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Commentary on Deuteronomy 29 verses 10–29
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.
Secret things: As much as to say, secret things belong to, and are known to, God alone; our business must be to observe what he has revealed and manifested to us, and to direct our lives accordingly.
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SUMMARY
Deuteronomy 29:29 serves as a foundational declaration regarding the nature of divine knowledge and human responsibility. It articulates a crucial distinction between the "secret things" that reside solely within God's sovereign wisdom and the "revealed things" that He has graciously disclosed to humanity. This verse functions as a profound theological touchstone, guiding believers to embrace humility concerning God's unsearchable mysteries while diligently applying the truths He has made known for the purpose of obedient living, not only for themselves but for all future generations.
CONTEXT
Literary Context: Deuteronomy 29:29 is strategically positioned towards the conclusion of Moses' final, momentous address to the Israelites on the plains of Moab, just before their entry into the Promised Land. This address, spanning chapters 29 and 30, serves as a solemn renewal of the Mosaic Covenant established at Mount Horeb. Moses has just recounted Israel's history, reiterated the Law, and presented the stark choice between covenant blessings for obedience and severe curses for disobedience. Specifically, this verse follows a stern warning against hidden idolatry and the devastating national consequences of turning away from the Lord (Deuteronomy 29:16-28). Moses is preparing the people for a future where God's judgments might seem inscrutable, yet their immediate and enduring duty remains clear: to live by the revealed Law. The verse thus acts as a theological anchor, grounding the people's focus on their present and future obedience despite any uncertainties about God's broader, hidden providential plans. It reinforces the idea that while God's ultimate ways are beyond full human comprehension, His explicit commands are entirely sufficient for their conduct and well-being in the land.
Historical & Cultural Context: The setting is the brink of a monumental transition for Israel: leaving the wilderness generation behind and entering Canaan, the land promised to their forefathers. This period demanded a profound re-commitment to the covenant, as the Israelites were about to encounter new cultures, gods, and challenges. The concept of a covenant with a sovereign God, who both reveals and conceals, was central to their identity as a distinct nation. In the ancient Near East, divine will was often perceived as capricious or entirely hidden, accessible only through omens or diviners. Deuteronomy 29:29, however, presents a unique perspective: God has revealed His will clearly in the Torah, making it accessible and binding for all. This revelation was not for a select few, but "unto us and to our children for ever," emphasizing the communal and generational nature of their covenant responsibilities. The "law" (Torah) was not merely a set of rules but the very instruction for life, designed to shape their society, worship, and individual conduct in the land God was giving them.
Key Themes: Deuteronomy 29:29 encapsulates several profound theological themes central to the book of Deuteronomy and the broader biblical narrative. Firstly, it powerfully asserts Divine Sovereignty and Mystery, acknowledging that there are aspects of God's wisdom, His future plans, and the full reasons for His actions that remain beyond human comprehension, calling for profound humility and trust in His ultimate control, a concept echoed in Isaiah 55:8-9. Secondly, it highlights Divine Revelation and Human Responsibility, underscoring that God has graciously disclosed sufficient truth for humanity's understanding and ethical living. This revealed truth, primarily the Law in this context, is not merely for intellectual assent but demands practical application and accountability, as seen in the call to hear and obey in Deuteronomy 6:4-5. Thirdly, the verse explicitly states that the Purpose of Revelation is Obedience, emphasizing that knowledge of God's will is given not for information alone but for transformation and action, a principle consistently reinforced throughout Scripture, such as in John 14:15. Finally, the phrase "belong unto us and to our children for ever" underscores the Generational Legacy of God's revealed word, portraying it as an enduring heritage to be cherished, taught, and faithfully transmitted through successive generations, ensuring that future generations also have the means to live righteously and maintain their covenant relationship with God (Psalm 78:4).
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Deuteronomy 29:29 is a masterclass in concise theological declaration, primarily employing Antithesis. The verse is structured around a powerful contrast between "secret things" and "revealed things," directly opposing what is God's exclusive domain of knowledge with what He has graciously disclosed to humanity. This sharp juxtaposition highlights both God's transcendence and His immanence, His hiddenness and His self-disclosure. Furthermore, the verse carries a strong Didactic Tone, characteristic of Deuteronomy as a whole. It is not merely stating a fact but delivering an instruction, guiding the people's understanding of their relationship with divine knowledge and their subsequent responsibility. The final clause, "that we may do all the words of this law," serves as a clear Teleological Statement, explicitly stating the purpose or end goal of the preceding declaration, emphasizing the practical, obedience-oriented nature of God's revelation.
THEOLOGICAL AND THEMATIC CONNECTIONS
Deuteronomy 29:29 offers profound theological insights into the nature of God, humanity, and divine revelation. It establishes a crucial balance: while acknowledging God's infinite, unsearchable wisdom and His right to keep certain matters hidden, it simultaneously affirms His benevolent act of revealing sufficient truth for human salvation and sanctification. This verse teaches humility before God's mystery, warns against speculative curiosity regarding unrevealed matters, and redirects human energy towards diligent study and faithful obedience to what God has clearly communicated. The enduring nature of this revealed truth, passed down "to our children for ever," underscores the intergenerational responsibility to preserve and transmit God's word, ensuring that each generation has the necessary guidance for a life pleasing to Him.
REFLECTION AND APPLICATION
Deuteronomy 29:29 provides invaluable guidance for believers navigating the complexities of faith in a world full of unanswered questions. It calls us to cultivate a posture of profound humility, recognizing that our finite minds cannot fully grasp the infinite wisdom and sovereign plans of God. Instead of expending energy on speculative inquiries into matters God has chosen to keep hidden, our primary focus and spiritual discipline should be directed towards diligently studying, understanding, and, most importantly, obeying the truths He has revealed in His Word. This verse reminds us that God has provided all that is necessary for life and godliness, and our responsibility lies in living out these revealed truths. True faith is not merely intellectual assent but active, joyful obedience, demonstrating our love and trust in the God who has graciously made Himself known. Furthermore, the generational aspect of this verse challenges us to be faithful stewards of God's Word, ensuring that these vital truths are not only lived out in our own lives but are also diligently taught and passed on to future generations, securing a legacy of faith and obedience.
Questions for Reflection
FAQ
What are some examples of "secret things" that God has not revealed to humanity?
Answer: The "secret things" refer to aspects of God's knowledge, plans, and reasons that He has chosen to keep in His own counsel, beyond human comprehension or discovery. Examples include the exact timing of Christ's second coming (Acts 1:7), the full reasons behind every specific providential event (e.g., suffering, natural disasters), the precise details of certain aspects of the afterlife, or the complete scope of His eternal decrees. While God reveals what is necessary for salvation and godly living, He retains ultimate sovereignty over all knowledge, inviting us to trust His wisdom rather than demand full understanding.
How does Deuteronomy 29:29 relate to the concept of progressive revelation in the Bible?
Answer: Deuteronomy 29:29 aligns perfectly with the concept of progressive revelation. It establishes the principle that God reveals truth to humanity, but this revelation is not exhaustive at any single point in time. While the "law" was the complete and sufficient revelation for the Israelites at that moment, God's self-disclosure continued to unfold throughout redemptive history. The Old Testament built upon earlier revelations, and the New Testament brought the ultimate and definitive revelation in the person of Jesus Christ (Hebrews 1:1-2). Thus, the "revealed things" of Deuteronomy 29:29 are not static but expand as God continues to unveil His character, will, and redemptive plan across the biblical narrative, culminating in Christ.
CHRIST-CENTERED FULFILLMENT
Deuteronomy 29:29 finds its ultimate and most profound fulfillment in Jesus Christ. He is the preeminent "revealed thing" of God, the very embodiment of divine truth made accessible to humanity. Where the Law provided a written revelation, Christ is the living Word, the perfect image of the invisible God who makes Him known (John 1:18; Colossians 1:15). Furthermore, through Christ, many of God's "secret things"—the mysteries of His redemptive plan, hidden for ages—have now been gloriously revealed. The inclusion of Gentiles into God's family, the nature of the church, and the indwelling of the Holy Spirit were once veiled but are now made known through the gospel of Christ (Ephesians 3:3-6). The purpose of God's revelation, "that we may do all the words of this law," is also fulfilled in Christ. He perfectly fulfilled the Law on our behalf (Matthew 5:17), and through His Spirit, He empowers believers to obey God's revealed will from the heart, not out of legalistic compulsion but out of love and gratitude (Romans 8:3-4). Thus, in Christ, we find both the ultimate revelation of God and the divine enablement to live in obedience to all that He has made known.