes and shoes.<\/p>\n 514.<\/p>\n How would the lack of bread and wine establish their trust in Jehovah?<\/p>\n 515.<\/p>\n Why the review of Gods acts of power and conquest?<\/p>\n AMPLIFIED TRANSLATION 29:29<\/p>\n 2 Moses called to all Israel, and said to them, You have seen all that the Lord did before your eyes in the land of Egypt to Pharaoh, to all his servants, and to all his land; 4 Yet the Lord has not given you a [mind and] heart to understand, and eyes to see, and ears to hear, to this day. COMMENT 29:29<\/p>\n BUT JEHOVAH HATH NOT GIVEN YOU A HEART TO KNOW . . . UNTO THIS DAY (Deu. 29:4<\/span>)This was partly their own fault, partly the working of God. Truthfully Moses could say they had been rebellious from the day that thou wentest forth out of the land of Egypt and from the day that I knew you (Deu. 9:7<\/span>; Deu. 9:24<\/span>). Persons with such dispositions are not capable of perceiving and appreciating the will of God. Thus this passage is similar to those above, and should also have served as a rebuke: God has not seen fit to open up your eyes even yetunto this day. The essence of the rebuke seems to be, Will you now wake up? Stubborness and rebellion invariably clog the channels of ones spiritual perceptionand God withholds understanding (Isa. 6:9-10<\/span>, Mat. 11:25-26<\/span>, Rom. 11:7-10<\/span>).<\/p>\n Yet, Israel had every opportunity to understand and appreciate Gods ways. These are enumerated in Deu. 29:5-8<\/span>, with the conclusion, Keep therefore the words . . . that ye may prosper . . . (Deu. 29:9<\/span>).<\/p>\n YOUR CLOTHES ARE NOT WAXED OLD (Deu. 29:5<\/span>)See Deu. 8:4<\/span>, note.<\/p>\n YE HAVE NOT EATEN BREAD, NEITHER HAVE YE DRUNK WINE OR STRONG DRINK; THAT YE MAY KNOW THAT I AM JEHOVAH YOUR GOD (Deu. 29:6<\/span>)Basically the same thought is expressed in Deu. 8:3<\/span>. They had been living all these years, not by harvesting wheat and baking bread, or by harvesting grapes and making wine. In short, they had not been sustained by their own labor, but by every thing that proceedeth out of the mouth of God (Deu. 8:3<\/span>). It was God who directed their route for forty years, who kept their clothes from becoming old and ragged, who kept their shoes from wearing out, and who daily supplied their manna for food. The response should have been heartfelt obedience and praise to their Sustainer and Giver of life! Their recent victories in battle (Deu. 29:7-8<\/span>) described earlier (chapters 2 & 3) were also the result of Gods direct blessing and goodness, and provided yet another reason for their cheerful obedience.<\/p>\n REUBENITES . . . GADITES . . . MANASSITES (Deu. 29:8<\/span>)Note their boundaries in Deu. 3:12-17<\/span>.<\/p>\n (2) And Moses called all Israel and said unto them.<\/strong>The address in this chapter may be compared with that of Joshua to the people <\/em>(as distinct from their heads and officers) in Joshua 24<\/span>. The topics brought before them are simple. In Deu. 29:2-3<\/span>, the miracles of the Exodus; in Deu. 29:5<\/span>; Deu. 29:7<\/span>, the wilderness journey; in Deu. 29:7-8<\/span>, the conquest of Sihon and Og. All are appealed to, from the captains of the tribes (Deu. 29:10<\/span>), to the little ones (Deu. 29:11<\/span>), and the lowest slaves (Deu. 29:11<\/span>). And the point set before them is one simple thing, to accept Jehovah as their God. All this is very closely reproduced in Joshua 24<\/span> (see Notes in that place).<\/p>\n Ye have seen.<\/strong>The pronoun is emphatic. Yourselves are witnesses. I need not repeat the story. (Comp. Deu. 11:2-7<\/span>.)<\/p>\n 2<\/strong>. <\/strong> Ye have seen <\/strong> As a people they had seen the wonderful works of God.<\/p>\n A Quick Resume Of Their History ( Deu 29:2-8<\/strong><\/span><\/strong> ).<\/strong> <\/p>\n In the light of the covenant which he had given (Deu 29:1<\/span>), he began by a quick reminder of their reasons for confidence in Yahweh, and of why they should be grateful to Him so that they should respond accordingly. He cited four things, Yahweh’s deliverance from Egypt (compare Deu 1:30<\/span>; Deu 4:20<\/span>; Deu 4:34<\/span>; Deu 4:37<\/span>; Deu 5:6<\/span>; Deu 5:15<\/span>; Deu 6:12<\/span>; Deu 6:21-22<\/span>; Deu 7:8<\/span>; Deu 7:18<\/span>; Deu 11:3-4<\/span>; Deu 20:1<\/span>; Deu 26:8<\/span>), His care in the wilderness (see Deu 8:2-4<\/span>; compare Deu 1:31<\/span>), the crushing defeats of Sihon and Og (see Deu 1:4<\/span>; Deu 2:24<\/span> to Deu 3:17<\/span>; Deu 4:45-46<\/span>; Deu 31:4<\/span>), and their reception of the land which had once belonged to those kings. He feared that they had not yet really laid hold of these lessons by faith. They had failed to really take in what the past should have taught them. <\/p>\n How quickly we too forget so easily all the He has done for us. <\/p>\n Note that while mention of the deliverance from Egypt appears all through his previous covenant speeches, the details of the care in the wilderness came only in the second speech, while the emphasis on Sihon and Og came only in the first speech, demonstrating that both are in mind in this summary which has the whole book in mind seen as a whole. <\/p>\n Analysis using the words of Moses: <\/p>\n a <\/strong> And Moses called to all Israel, and said to them, You have seen all that Yahweh did before your eyes in the land of Egypt, to Pharaoh, and to all his servants, and to all his land, the great trials which your eyes saw, the signs, and those great wonders (Deu 29:2-3<\/span>). <\/p>\n b <\/strong> But Yahweh had not given you a heart to know, and eyes to see, and ears to hear, to this day (Deu 29:4<\/span>). <\/p>\n c <\/strong> And I have led you forty years in the wilderness, your clothes are not waxed old upon you, and your shoe is not waxed old on your foot (Deu 29:5<\/span>). <\/p>\n c <\/strong> You have not eaten bread, nor have drunk wine or strong drink (Deu 29:6<\/span> a). <\/p>\n b <\/strong> That you may know that I am Yahweh your God (Deu 29:6<\/span> b). <\/p>\n a <\/strong> And when you (ye) came to this place, Sihon the king of Heshbon, and Og the king of Bashan, came out against us to battle, and we smote them, and we took their land, and gave it for an inheritance to the Reubenites, and to the Gadites, and to the half-tribe of the Manassites (Deu 29:8<\/span>). <\/p>\n Note in ‘a’ that he describes the great victory given to Israel over Pharaoh and Egypt by Yahweh, and in the parallel refers to the great victory He has given them over Sihon and Og, the former gave them their freedom, the latter has given them large tracts of land. In ‘b’ the lesson has not really come home to them, and in the parallel he now suggests that their experiences should have enabled them to know Yahweh. In ‘c’ the two provisions of clothing, and in the parallel food, have constantly been provided for them by Him in the wilderness. <\/p>\n Deu 29:2-3<\/strong><\/span><\/p>\n ‘<\/strong> And Moses called to all Israel, and said to them, You (ye) have seen all that Yahweh did before your (of ye) eyes in the land of Egypt, to Pharaoh, and to all his servants, and to all his land, the great trials which your (thy) eyes saw, the signs, and those great wonders,’ <\/p>\n He pointed first to their deliverance from Egypt, the reason for gratitude that outstripped all others. He pointed out that they (the older among them, and the remainder through their eyes) had seen with their own eyes what Yahweh had done to Pharaoh in the land of Egypt, and to his whole enslaved people, and to all his land (threefold completeness). Yahweh had summarily dealt with the god-king, the whole people of Egypt and the land itself, of which He, Yahweh, was clearly the final overlord. None had been able to resist Him. <\/p>\n And they had seen the great ‘testings’, the ‘signs’ and the great ‘wonders’. The threefoldness stresses the completeness of His action. He had put Egypt through a huge test, He had given undeniable signs to His people, and to them, of Who He was, and He had performed amazing wonders before their eyes (compare Deu 4:13<\/span>; Deu 7:19<\/span>). What more proof did they need? <\/p>\n It should be noted that two of these nouns are drawn from common use in Exodus. For ‘signs’ and ‘wonders’ there see Exo 4:8-9<\/span>; Exo 4:17<\/span>; Exo 4:21<\/span>; Exo 4:28<\/span>; Exo 4:30<\/span>; Exo 7:9<\/span>; Exo 10:1<\/span>; Exo 11:9-10<\/span>. <\/p>\n Deu 29:4<\/strong><\/span><\/p>\n ‘<\/strong> But Yahweh had not given you (ye) a heart to know, and eyes to see, and ears to hear, to this day.’ <\/p>\n But as their subsequent history had revealed, the message had not got over to them, something which he recognised was still true at this very time. Their hearts had not taken it in, their eyes had been blinded, their ears had been deaf, their response had been inadequate, and still was. The full significance of what had happened had not yet properly come home to them even now. <\/p>\n Had someone spoken to them immediately after the Reed Sea deliverance they might have gained a different impression. Then they had ‘believed’ (Exo 14:31<\/span>). But that faith had quickly dissipated in the light of the wilderness experiences, resulting in ultimate failure as described in Deu 1:6<\/span> to Deu 2:1<\/span>. And he was now questioning whether that was still so. Were they now going to respond or not? It is clear that he did not have a great deal of confidence in them. <\/p>\n Deu 29:5-6<\/strong><\/span><\/p>\n ‘<\/strong> And I have led you (ye) forty years in the wilderness, your (of ye) clothes are not waxed old upon you (ye), and your (thy) shoe is not waxed old on your (thy) foot. You (ye) have not eaten bread, nor have ye drunk wine or strong drink, that you (ye) may know that I am Yahweh your (of ye) God.’ <\/p>\n As in Deu 28:20<\/span> Moses here suddenly allows their divine Trek-leader to speak for Himself. It is Yahweh Who now speaks. He was the One Who had borne them as a man bears his sons (Deu 1:31<\/span>). This vivid change of address stresses the wonder of God’s care in the wilderness. Yahweh Himself reminds them that His direct response to their unbelief had not been to desert them, but to ensure that they were led forward by Him as their Trek-leader (compare Deu 8:2<\/span>), and that they had been well-clothed and well-shod, and God-fed and supplied throughout the whole forty years in the wilderness (compare Deu 8:3-4<\/span>). He had personally watched over them. <\/p>\n Almost nothing about that penal period in the wilderness has been recorded for us. Numbers 15-19 which cover this period are mainly theological with only one or two incidents mentioned in order to back up that theology. It was clearly seen as a period to be blacked out and forgotten. But here Moses reminds them of it and of how good God had been to them during that period. <\/p>\n “You have not eaten bread.”<\/strong> That is, man made food. That would have been difficult to obtain in the wilderness and dependence on it would have resulted in starvation. Rather they had eaten manna which had come to them in abundant daily supply, food provided by God. <\/p>\n “You have not drunk wine or strong drink.”<\/strong> Nor had they had to rely on drinking man-made wine and strong drink. That would have been to rely on something in short supply. That was a man-made supply. They had not been somewhere where that was available. They had not been able to depend on man. Rather had they continually been supplied with sources of fresh water which Yahweh had provided. <\/p>\n The reason for this in both cases was they ‘might know that He was indeed Yahweh their God’, the One Who cared for them, their covenant God, their provider, the giver of all good things, and that they might totally rely on Him. The ‘knowing’ of Yahweh through His revelation in deliverance was central to the teaching of Exodus (Exo 6:3<\/span>; Exo 6:7<\/span>; Exo 7:5<\/span>; Exo 14:4<\/span>; Exo 16:12<\/span>). <\/p>\n Some of them, of course, had not been there through all that, but although we might think in terms of the fact that a large number of them had not undergone these experiences, there was not a person among them who would have felt the same. Such was the sense of community identification that they would each have felt that they had all had a part in what Moses was describing, for they would have participated in it again and again in their ceremonies and ritual. <\/p>\n Deu 29:7-8<\/strong><\/span><\/p>\n ‘<\/strong> And when you (ye) came to this place, Sihon the king of Heshbon, and Og the king of Bashan, came out against us to battle, and we smote them, and we took their land, and gave it for an inheritance to the Reubenites, and to the Gadites, and to the half-tribe of the Manassites.’ <\/p>\n Then subsequently had come the massive victories over Sihon, king of the Amorites, and Og, king of Bashan, and the receipt of their first portion of God-given land (Deu 2:26<\/span> to Deu 3:17<\/span>). If this was not enough to stir them to faith, what was? <\/p>\n If we wonder at their lack of faith we must remember that it is quite remarkable how we, like them, can so easily forget past blessings and victories. There have been such for all of us, times when we have wondered how any man could ever doubt God. But as we later dwell on the problems of the moment the past is forgotten. It should not be so. That is why we need to be continually reminded. And here Moses was stirring their memories to precisely those victories of the past so that they would be truly responsive to God and ready for what the future held. <\/p>\n And they not only had memories. They were at that very moment holding some of that land in possession. Houses were already being occupied, land was already being farmed, herds and flocks were already being fed. Settlement was already taking place by the two and a half tribes. They had already received an earnest, a guarantee and sample, of what they were to receive from Him. It was real for all to see. <\/p>\n Ver. <\/em><\/strong>2. <\/strong>Ye have seen all that the Lord did<\/em><\/strong><\/strong> Not all of those whom Moses addresses had seen the miracles in Egypt; but he directs his discourse to the whole nation, to all Israel, <\/em>and so, as well to those who had seen <\/em>those miracles, as to those who had heard an account of them from their fathers: which hearing, or receiving by report, is often called seeing <\/em>in Scripture. <\/p>\n Deu 29:2 And Moses called unto all Israel, and said unto them, Ye have seen all that the LORD did before your eyes in the land of Egypt unto Pharaoh, and unto all his servants, and unto all his land;<\/p>\n Ver. 2. Moses called.<\/strong> ] At several times it is like, these things were delivered, and not at once.<\/p>\n NASB (UPDATED) TEXT: Deu 29:2-9<\/p>\n 2And Moses summoned all Israel and said to them, You have seen all that the LORD did before your eyes in the land of Egypt to Pharaoh and all his servants and all his land; 3the great trials which your eyes have seen, those great signs and wonders. 4Yet to this day the LORD has not given you a heart to know, nor eyes to see, nor ears to hear. 5I have led you forty years in the wilderness; your clothes have not worn out on you, and your sandal has not worn out on your foot. 6You have not eaten bread, nor have you drunk wine or strong drink, in order that you might know that I am the LORD your God. 7When you reached this place, Sihon the king of Heshbon and Og the king of Bashan came out to meet us for battle, but we defeated them; 8and we took their land and gave it as an inheritance to the Reubenites, the Gadites, and the half-tribe of the Manassites. 9So keep the words of this covenant to do them, that you may prosper in all that you do.<\/p>\n Deu 29:2 all Israel This usually refers to only the elders, but because of Deu 29:1-13, it seems to refer to the entire nation. See Special Topic: Israel (the name) .<\/p>\n Deu 29:2-3 You have seen. . .your eyes have seen This is a figure of speech (cf. Deu 4:34; Deu 7:19) because these people were the children of those who had seen (cf. Num 14:29). Deu 29:2-8 form a historical review like chapters 1-4, which was a common element of Near Eastern treaties.<\/p>\n sign and wonders These terms signs (BDB 16) and wonders (BDB 68) are mentioned often in Deuteronomy (cf. Deu 4:34; Deu 6:22; Deu 7:19; Deu 11:3; Deu 26:8; Deu 29:2; Deu 34:11) to help the current generation of Israelis to remember YHWH’s powerful, gracious acts of deliverance and provisions (cf. Deu 29:5-7) during the Exodus and Wilderness Wandering Period.<\/p>\n Deu 29:4 to this day The blindness of Israel to their special place in YHWH’s eternal redemptive plan was not just an ancient problem (i.e., Deu 29:4), but also a current problem (cf. Mat 13:14-17; Mar 4:10-12; Luk 8:9-10; Joh 12:36-43; Act 28:26-27; and especially Rom 11:25-32).<\/p>\n The gospel is described as the predetermined plan and foreknowledge of God (cf. Act 2:23; also note Act 3:18; Act 4:28; Act 13:29). See Special Topic: YHWH’s ETERNAL REDEMPTIVE PLAN .<\/p>\n the LORD has not given you a heart to know, nor eyes to see, nor ears to hear The Israelites of the exodus and wilderness wanderings saw the physical, but did not comprehend the spiritual dimension of YHWH’s actions (i.e., they were a special covenant people who were part of an eternal redemptive plan). This phrase becomes a metaphor for spiritual blindness and hardness (cf. Isa 6:9-10; Act 28:26-27; Rom 11:8).<\/p>\n There is a word play between Deu 29:2, you have seen and Deu 29:4, where it is stated they cannot see! This may refer to Israel’s rebellions mentioned in Deu 9:7-24. Without faith God is invisible in history, but with faith history becomes God’s track record. It takes a gift (i.e., given, BDB 678, KB 733, Qal PERFECT) of YHWH’s grace for fallen humans to sense and understand His presence!<\/p>\n Deu 29:5 clothes have not worn out. . .sandal has not worn out Rashi says clothes and shoes grew as the children grew (cf. Deu 8:4; Neh 9:21).<\/p>\n Deu 29:6 Deu 29:5-6 show God’s providential care during the entire period of judgment known as the Wilderness Wandering Period (cf. Deu 8:2-3). The Israelites were to help maintain the relationship by focusing on YHWH (not food, drink produced by human hands, but on His provision). But these verses also show the continual spiritual blindness of God’s people (cf. Isa 6:9-10).<\/p>\n Deu 29:7 This shows YHWH’s military presence on behalf of Israel (cf. Num 21:21-24; Num 21:33-35; and Deu 2:26 to Deu 3:17).<\/p>\n Deu 29:8 These are the tribes that settled on the eastern side of Jordan (cf. Deu 3:12-13; Num 32:28-32).<\/p>\n Deu 29:9 So keep the words. . .do th The conditional nature of the covenant (i.e., keep, BDB 1036, KB 1581, Qal PERFECT and do, BDB 793, KB 889, Qal PERFECT) is recurrent in Deuteronomy (cf. Deu 4:2; Deu 4:6; Deu 4:9; Deu 4:15; Deu 4:23; Deu 4:40; Deu 5:1; Deu 5:10; Deu 5:12; Deu 5:29; Deu 5:32; Deu 6:2-3; Deu 6:12; Deu 6:17; Deu 6:25; Deu 7:9; Deu 7:11-12; Deu 8:1-2; Deu 8:6; Deu 8:11; Deu 10:13; Deu 11:1; Deu 11:8; Deu 11:16; Deu 11:22; Deu 11:32; Deu 12:1; Deu 12:28; Deu 12:32; Deu 15:5; Deu 16:12; Deu 17:19; Deu 19:9; Deu 24:8; Deu 26:16-18; Deu 27:1; Deu 28:1; Deu 28:9; Deu 28:13; Deu 28:15; Deu 28:45; Deu 28:58; Deu 29:9; Deu 30:10; Deu 30:16; Deu 31:12; Deu 32:46). Obedience is a visible measure of the spiritual faithfulness of Israel. To love YHWH is to obey YHWH!<\/p>\n This verse was later read by the rabbis when some of the people were publicly whipped (cf. Deu 25:3). It contains 13 words to correspond to 13 stripes. Psa 78:38 was also read.<\/p>\n that you may prosper in all that you do This VERB (BDB 968, KB 1328, Hiphil IMPERFECT) usually means be prudent or circumspect, but in the Hiphil stem it can mean prosper, have success (cf. Jos 1:7-8; 1Sa 18:5; 1Sa 18:14-15; 1Ki 2:3; 2Ki 18:7; 1Ch 22:13). Notice that success and prosperity are contingent on obedience!<\/p>\n Moses called. This begins his sixth address. See note on Deu 1:1. <\/p>\n Ye have seen all: Exo 8:12, Exo 19:4, Jos 24:5, Jos 24:6, Psa 78:43-51, Psa 105:27-36 <\/p>\n Reciprocal: Deu 5:1 – all Israel Jos 24:7 – your eyes Isa 42:20 – Seeing Isa 43:8 – General Jer 44:2 – Ye have Hos 11:2 – they called Heb 3:9 – and<\/p>\n Deu 29:2. Ye have seen all that the Lord did Some of them had seen, when they were young, the plagues which God had brought upon Pharaoh and his people, in order to accomplish their deliverance; and others from them had understood these things, which is often termed seeing, both in the Scriptures and elsewhere.<\/p>\n A. An appeal for faithfulness 29:2-29<\/span><\/p>\n Moses began his third address to the Israelites with an appeal for them to remain faithful to their suzerain lord and His covenant with them.<\/p>\n VI. MOSES’ THIRD MAJOR ADDRESS: AN EXHORTATION TO OBEDIENCE 29:2-30:20<\/span><\/p>\n "The rest of chapter 29 contains many reminiscences of the Near Eastern treaty pattern. It is not presented in a systematic manner but in narrative form. However, elements of the pattern are clearly discernible, making it extremely likely that some kind of covenant ceremony underlies the events here reported." [Note: Thompson, p. 279.] <\/span><\/p>\n The form of this section argues for it being a covenant renewal. There is a historical prologue (Deu 29:2-9), reference to the parties covenanting (Deu 29:10-15), and basic stipulations (Deu 29:16-19). Then follow the curses (Deu 29:20-28), Moses’ preaching of repentance and restoration (Deu 29:29 to Deu 30:14), and the covenantal decision (Deu 30:15-20). The last section has three parts: the choice (Deu 30:15-18), the witnesses (Deu 30:19 a), and the call for decision (Deu 30:19-20). [Note: Miller, p. 201. See also Dennis McCarthy, Treaty and Covenant, pp. 199-205; and Klaus Baltzer, The Covenant Formulary, pp. 34-36.] <\/span><\/p>\n "There is general consensus that chaps. 29 and 30 of Deuteronomy (as well as Deu 31:1-8) are not strictly part of the covenant document as such documents were ordinarily crafted. [Note: Mayes, pp. 358-59.] <\/span> This does not mean, of course, that this section does not serve a covenant function in Moses’ own unique creation of the book as a covenant instrument. [Note: Wenham, "The Structure . . .," pp. 208-10.] <\/span> But even if it doesn’t, it is very much at home here as a parenesis that looks to the past, present, and future of the elect nation. It provides a summation of God’s past dealings with Israel, restates the present occasion of covenant offer and acceptance, and addresses the options of covenant disobedience and obedience respectively. Finally, it exhorts the assembled throng to covenant commitment. It is most fitting that these summaries and exhortations follow the body of the covenant text and precede the formalizing of the agreement by the Lord and his chosen vassal." [Note: Merrill, Deuteronomy, p. 375.] <\/span><\/p>\n 1. Historical review 29:2-8<\/span><\/p>\n The emphasis in this section is on God’s faithfulness in bringing Israel to its present position (cf. Deu 1:6 to Deu 4:40). To do this God had provided for the people in the wilderness and had given them victory over some of their enemies (e.g., Sihon and Og). He had also given them some of the land He had promised them. One writer concluded that most of the Israelites could not respond to God because they did not enjoy a faith relationship with Him, but those who did trust Him could. [Note: See Michael A. Grisanti, "Was Israel Unable to Respond to God? A Study of Deuteronomy 29:2-4," Bibliotheca Sacra 163:650 (April-June 2006):176-96.] <\/span><\/p>\n And Moses called unto all Israel, and said unto them, Ye have seen all that the LORD did before your eyes in the land of Egypt unto Pharaoh, and unto all his servants, and unto all his land; 2. And Moses called unto them ] Son 5:1. For the rest cp. Deu 11:2. Ye is … Continue reading “Exegetical and Hermeneutical Commentary of Deuteronomy 29:2”<\/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-5690","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/5690","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=5690"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/5690\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=5690"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=5690"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=5690"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}Fuente: The Cambridge Bible for Schools and Colleges<\/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: 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
3 The great trials which your eyes saw, the signs, and those great wonders;<\/p>\n
5 I have led you forty years in the wilderness; your clothes have not worn out upon you, and your sandals have not worn off your feet.
6 You have not eaten [grain] bread, nor have you drunk wine or strong drink, that you might recognize and know [your dependence on Him Who is saying], I am the Lord your God.
7 And when you came to this place, Sihon the king of Heshbon and Og the king of Bashan came out against us to battle, but we defeated them;
8 We took their land, and gave it for an inheritance to the Reubenites, the Gadites, and the half-tribe of the Manassites.
9 Therefore keep the words of this covenant, and do them, that you may deal wisely and prosper in all that you do.<\/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
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: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley<\/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: Expository Notes of Dr. Constable (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"