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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 29:15, a pivotal declaration within Moses' final covenant address, profoundly expands the scope of God's covenant beyond the immediate assembly on the plains of Moab. It encompasses all future generations of Israel, underscoring the enduring, generational nature of God's promises and His sovereign foresight. This verse reveals His intention to establish an everlasting relationship with His chosen people, binding them collectively across time to His divine law and redemptive purposes, thereby ensuring the continuity of His redemptive plan.
Context
Literary Context
Deuteronomy 29:15 is situated within Moses' third and final major discourse to the Israelites, delivered on the plains of Moab as they prepare to enter the Promised Land. This entire chapter, Deuteronomy 29, serves as a solemn covenant renewal ceremony, echoing and reaffirming the covenant made at Mount Sinai. Moses meticulously recounts God's past faithfulness and reiterates the terms, blessings, and curses associated with the covenant. Verse 15 follows directly from Deuteronomy 29:14, which explicitly states, "Neither with you only do I make this covenant and this oath." This sets the stage for the expansive reach articulated in verse 15, clarifying who else is included beyond the immediate, visible assembly. The subsequent verses, Deuteronomy 29:16-29, then detail the dire consequences of covenant breaking, emphasizing the corporate responsibility inherent in this generational pact.
Historical & Cultural Context
The setting is the plains of Moab, east of the Jordan River, around 1406 BC, just before the conquest of Canaan. The Israelites, now a new generation after the wilderness wanderings, stand poised to inherit the land promised to their ancestors. Covenant ceremonies were a common feature in the ancient Near East, often involving a suzerain (a powerful king) establishing terms with a vassal (a lesser king or people). God, as the divine Suzerain, establishes His covenant with Israel, His vassal people. This particular ceremony is crucial for solidifying their identity as a nation under God's law before they enter a land filled with idolatrous practices. The inclusion of "those not here with us this day" was not merely a rhetorical flourish but a legal and theological declaration, binding future generations to the terms, much like a national constitution binds all citizens, present and future, to its foundational principles.
Key Themes
This verse profoundly contributes to several key themes within Deuteronomy and the broader biblical narrative. Firstly, it highlights the Generational Covenant, emphasizing that God's relationship with Israel is not ephemeral but extends across time, ensuring the continuity of His promises and His people. This concept is foundational to understanding God's long-term redemptive plan, as seen in His promises to Abraham in Genesis 17:7. Secondly, it underscores God's Omniscience and Foresight, demonstrating that God's covenant is not reactive but proactive, encompassing those yet unborn. This reveals His complete knowledge of the future and His sovereign control over history. Finally, the verse powerfully conveys the theme of Corporate Responsibility, binding the entire nation—past, present, and future—as a single entity accountable to God's law. This collective identity means that the actions of one generation could impact subsequent ones, reinforcing the importance of faithfulness for the well-being of the entire community, a principle echoed in passages like Joshua 7.
Exposition and Analysis
Key Word Analysis
Derived from the verb H5975, this word means "to stand, to remain, to endure." In this context, it refers to the physical presence of the assembly before the Lord, signifying their active participation and acknowledgment of the covenant. The act of "standing" implies readiness, attention, and a posture of commitment, underscoring that those present are actively entering into this solemn agreement with God. It denotes a firm, established position, indicating their readiness to uphold the covenant terms.
This is the proper name of God, often rendered "Jehovah" or "Yahweh." It signifies the self-existent, eternal, covenant-keeping God of Israel. Moses' use of "the LORD our God" emphasizes the personal and exclusive relationship between this divine Suzerain and His chosen people, highlighting His unchanging nature and His unwavering commitment to the covenant He initiates. It underscores the ultimate authority and faithfulness of the One before whom they stand.
This plural noun (often used with a singular meaning for the supreme God) refers to the divine being, emphasizing His power, majesty, and transcendence. When combined with "LORD" (Yᵉhôvâh), it forms a powerful designation for the one true God, who is both intimately involved in Israel's history and supremely sovereign over all creation. Its use here reinforces the absolute authority and divine nature of the covenant initiator.
Verse Breakdown
"But with [him] that standeth here with us this day before the LORD our God"
This clause specifically addresses the immediate audience. It includes every Israelite present on the plains of Moab, from the leaders and elders to the women, children, and even the lowliest woodcutters and water carriers, as detailed in Deuteronomy 29:10-11. The phrase "this day" emphasizes the solemnity and immediacy of the covenant renewal, making it a current and binding agreement for all who are physically present and bearing witness. They are standing "before the LORD our God," signifying the divine witness and ultimate authority of the covenant's initiator, who sees and hears their commitment.
"and also with [him] that [is] not here with us this day"
This is the expansive and forward-looking declaration. It extends the covenant's reach to all future generations of Israelites who would be born into the nation, as well as any contemporary Israelites who might be geographically absent from the assembly but are still part of the covenant community. This inclusion of the "not here" group establishes the covenant as an enduring, generational pact, ensuring its continuity and binding nature for all who would ever be considered part of God's chosen people, regardless of their individual presence at this specific historical moment. It demonstrates God's comprehensive foresight and His intention for the covenant to transcend time and space.
Literary Devices
Deuteronomy 29:15 masterfully employs several literary devices to convey its profound message of covenant continuity. Antithesis is prominently featured, contrasting "him that standeth here with us this day" with "him that is not here with us this day." This stark opposition highlights the dual scope of the covenant—immediate and future—and underscores its comprehensive reach across generations. The repetition of the phrase "with us this day" functions as Emphasis, drawing attention to the present moment's solemn significance while simultaneously extending its implications into perpetuity. Furthermore, the verse utilizes Synecdoche, where "him that standeth" and "him that is not here" represent the entire collective body of Israel, both present and future generations, rather than merely individual persons. This reinforces the concept of Israel as a unified, corporate entity bound by a singular, enduring covenant with God.
Theological and Thematic Connections
Deuteronomy 29:15 is a cornerstone for understanding the enduring nature of God's covenants and His faithfulness across generations. It reveals God's sovereign plan to establish an everlasting relationship with His people, a relationship not limited by time or physical presence. This generational inclusion underscores the corporate identity of Israel, where the covenant made with the patriarchs and renewed at Sinai extends its blessings and obligations to all who would be born into the nation. It speaks to God's foresight, His knowledge of the future, and His unwavering commitment to His promises, providing a profound sense of security and continuity for His people. The verse also implicitly sets the stage for the New Covenant, demonstrating God's consistent desire to include and redeem all who belong to Him, regardless of their physical proximity to a foundational event, highlighting His expansive grace.
Reflection and Application
Deuteronomy 29:15 calls us to reflect on the profound implications of God's generational covenant. It reminds us that our faith is not an isolated, individual experience but is deeply connected to a historical lineage of believers and a future trajectory of God's ongoing work. Just as the Israelites were bound by a covenant made before many of them were born, we too inherit the promises and responsibilities of God's redemptive plan through Christ. This verse challenges us to consider our role in passing on the legacy of faith to future generations, ensuring that the knowledge of God's truth and the experience of His grace continue beyond our lifetime. It fosters a sense of corporate identity within the body of Christ, recognizing that we are part of a larger story, called to live faithfully not just for ourselves but for the sake of those who will follow, stewarding the gospel for the next generation.
Questions for Reflection
FAQ
What does "him that is not here with us this day" specifically refer to?
This phrase primarily refers to all future generations of Israel who would be born after this covenant renewal ceremony on the plains of Moab. It signifies that the covenant was not a one-time agreement limited to the immediate participants but was intended to be an enduring, binding pact for the entire nation throughout its history. It could also encompass any contemporary Israelites who were, for various legitimate reasons, physically absent from the assembly but were still considered part of the covenant community. The overarching point is the expansive and perpetual nature of God's covenant with His people, extending beyond the visible present to include all who would ever belong to Israel, demonstrating God's sovereign foresight and enduring faithfulness.
Christ-Centered Fulfillment
Deuteronomy 29:15, with its expansive vision of a covenant embracing both present and future generations, finds its ultimate and most profound fulfillment in Jesus Christ and the New Covenant. The Old Covenant, though generational and binding, was still limited to a specific ethnic lineage and a particular land. However, Christ, as the "seed" to whom the promises were ultimately made (Galatians 3:16), inaugurates a New Covenant that transcends ethnic and temporal boundaries. Through His atoning sacrifice, Jesus becomes the mediator of a better covenant (Hebrews 8:6) that is not merely passed down biologically but is entered into by faith, making believers "children of Abraham" by spiritual adoption (Galatians 3:7). The "not here with us this day" of Deuteronomy 29:15 beautifully foreshadows the inclusion of all peoples—Jew and Gentile—into God's redemptive plan, as prophesied in the Old Testament (Isaiah 49:6) and fully realized in the Church, the body of Christ, where there is "neither Jew nor Gentile" (Galatians 3:28). Thus, the generational promise of God's enduring covenant is fulfilled in Christ, who gathers all who believe, from every generation and every nation, into an eternal, spiritual family, writing His law not on tablets of stone but on their hearts (Jeremiah 31:33).