Charles Ellicott Commentary Deuteronomy 29

These are the words of the covenant.—The Hebrew Bibles add this verse to the previous chapter and begin chapter 29 with its second verse. But they cannot be right in doing so. For though the pronoun “these” in Hebrew has nothing to determine whether it belongs to what precedes or to what follows, yet the context shows that the covenant is described in Deuteronomy 29, not in Deuteronomy 28 . It is very significant that this “covenant in the land of Moab” stands outside the tremendous sanction appended to the expansion of the Sinaitic covenant in Deuteronomy. The effect of this arrangement may be illustrated by a reference to Leviticus 26:27. The “sanction” of the law in Leviticus, which is a complete code of ceremonial and moral holiness, is contained in Deuteronomy 26.

But that chapter is followed by a passage respecting vows, which are not compulsory, and therefore obviously lie, as a whole, outside that which is “commanded.” The position of Deuteronomy 29-30 is analogous to that of Leviticus 27. Thus we see that the tremendous curse of the Sinaitic covenant is not the end of God’s dealings with the chosen people. After that, there is still another covenant, to the force of which there is no limit . The gifts and calling of God are irrevocable.

Nothing can destroy the relation between Jehovah and Israel. Their resurrection as a nation may well be described by the words of Moses in Psalm 90, “You turn man to destruction (national death—Deuteronomy 28) and say (Deuteronomy 29-30), Return, you children of men (resurrection). For a thousand years in your sight (though spent in the grave) are but as yesterday when it is past, and as a watch in the night” (to be followed by the dawn of morning). “A watch in the night” is not the blackness of darkness forever.

Beside the covenant which He made with them in Horeb.—It should be carefully noted that the formal repetition of the law in Moses’ second great discourse in this book opens with these words (Deuteronomy 5:2), “the Lord our God made a covenant with us in Horeb.” There is no real break in Deuteronomy from Deuteronomy 5:1 to the end of Deuteronomy 26, and Deuteronomy 27-28 are the “sanction” of that covenant.

And Moses called all Israel and said to them. —The address in this chapter may be compared with that of Joshua to the people (as distinct from their heads and officers) in Joshua 24. The topics brought before them are simple: in Deuteronomy 29:2-3, the miracles of the Exodus; in Deuteronomy 29:5 and Deuteronomy 29:7, the wilderness journey; and in Deuteronomy 29:7-8, the conquest of Sihon and Og. All are appealed to, from the captains of the tribes (Deuteronomy 29:10), to the little ones (Deuteronomy 29:11), and the lowest slaves (Deuteronomy 29:11). And the point set before them is one simple thing: to accept Jehovah as their God. All this is very closely reproduced in Joshua 24 (see Notes in that place).

You have seen. —The pronoun is emphatic. You yourselves are witnesses. I need not repeat the story. (Compare Deuteronomy 11:2-7.)

Yet the Lord has not given you a heart to perceive. —“To mark the mercies of the Holy One, blessed be He! and to hold fast to Him” (Rashi). And so in Psalms 106:7, Our fathers understood not Your wonders in Egypt; they remembered not the multitude of Your mercies. (See also on Deuteronomy 31:16 and other verses.)

See on Deuteronomy 8:4.

You have not eaten bread —but manna (Deuteronomy 8:3).

Neither have you drunk wine or strong drink. —A fact stated here only, and evidently coming from the lips of one who “knew their walking through the wilderness.” They drank of that spiritual rock that followed them; and that Rock was Christ. God cared for their physical health and strength by the natural food which He gave them, and made their natural food represent the act of feeding upon Him. It is observable also that God seems to have especially blessed the abstinence from wine and strong drink for His sake in Israel. (See Lamentations 4:7.)

See Deuteronomy 3:1-17.