TRV
Study This Verse
Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Deuteronomy 29:10–29. His four-level outline is real structure in the source text, so it is rendered as structure.
It appears by the length of the sentences here, and by the copiousness and pungency of the expressions, that Moses, now that he was drawing near to the close of his discourse, was very warm and zealous, and very desirous to impress what he said upon the minds of this unthinking people. To bind them the faster to God and duty, he here, with great solemnity of expression (to make up the want of the external ceremony that was used Exo 24:4 etc.), concludes a bargain (as it were) between them and God, an everlasting covenant, which God would not forget and they must not. He requires not their explicit consent, but lays the matter plainly before them, and then leaves it between God and their own consciences. Observe,
I.The parties to this covenant.
1.It is the Lord their God they are to covenant with, Deu 29:12. To him they must give up themselves, to him they must join themselves. "It is his oath; he has drawn up the covenant and settled it; he requires your consent to it; he has sworn to you and to him you must be sworn." This requires us to be sincere and serious, humble and reverent, in our covenant-transactions with God, remembering how great a God he is with whom we are covenanting, who has a perfect knowledge of us and an absolute dominion over us.
2.They are all to be taken into covenant with him. They were all summoned to attend (Deu 29:2), and did accordingly, and are told (Deu 29:10) what was the design of their appearing before God now in a body - they were to enter into covenant with him.
(1.)Even their great men, the captains of their tribes, their elders and officers, must not think it any disparagement to their honour, or any diminution of their power, to put their necks under the yoke of this covenant, and to draw in it. They must rather enter into the covenant first, to set a good example to their inferiors.
(2.)Not the men only, but their wives and children, must come into this covenant; though they were not numbered and mustered, yet they must be joined to the Lord, Deu 29:11. Observe, Even little ones are capable of being taken into covenant with God, and are to be admitted with their parents. Little children, so little as to be carried in arms, must be brought to Christ, and shall be blessed by him, for of such was and is the kingdom of God.
(3.)Not the men of Israel only, but the stranger that was in their camp, provided he was so far proselyted to their religion as to renounce all false gods, was taken into this covenant with the God of Israel, forasmuch as he also, though a stranger, was to be looked upon in this matter as a son of Abraham, Luk 19:9. This was an early indication of favour to the Gentiles, and of the kindness God had in store for them.
(4.)Not the freemen only, but the hewers of wood and drawers of water, the meanest drudge they had among them. Note, As none are too great to come under the bonds of the covenant, so none are too mean to inherit the blessings of the covenant. In Christ no difference is made between bond and free, Col 3:11. Art thou called being a servant? Care not for it, Co1 7:21.
(5.)Not only those that were now present before God in this solemn assembly, but those also that were not here with them were taken into covenant (Deu 29:15): As with him that standeth here with us (so bishop Patrick thinks it should be rendered) so also with him, that is not here with us this day; that is,
[1.]Those that tarried at home were included; though detained either by sickness or necessary business, they must not therefore think themselves disengaged; no, every Israelite shares in the common blessings. Those that tarry at home divide the spoil, and therefore every Israelite must own himself bound by the consent of the representative body. Those who cannot go up to the house of the Lord must keep up a spiritual communion with those that do, and be present in spirit when they are absent in body.
[2.]The generations to come are included. Nay, one of the Chaldee paraphrasts reads it, All the generations that have been from the first days of the world, and all that shall arise to the end of the whole world, stand with us here this day. And so, taking this covenant as a typical dispensation of the covenant of grace, it is a noble testimony to the Mediator of that covenant, who is the same yesterday, today, and for ever.
II.The summary of this covenant.
All the precepts and all the promises of the covenant are included in the covenant-relation between God and them, Deu 29:13. That they should be appointed, raised up, established, for a people to him, to observe and obey him, to be devoted to him and dependent on him, and that he should be to them a God, according to the tenour of the covenant made with their fathers, to make them holy, high, and happy Their fathers are here named, Abraham, Isaac, and Jacob, as examples of piety, which those were to set themselves to imitate who expected any benefit from the covenant made with them. Note, A due consideration of the relation we stand in to God as our God, and of the obligation we lie under as a people to him, is enough to bring us to all the duties and all the comforts of the covenant.
III.The principal design of the renewing of this covenant at this time was to fortify them against temptations to idolatry.
Though other sins will be the sinner's ruin, yet this was the sin that was likely to be their ruin. Now concerning this he shows,
1.The danger they were in of being tempted to it (Deu 29:16, Deu 29:17): "You know we have dwelt in the land of Egypt, a country addicted to idolatry; and it were well if there were not among you some remains of the infection of that idolatry; we have passed by other nations, the Edomites, Moabites, etc. and have seen their abominations and their idols, and some among you, it may be, have liked them too well, and still hanker after them, and would rather worship a wooden god that they can see than an infinite Spirit whom they never saw." It is to be hoped that there were those among them who, the more they saw of these abominations and idols, the more they hated them; but there were those that were smitten with the sight of them, saw the accursed things and coveted them.
2.The danger they were in if they yielded to the temptation. He gives them fair warning: it was at their peril if they forsook God to serve idols. If they would not be bound and held by the precepts of the covenant, they would find that the curses of the covenant would be strong enough to bind and hold them.
(1.)Idolatry would be the ruin of particular persons and their families, Deu 29:18-21, where observe,
[1.]The sinner described, Deu 29:18. First, He is one whose heart turns away from his God; there the mischief begins, in the evil heart of unbelief, which inclines men to depart from the living God to dead idols. Even to this sin men are tempted when they are drawn aside by their own lusts and fancies. Those that begin to turn from God, by neglecting their duty to him, are easily drawn to other gods: and those that serve other gods do certainly turn away from the true God; for he will admit of no rivals: he will be all or nothing. Secondly, He is a root that bears gall and wormwood; that is, he is a dangerous man, who, being himself poisoned with bad principles and inclinations, with a secret contempt of the God of Israel and his institutions and a veneration for the gods of the nations, endeavours, by all arts possible, to corrupt and poison others and draw them to idolatry: this is a man whose fruit is hemlock (so the word is translated, Hos 10:4) and wormwood; it is very displeasing to God, and will be, to all that are seduced by him, bitterness in the latter end. This is referred to by the apostle, Heb 12:15, where he is in like manner cautioning us to take heed of those that would seduce us from the Christian faith; they are the weeds or tares in a field, which, if let alone, will overspread the whole field. A little of this leaven will be in danger of infecting the whole lump.
[2.]His security in the sun. He promises himself impunity, though he persists in his impiety, Deu 29:19. Though he hears the words of the curse, so that he cannot plead ignorance of the danger, as other idolaters, yet even then he blesses himself in his own heart, thinks himself safe from the wrath of the God of Israel, under the protection of his idol-gods, and therefore says, "I shall have peace, though I be governed in my religion, not by God's institution, but by my own imagination, to add drunkenness to thirst, one act of wickedness to another." Idolaters were like drunkards, violently set upon their idols themselves and industrious to draw others in with them. Revellings commonly accompanied their idolatries (Pe1 4:3), so that this speaks a woe to drunkards (especially the drunkards of Ephraim), who, when they are awake, being thirsty, seek it yet again, Pro 23:35. And those that made themselves drunk in honour of their idols were the worst of drunkards. Note, First, There are many who are under the curse of God and yet bless themselves; but it will soon be found that in blessing themselves they do but deceive themselves. Secondly, Those are ripe for ruin, and there is little hope of their repentance, who have made themselves believe that they shall have peace though they go on in a sinful way. Thirdly, Drunkenness is a sin that hardens the heart, and debauches the conscience, as much as any other, a sin to which men are strangely tempted themselves even when they have lately felt the mischiefs of it, and to which they are strangely fond of drawing others, Hab 2:15. And such an ensnaring sin is idolatry.
[3.]God's just severity against him for the sin, and for the impious affront he put upon God in saying he should have peace though he went on, so giving the lie to eternal truth, Gen 3:4. There is scarcely a threatening in all the book of God that sounds more dreadful than this. O that presumptuous sinners would read it and tremble! For it is not a bug-bear to frighten children and fools, but a real declaration of the wrath of God against the ungodliness and the unrighteousness of men, Deu 29:20, Deu 29:21. First, The Lord shall not spare him. The days of his reprieve, which he abuses, will be shortened, and no mercy remembered in the midst of judgment. Secondly, The anger of the Lord, and his jealousy, which is the fiercest anger, shall smoke against him, like the smoke of a furnace. Thirdly, The curses written shall lie upon him, not only light upon him to terrify him, but abide upon him, to sink him to the lowest hell, Joh 3:36. Fourthly, His name shall be blotted out, that is, he himself shall be cut off, and his memory shall rot and perish with him. Fifthly, He shall be separated unto evil, which is the most proper notion of a curse; he shall be cut off from all happiness and all hope of it, and marked out for misery without remedy. And (lastly) All this according to the curses of the covenant, which are the most fearful curses, being the just revenges of abused grace.
(2.)Idolatry would be the ruin of their nation; it would bring plagues upon the land that connived at this root of bitterness and received the infection; as far as the sin spread, the judgment should spread likewise.
[1.]The ruin is described. It begins with plagues and sicknesses (Deu 29:22), to try if they will be reclaimed by less judgments; but, if not, it ends in a total overthrow, like that of Sodom, Deu 29:23. As that valley, which had been like the garden of the Lord for fruitfulness, was turned into a lake of salt and sulphur, so should the land of Canaan be made desolate and barren, as it has been ever since the last destruction of it by the Romans. The lake of Sodom bordered closely upon the land of Israel, that by it they might be warned against the iniquity of Sodom; but, not taking the warning, they were made as like to Sodom in ruin as they had been in sin.
[2.]The reason of it is enquired into, and assigned. First, It would be enquired into by the generations to come (v. 22), who would find the state of their nation in all respects the reverse of what it had been, and, when they read both the history and the promise, would be astonished at the change. The stranger likewise, and the nations about them, as well as particular persons, would ask, Wherefore hath the Lord done thus unto this land? v. 24. Great desolations are thus represented elsewhere as striking the spectators with amazement, Kg1 9:8, Kg1 9:9; Jer 22:8, Jer 22:9. It was time for the neighbours to tremble when judgment thus began at the house of God, Pe1 4:17. The emphasis of the question is to be laid upon this land, the land of Canaan, this good land, the glory of all lands, this land flowing with milk and honey. A thousand pities that such a good land as this should be made desolate, but this is not all; it is this holy land, the land of Israel, a people in covenant with God; it is Immanuel's land, a land where God was known and worshipped, and yet thus wasted. Note, 1. It is no new thing for God to bring desolating judgments upon a people that in profession are near to him, Amo 3:2. 2. He never does this without a good reason. 3. It concerns us to enquire into the reason, that we may give glory to God and take warning to ourselves. Secondly, The reason is here assigned, in answer to that enquiry. The matter would be so plain that all men would say, It was because they forsook the covenant of the Lord God of their fathers, Deu 29:25. Note, God never forsakes any till they first forsake him. But those that desert the God of their fathers are justly cast out of the inheritance of their fathers. They went and served other gods (Deu 29:26), gods that they had no acquaintance with, nor lay under any obligation to either in duty of gratitude; for God has not given the creatures to be served by us, but to serve us; nor have they done any good to us (as some read it), more than what God has enabled them to do; to the Creator therefore we are debtors, and not to the creatures. It was for this that God was angry with them (Deu 29:27), and rooted them out in anger, Deu 29:28. So that, how dreadful soever the desolation was, the Lord was righteous in it, which is acknowledged, Dan 9:11-14. "Thus" (says Mr. Ainsworth) "the law of Moses leaves sinners under the curse, and rooted out of the Lord's land; but the grace of Christ towards penitent believing sinners plants them again upon their land, and they shall no more be pulled up, being kept by the power of God," Amo 9:15.
[3.]He concludes his prophecy of the Jews' rejection just as St. Paul concludes his discourse on the same subject, when it began to be fulfilled (Rom 11:33), How unsearchable are God's judgments, and his ways past finding out! So here (Deu 29:29), Secret things belong to the Lord our God. Some make it to be one sentence, The secret things of the Lord our God are revealed to us and to our children, as far as we are concerned to know them, and he hath not dealt so with other nations: but we make it two sentences, by which, First, We are forbidden curiously to enquire into the secret counsels of God and to determine concerning them. A full answer is given to that question, Wherefore has the Lord done thus to this land? sufficient to justify God and admonish us. But if any ask further why God would be at such a vast expense of miracles to form such a people, whose apostasy and ruin he plainly foresaw, why he did not by his almighty grace prevent it, or what he intends yet to do with them, let such know that these are questions which cannot be answered, and therefore are not fit to be asked. It is presumption in us to pry into the Arcana imperii - the mysteries of government, and to enquire into the reasons of state which it is not for us to know. See Act 1:7; Joh 21:22; Col 2:18. Secondly, We are directed and encouraged diligently to enquire into that which God has made known: things revealed belong to us and to our children. Note, 1. Though God has kept much of his counsel secret, yet there is enough revealed to satisfy and save us. He has kept back nothing that is profitable for us, but that only which it is good for us to be ignorant of. 2. We ought to acquaint ourselves, and our children too, with the things of God that are revealed. We are not only allowed to search into them, but are concerned to do so. They are things which we and ours are nearly interested in. They are the rules we are to live by, the grants we are to live upon; and therefore we are to learn them diligently ourselves, and to teach them diligently to our children. 3. All our knowledge must be in order to practice, for this is the end of all divine revelation, not to furnish us with curious subjects of speculation and discourse, with which to entertain ourselves and our friends, but that we may do all the words of this law, and be blessed in our deed.
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Summary
Deuteronomy 29:11 is a pivotal verse within Moses' final covenant renewal speech in the plains of Moab, just before Israel's entry into the Promised Land. It meticulously details the comprehensive scope of the assembly standing before the Lord to enter into this solemn agreement, ensuring that no member of the community—from the most vulnerable and dependent to those in the most menial roles, including resident aliens—was excluded from the corporate commitment to God's covenant. This verse powerfully underscores the all-encompassing nature of God's demands and promises for His people, emphasizing universal accountability and shared participation.
Context
Literary Context
Deuteronomy 29:11 is an integral part of Moses' final address to the nation of Israel, specifically within the covenant renewal ceremony described in Deuteronomy 29:1-29. This renewal takes place approximately forty years after the initial covenant at Mount Sinai, serving as a vital reaffirmation for a new generation poised to enter Canaan. The preceding verse, Deuteronomy 29:10, broadly declares that "all of you" stand before the Lord. Verse 11 then meticulously unpacks this comprehensive "all," providing a detailed enumeration of the diverse groups present, ranging from children and women to resident aliens and those performing the most humble tasks. This exhaustive listing is not merely descriptive; it profoundly emphasizes the corporate solidarity, shared responsibility, and universal accountability of the entire community in upholding the covenant, setting the stage for the blessings and curses outlined in Deuteronomy 28 and the solemn oath that follows.
Historical & Cultural Context
The setting for this covenant renewal is the plains of Moab, strategically located on the eastern side of the Jordan River, with the Promised Land in clear sight. This period marked a critical transition for Israel, moving from a nomadic wilderness existence to the imminent establishment of a settled nation. In the ancient Near East, covenant treaties were a common political and social instrument, often structured as a suzerainty treaty between a powerful suzerain (overlord) and a subordinate vassal. These treaties typically included elements such as a historical prologue, detailed stipulations, blessings for obedience, curses for disobedience, and a list of witnesses. The covenant renewal in Deuteronomy mirrors this established form, with Yahweh as the divine Suzerain and Israel as His vassal. The explicit inclusion of "strangers" (Hebrew: ger) reflects the unique legal and social provisions for resident aliens within Israelite society, who, though not ethnically Israelite, had chosen to live under Israel's laws and God's covenant. The mention of "hewers of wood" and "drawers of water" points to the essential, yet often humble and laborious, roles in an agrarian society, underscoring that even those performing the most basic tasks were integral to the community and its covenant obligations.
Key Themes
This verse powerfully contributes to several foundational themes in Deuteronomy and the broader biblical narrative. Foremost is the theme of Covenant Inclusivity, demonstrating that God's covenant embraces every segment of society, irrespective of age, gender, social standing, or even ethnic origin for those who align with Him. It underscores Corporate Responsibility, emphasizing that the blessings for obedience and the curses for disobedience applied to the entire nation, binding every individual to its terms and shared destiny. The verse also highlights Divine Impartiality, as God's covenant demands and promises extend to all within His chosen people, from the highest to the lowest, and even to the resident alien. This radical inclusivity foreshadows God's broader redemptive plan, which ultimately extends beyond ethnic Israel to all nations, a theme beautifully articulated in passages like Isaiah 56:6-7. Furthermore, the explicit inclusion of "little ones" reinforces the crucial Deuteronomic principle of Intergenerational Faith, a core command seen in Deuteronomy 6:6-7, where parents are commanded to diligently teach God's commands to their children, ensuring the covenant's continuity across generations.
Exposition and Analysis
Key Word Analysis
Verse Breakdown
"Your little ones, your wives"
This opening phrase immediately expands the scope of the covenant assembly beyond adult males, who were typically the primary participants in public gatherings and military musters. The inclusion of "little ones" (children) signifies the vital intergenerational nature of the covenant, emphasizing that God's promises and demands extend to future generations, who are bound by the faith and obedience of their parents. "Your wives" explicitly includes women, highlighting their integral role in the family and community, and their direct participation in the covenant relationship with God. This inclusion underscores that the covenant was a familial and communal, not merely an individual or male-centric, agreement.
"and thy stranger that [is] in thy camp"
This clause further broadens the inclusivity of the covenant, bringing in the resident alien. The "stranger" (ger) was a non-Israelite who had chosen to dwell among God's people, often seeking refuge, economic opportunity, or a new way of life under the God of Israel. Their presence in the covenant assembly demonstrates that the covenant was not exclusively ethnic but was open to those who, by choice, aligned themselves with the God of Israel and His laws. This radical inclusivity foreshadows a broader, more universal scope of God's redemptive plan, where individuals from all backgrounds can join His people through faith.
"from the hewer of thy wood unto the drawer of thy water"
This idiomatic expression serves as a concluding, all-encompassing statement, signifying that everyone in the camp, without exception, was present and bound by the covenant. It represents the full social spectrum, from those performing the most humble and physically demanding tasks to those in positions of greater prominence. By including these individuals, the verse powerfully communicates that God's covenant reaches every level of society, ensuring that no one is too insignificant or too lowly to be held accountable to its terms or to partake in its blessings. It emphasizes the comprehensive and inescapable nature of God's call to obedience for the entire community.
Literary Devices
Deuteronomy 29:11 masterfully employs several powerful literary devices to convey its message of comprehensive inclusion and corporate responsibility. The most prominent is Merism, vividly seen in the phrase "from the hewer of thy wood unto the drawer of thy water." This device expresses totality by naming two opposite or extreme parts, thereby implying the inclusion of everything in between. It effectively communicates that the covenant assembly encompassed every single person, from the lowest social stratum to the highest, leaving no one out. Additionally, the verse utilizes Enumeration and Listing to meticulously detail the diverse groups present ("little ones," "wives," "stranger," "hewer," "drawer"). This detailed listing serves to emphasize the exhaustive nature of the inclusion, ensuring that no category of person could feel excluded or exempt from the covenant's obligations and blessings. The phrase "hewer of thy wood unto the drawer of thy water" also functions as a potent Idiom, a fixed expression whose meaning is not immediately clear from its individual words, but which is culturally understood to mean "everyone" or "all people." This idiomatic language adds a layer of depth and cultural resonance to the text, making the concept of total inclusion profoundly clear and memorable to its original audience.
Theological and Thematic Connections
Deuteronomy 29:11 profoundly shapes our understanding of God's covenantal nature and His relationship with humanity. It reveals a God who desires a corporate relationship, binding an entire community to Himself in shared purpose and destiny. The comprehensive inclusion of all societal strata—from the most vulnerable children to the most marginalized laborers and resident aliens—underscores the principle that all people are equally accountable before God and equally invited into His redemptive purposes. This holistic approach to covenant highlights God's impartiality and His desire for every member of His people to participate in and uphold His commands. It also emphasizes the intergenerational aspect of faith, where the covenant is passed down and reaffirmed by each successive generation, ensuring continuity and shared destiny. The inclusion of the "stranger" hints at a broader, universal scope of God's plan, foreshadowing a time when people from all nations would be drawn into His saving grace, not through ethnic lineage, but through faith and adherence to His divine will.
Reflection and Application
Deuteronomy 29:11 offers timeless and profound lessons for believers and the church today, calling us to embody a radical and comprehensive inclusivity that mirrors God's own heart. It serves as a powerful reminder that God values every individual, irrespective of their age, gender, social standing, or background. Just as the ancient Israelite covenant embraced "little ones," "wives," "strangers," and those in the most humble roles, so too should the contemporary community of faith be intentionally and genuinely inclusive. No one is too young or too old, too seemingly insignificant or too marginalized, to be an integral part of God's kingdom and work. This verse challenges us to foster environments where children are discipled and nurtured in faith, women are honored, empowered, and given full scope for their gifts, and newcomers, regardless of their past or origin, find genuine belonging, purpose, and spiritual family. It calls us to actively dismantle any barriers, whether social, economic, cultural, or even theological, that might prevent full participation and flourishing within the body of Christ, recognizing that spiritual growth and community well-being are a shared responsibility, with every member playing a vital and indispensable role in God's unfolding plan.
Questions for Reflection
FAQ
Why is it important that "strangers" were included in the covenant renewal?
The inclusion of "strangers" (Hebrew: gêr) is profoundly significant because it demonstrates that God's covenant was not exclusively based on ethnic lineage but on a commitment to Yahweh and His laws. This highlights God's broader redemptive plan, foreshadowing the inclusion of Gentiles into the family of God. This principle shows that those who chose to align themselves with Israel's God and live according to His ways were welcomed into the covenant community, enjoying its protections and sharing its responsibilities. This prefigures the New Testament reality where, through Christ, there is no longer Jew or Gentile, but all who believe are one in Him, becoming fellow citizens with the saints and members of God's household.
What does "from the hewer of thy wood unto the drawer of thy water" truly signify?
This phrase is a powerful Hebrew idiom, a form of merism, which signifies the entire spectrum of society. By naming the two extremes—those performing the most basic and laborious tasks of gathering wood and drawing water—the text implies the inclusion of everyone in between. It ensures that no one, regardless of their social standing, wealth, or perceived importance, was exempt from the covenant's demands or excluded from its blessings. This emphasizes the comprehensive and holistic nature of God's call to obedience and participation for the entire community, underscoring that every member, no matter their role, is vital and accountable. It serves as a reminder that all labor, however humble, has dignity and value in the eyes of God and within His community.
Christ-Centered Fulfillment
Deuteronomy 29:11, with its radical inclusivity of "little ones, wives, strangers, and those from the hewer of wood to the drawer of water," finds its ultimate and most profound fulfillment in the person and work of Jesus Christ and the New Covenant community, the Church. While the Old Covenant assembly was inclusive of all within Israel's camp, Christ's New Covenant breaks down all barriers, extending God's saving grace to all humanity. Jesus declared that whoever believes in Him shall not perish but have everlasting life, transcending ethnic, social, and gender distinctions. The Apostle Paul powerfully articulates this in Galatians 3:28, stating, "There is neither Jew nor Greek, there is neither bond nor free, there is neither male nor female: for ye are all one in Christ Jesus." The "stranger" of the Old Testament finds ultimate belonging and full citizenship in Christ, becoming no longer strangers and foreigners, but fellow citizens with the saints, and of the household of God. Furthermore, Christ's kingdom values every member, just as the body has many parts, all essential and interdependent, as described in 1 Corinthians 12:12-27. The "hewers of wood and drawers of water"—the humble, the marginalized, and those performing seemingly insignificant tasks—are not only included but often elevated in Christ's kingdom, for many that are first shall be last; and the last shall be first. Thus, the comprehensive assembly of Deuteronomy 29:11 beautifully foreshadows the global, diverse, and unified body of believers gathered under the Lordship of Jesus Christ, who perfectly embodies God's impartial love and all-encompassing redemptive plan for all humanity.