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 29:13 encapsulates the profound renewal of God's covenant with the nation of Israel, vividly portraying His sovereign initiative to establish them as His unique and cherished people. This pivotal verse reaffirms the Lord's unwavering commitment to be their exclusive God, grounding this profound relationship in the ancient, immutable oaths He swore to their revered patriarchs: Abraham, Isaac, and Jacob. It powerfully underscores the enduring nature of God's promises and Israel's distinct identity as a nation set apart by divine decree and unshakeable faithfulness.
Context
Literary Context
Deuteronomy 29:13 is situated within Moses' final, climactic address to the Israelites on the plains of Moab, just before they are to enter the Promised Land. Chapters 29 and 30 constitute a pivotal covenant renewal ceremony, extending the obligations and blessings of the Sinai covenant not only to the generation standing before Moses but also to all future generations of Israel (as explicitly stated in Deuteronomy 29:14-15). This section serves as a powerful call to renewed commitment, reminding the people of God's mighty acts of deliverance from Egypt, His miraculous provision in the wilderness, and the severe consequences of disobedience. The verse specifically marks the formal establishment of the covenant relationship, reinforcing Israel's identity and destiny as God's chosen people, distinct from all other nations on earth.
Historical & Cultural Context
The setting is the plains of Moab, east of the Jordan River, around 1406 BC. The Israelites are poised on the cusp of entering Canaan, a land inhabited by pagan nations with diverse religious and cultural practices that posed a significant spiritual threat. In the ancient Near East, covenants (or treaties) were common, often involving a suzerain (a powerful king) and a vassal (a lesser king or people). These treaties typically included historical prologues, stipulations, blessings for obedience, curses for disobedience, and provisions for continuity. Moses, acting as God's mediator, presents this covenant renewal in a similar, yet divinely unique, format. The emphasis on God's oath to the patriarchs—Abraham, Isaac, and Jacob—is crucial, as it roots the present covenant in a long-standing, divinely initiated historical narrative, providing both legitimacy and continuity to Israel's identity and future in the land.
Key Themes
This verse powerfully articulates several foundational themes central to Deuteronomy and the broader Old Testament narrative. First, Covenant Establishment is paramount, highlighting God's active and sovereign role in formally setting Israel apart as "a people unto himself." This signifies a unique, exclusive, and divinely initiated relationship where Israel is chosen and consecrated from all other nations, as seen in Exodus 19:5-6. Second, God's Faithfulness is profoundly underscored. The verse explicitly states that God is fulfilling promises and oaths made centuries earlier to the patriarchs, demonstrating that His word is immutable and His plans endure through generations, regardless of human failings. This unwavering commitment is a cornerstone of Israel's hope and security, directly linking back to the foundational promises of the Abrahamic Covenant. Third, the phrase "that he may be unto thee a God" signifies Divine Ownership and Relationship. It speaks to God's commitment to be their exclusive Lord and protector, providing for them as His treasured possession, and in return, they are to worship Him alone and live according to His statutes, as commanded in Deuteronomy 7:6.
Exposition and Analysis
Key Word Analysis
The Hebrew verb קוּם (qûwm, H6965), in its Hiphil form here, means "to cause to stand," "to confirm," "to fulfill," or "to raise up." In this context, it carries the weight of making something firm, permanent, and divinely ordained. It signifies God's active, decisive, and enduring act of setting Israel apart. This is not a temporary arrangement but a solemn, foundational act that secures their identity and relationship with Him for generations. It emphasizes God's initiative and power in bringing His covenant purposes to fruition.
The Hebrew word עַם (ʻam, H5971) refers to a people as a congregated unit, specifically a tribe or nation. In the context of "a people unto himself," it denotes Israel's unique status as God's chosen and specially designated nation. This term, often coupled with the concept of segullah (peculiar treasure or special possession, though segullah itself is not in this specific verse, it is the theological concept implied by "unto himself"), emphasizes Israel's unique status, value, and intimacy in God's eyes. It implies not only divine election but also a reciprocal expectation of loyalty and devotion from the people, as they are now uniquely bound to Him.
The Hebrew word אֱלֹהִים (ʼĕlôhîym, H430) is the plural form of ʼĕlôah, often used to refer to the supreme God, especially with the definite article. Here, it denotes the one true God, Yahweh, who commits Himself exclusively to Israel. This term underscores God's absolute sovereignty, power, and divine nature. When God declares He will be "unto thee a God," it signifies His comprehensive role as their ultimate authority, protector, provider, and the object of their worship, establishing a unique and intimate relationship with His chosen nation.
Verse Breakdown
"That he may establish thee to day for a people unto himself"
This clause highlights God's sovereign initiative and purpose. "To day" emphasizes the immediacy and present relevance of the covenant renewal, making it a fresh, binding commitment for the current generation standing before Moses. The act of "establishing" signifies God's powerful and enduring work of setting Israel apart as His "peculiar treasure" or "special possession." This is not an identity Israel earned, but one graciously bestowed by divine election, marking them as distinct from all other nations and uniquely dedicated to God.
"and that he may be unto thee a God"
This is the reciprocal promise and core of the covenant relationship. God commits Himself to Israel as their exclusive deity, protector, provider, and guide. It implies His constant presence, His faithful care, and His absolute authority over them. This phrase is a foundational covenant formula throughout the Old Testament, signifying a deep, intimate, and exclusive bond where God takes on all the responsibilities of a faithful suzerain to His chosen people, while they are called to exclusive loyalty and worship.
"as he hath said unto thee, and as he hath sworn unto thy fathers, to Abraham, to Isaac, and to Jacob"
This final clause provides the historical and theological grounding for the current covenant. It roots the present relationship firmly in God's previous, unbreakable promises. The mention of God having "said" and "sworn" emphasizes the certainty and immutability of His word, highlighting the solemnity and binding nature of His commitment. By explicitly naming Abraham, Isaac, and Jacob, Moses reminds the people that their current blessings and identity are not arbitrary but are the direct fulfillment of ancient, divine oaths made to their revered ancestors, demonstrating God's enduring faithfulness across generations.
Literary Devices
Deuteronomy 29:13 employs several significant literary devices that amplify its theological weight and impact. Covenant Language is paramount, utilizing terms and structures common in ancient Near Eastern treaties but imbued with profound divine authority. The phrase "that he may be unto thee a God" is a classic covenant formula, signifying the reciprocal and exclusive relationship between the divine suzerain and His chosen people. The Repetition of the concept of God's promise and oath reinforces the immutability of His word, particularly through the explicit naming of the patriarchs: Abraham, Isaac, and Jacob. This Enumeration emphasizes the historical continuity and divine faithfulness spanning generations. Furthermore, the verse functions as a powerful Summary Statement, encapsulating the essence of the covenant relationship that Moses has been expounding throughout Deuteronomy, bringing together themes of election, promise, and divine commitment into a concise and impactful declaration that solidifies Israel's identity.
Theological and Thematic Connections
Deuteronomy 29:13 stands as a powerful testament to God's unwavering covenant faithfulness and His sovereign election. It underscores that the relationship between God and Israel is initiated by God's grace and sustained by His immutable promises, not by human merit or performance. This concept of a chosen people, set apart for God's own possession, resonates throughout biblical theology, highlighting God's particular love and redemptive purpose for a specific community. It foreshadows the broader truth that God always seeks to establish a people for Himself, ultimately fulfilled in the new covenant community of believers in Christ. The verse's emphasis on God's oath to the patriarchs also reinforces the unity of God's redemptive plan across history, demonstrating His consistent character and unwavering commitment to His word, providing a foundation for all subsequent divine-human interactions.
Reflection and Application
Deuteronomy 29:13 offers profound assurance and a clear call to live in light of God's covenant. For believers today, it reminds us that our identity and security are rooted in God's sovereign choice and His unwavering faithfulness, not in our own efforts or worthiness. Just as Israel was established as God's peculiar treasure, so too are believers in Christ adopted into His family, becoming "a chosen race, a royal priesthood, a holy nation, a people for his own possession" (1 Peter 2:9). This profound understanding should foster deep gratitude, humility, and trust in God's character and His unfailing promises. It calls us to live as a people set apart, reflecting His holiness and purposes in the world. Our lives should be a vibrant testimony to His faithfulness, inspiring us to walk in obedience and devotion, recognizing the immense privilege of being called His own and living in covenant relationship with the Almighty God.
Questions for Reflection
FAQ
What is the significance of "to day" in this verse?
The phrase "to day" (הַיּוֹם, hayyom) is highly significant in Deuteronomy. It emphasizes the immediacy and present relevance of the covenant renewal. While the covenant was initially made at Sinai, Moses is presenting it again to a new generation on the plains of Moab, just before they enter the Promised Land. "To day" makes the covenant fresh and binding for them, highlighting that each generation must personally affirm and commit to this relationship with God. It signifies a fresh opportunity for commitment and a reminder that God's covenant promises and demands are always current and applicable, calling for an immediate and personal response.
Why is it important that God swore to Abraham, Isaac, and Jacob?
The explicit mention of God swearing to Abraham, Isaac, and Jacob is crucial because it establishes the historical continuity and unchangeable nature of God's covenant promises. These patriarchs were the recipients of God's foundational promises concerning land, descendants, and blessing for all nations (e.g., Genesis 12:1-3). By linking the present covenant renewal to these ancient oaths, Moses reinforces that God is faithful to His word across generations, demonstrating His unchanging character. It provides profound assurance that Israel's identity and future are secure, not based on their fleeting obedience, but on God's eternal character and His unbreakable commitment to His sworn word. This historical anchoring provides both legitimacy and deep theological weight to the present covenant.
Christ-Centered Fulfillment
Deuteronomy 29:13, with its emphasis on God establishing a people for Himself and being their God through an eternal covenant, finds its ultimate and most profound fulfillment in Jesus Christ. The Old Covenant, though divinely instituted, was imperfect due to human inability to perfectly uphold its stipulations, necessitating a new and better covenant (Hebrews 8:7-8). However, the promise of God being "their God, and they shall be my people" is perfectly realized in the New Covenant inaugurated by Christ's sacrificial death and resurrection (Jeremiah 31:31-34). Through Christ, God establishes a new spiritual people, the church, drawn from every tribe and nation, who are truly His "peculiar treasure" (1 Peter 2:9-10). Jesus is the ultimate "seed" of Abraham through whom all the families of the earth are blessed (Galatians 3:16). He is the faithful mediator of a superior covenant, securing for His people an eternal inheritance and an unbroken relationship with God, fulfilling the ancient oaths not merely to a physical lineage but to all who are united to Him by faith (Hebrews 9:15). Thus, the covenant promise of Deuteronomy 29:13 blossoms into its full spiritual reality in the person and work of Christ, who makes us truly God's people, and God truly our God, forever.