10“You stand today, all of you, before the LORD your God: your chiefs, your tribes, your elders and your officers, even all the men of Israel, 11your little ones, your wives, and the alien who is within your camps, from the one who chops your wood to the one who draws your water, 12that you may enter into the covenant with the LORD your God, and into His oath which the LORD your God is making with you today, 13in order that He may establish you today as His people and that He may be your God, just as He spoke to you and as He swore to your fathers, to Abraham, Isaac, and Jacob.

      14“Now not with you alone am I making this covenant and this oath, 15but both with those who stand here with us today in the presence of the LORD our God and with those who are not with us here today 16(for you know how we lived in the land of Egypt, and how we came through the midst of the nations through which you passed; 17moreover, you have seen their abominations and their idols of wood, stone, silver, and gold, which they had with them); 18so that there will not be among you a man or woman, or family or tribe, whose heart turns away today from the LORD our God, to go and serve the gods of those nations; that there will not be among you a root bearing poisonous fruit and wormwood. 19“It shall be when he hears the words of this curse, that he will boast, saying, ‘I have peace though I walk in the stubbornness of my heart in order to destroy the watered land with the dry.’ 20“The LORD shall never be willing to forgive him, but rather the anger of the LORD and His jealousy will burn against that man, and every curse which is written in this book will rest on him, and the LORD will blot out his name from under heaven. 21“Then the LORD will single him out for adversity from all the tribes of Israel, according to all the curses of the covenant which are written in this book of the law.

      22“Now the generation to come, your sons who rise up after you and the foreigner who comes from a distant land, when they see the plagues of the land and the diseases with which the LORD has afflicted it, will say, 23‘All its land is brimstone and salt, a burning waste, unsown and unproductive, and no grass grows in it, like the overthrow of Sodom and Gomorrah, Admah and Zeboiim, which the LORD overthrew in His anger and in His wrath.’ 24“All the nations will say, ‘Why has the LORD done thus to this land? Why this great outburst of anger?’ 25“Then men will say, ‘Because they forsook the covenant of the LORD, the God of their fathers, which He made with them when He brought them out of the land of Egypt. 26‘They went and served other gods and worshiped them, gods whom they have not known and whom He had not allotted to them. 27‘Therefore, the anger of the LORD burned against that land, to bring upon it every curse which is written in this book; 28and the LORD uprooted them from their land in anger and in fury and in great wrath, and cast them into another land, as it is this day.’

      29“The secret things belong to the LORD our God, but the things revealed belong to us and to our sons forever, that we may observe all the words of this law.

Parallel Verses

New American Standard Bible (©1995)
And Moses summoned all Israel and said to them, "You have seen all that the LORD did before your eyes in the land of Egypt to Pharaoh and all his servants and all his land;

GOD'S WORD® Translation (©1995)
Moses summoned all the people of Israel and said to them: You've seen with your own eyes everything that the LORD did in Egypt to Pharaoh, to all his officials, and to his whole country.

King James Bible
And Moses called unto all Israel, and said unto them, Ye have seen all that the LORD did before your eyes in the land of Egypt unto Pharaoh, and unto all his servants, and unto all his land;

Douay-Rheims Bible
And Moses called all Israel, and said to them: You have seen all the things that the Lord did before you in the land of Egypt to Pharao, and to all his servants, and to his whole land.

Darby Bible Translation
And Moses called to all Israel, and said unto them, Ye have seen all that Jehovah did before your eyes in the land of Egypt to Pharaoh, and to all his bondmen, and to all his land:

English Revised Version
And Moses called unto all Israel, and said unto them, Ye have seen all that the LORD did before your eyes in the land of Egypt unto Pharaoh, and unto all his servants, and unto all his land;

Webster's Bible Translation
And Moses called to all Israel, and said to them, Ye have seen all that the LORD did before your eyes in the land of Egypt to Pharaoh, and to all his servants, and to all his land;

World English Bible
Moses called to all Israel, and said to them, You have seen all that Yahweh did before your eyes in the land of Egypt to Pharaoh, and to all his servants, and to all his land;

Young's Literal Translation
And Moses calleth unto all Israel, and saith unto them, 'Ye -- ye have seen all that which Jehovah hath done before your eyes in the land of Egypt, to Pharaoh, and to all his servants, and to all his land;

Cross References

Exodus 19:4 You yourselves have seen what I did to the Egyptians, and how I bore you on eagles' wings, and brought you to Myself.

Deuteronomy 29:1 These are the words of the covenant which the LORD commanded Moses to make with the sons of Israel in the land of Moab, besides the covenant which He had made with them at Horeb.

Deuteronomy 29:3 the great trials which your eyes have seen, those great signs and wonders.

Commentary

Matthew Henry's Whole Bible Commentary

Chapter 29

The first words of this chapter are the contents of it, "These are the words of the covenant" (v. 1), that is, these that follow. Here is, I. A recital of God's dealings with them, in order to the bringing of them into this covenant (v. 2-8). II. A solemn charge to them to keep the covenant (v. 9). III. An abstract of the covenant itself (v. 12, 13). IV. A specification of the persons taken into the covenant (v. 10, 11, 14, 15). V. An intimation of the great design of this covenant against idolatry, in a parenthesis (v. 16, 17). VI. A most solemn and dreadful denunciation of the wrath of God against such persons as promise themselves peace in a sinful way (v. 18-28). VII. The conclusion of this treaty, with a distinction between things secret and things revealed (v. 29).

Verses 1-9

Now that Moses had largely repeated the commands which the people were to observe as their part of the covenant, and the promises and threatenings which God would make good (according as they behaved themselves) as part of the covenant, the whole is here summed up in a federal transaction. The covenant formerly made is here renewed, and Moses, who was before, is still, the mediator of it (v. 1): The Lord commanded Moses to make it. Moses himself, though king in Jeshurun, could not make the covenant any otherwise than as God gave him instructions. It does not lie in the power of ministers to fix the terms of the covenant; they are only to dispense the seals of it. This is said to be besides the covenant made in Horeb; for, though the covenant was the same, yet it was a new promulgation and ratification of it. It is probable that some now living, though not of age to be mustered, were of age to consent for themselves to the covenant made at Horeb, and yet it is here renewed. Note, Those that have solemnly covenanted with God should take all opportunities to do it again, as those that like their choice too well to change. But the far greater part were a new generation, and therefore the covenant must be made afresh with them, for it is fit that the covenant should be renewed to the children of the covenant.

I. It is usual for indentures to begin with a recital; this does so, with a rehearsal of the great things God had done for them, 1. As an encouragement to them to believe that God would indeed be to them a God, for he would not have done so much for them if he had not designed more, to which all he had hitherto done was but a preface (as it were) or introduction; nay, he had shown himself a God in what he had hitherto done for them, which might raise their expectations of something great and answering the vast extent and compass of that pregnant promise, that God would be to them a God. 2. As an engagement upon them to be to him an obedient people, in consideration of what he had done for them.

II. For the proof of what he here advances he appeals to their own eyes (v. 2): You have seen all that the Lord did. Their own senses were incontestable evidence of the matter of fact, that God had done great things for them; and then their own reason was a no less competent judge of the equity of his inference from it: Keep therefore the words of this covenant, v. 9.

III. These things he specifies, to show the power and goodness of God in his appearances for them. 1. Their deliverance out of Egypt, v. 2, 3. The amazing signs and miracles by which Pharaoh was plagued and compelled to dismiss them, and Israel was tried (for they are called temptations) whether they would trust God to secure them from, and save them by, those plagues. 2. Their conduct through the wilderness for forty years, v. 5, 6. There they were led, and clad, and fed, by miracles; though the paths of the wilderness were not only unknown but untrodden, yet God kept them from being lost there; and (as bishop Patrick observes) those very shoes which by the appointment of God they put on in Egypt, at the passover, when the were ready to march (Ex. 12:11), never wore out, but served them to Canaan: and though they lived not upon bread which strengthens the heart, and wine which rejoices it, but upon manna and rock-water, yet they were men of strength and courage, mighty men, and able to go forth to war. By these miracles they were made to know that the Lord was God, and by these mercies that he was their God. 3. The victory they had lately obtained of Sihon and Og, and that good land which they had taken possession of, v. 7, 8. Both former mercies and fresh mercies should be improved by us as inducements to obedience.

IV. By way of inference from these memoirs,

1. Moses laments their stupidity: Yet the Lord has not given you a heart to perceive, v. 4. This does not lay the blame of their senselessness, and sottishness, and unbelief, upon God, as if they had stood ready to receive his grace and had begged for it, but he had denied them; no, but it fastens the guilt upon themselves. "The Lord, who is the Father of spirits, a God in covenant with you, and who had always been so rich in mercy to you, no doubt would have crowned all his other gifts with this, he would have given you a heart to perceive and eyes to see if you had not by your own frowardness and perverseness frustrated his kind intentions, and received his grace in vain." Note, (1.) The hearing ear, the seeing eye, and the understanding heart, are the gift of God. All that have them have them from him. (2.) God gives not only food and raiment, but wealth and large possessions, to many to whom he does not give grace. Many enjoy the gifts who have not hearts to perceive the giver, nor the true intention and use of the gifts. (3.) God's readiness to do us good in other things is a plain evidence that if we have not grace, that best of gifts, it is our own fault and not his; he would have gathered us and we would not.

2. Moses charges them to be obedient: Keep therefore, and do, v. 9. Note, We are bound in gratitude and interest, as well as duty and faithfulness, to keep the words of the covenant.

Calvin's Commentary

2. And Moses called unto all Israel, and said unto them, Ye have seen all that the Lord did before your eyes in the land of Egypt unto Pharaoh, and unto all his servants, and unto all his land;

2. Vocavitque Moses universum Israelem, et dixit eis, Vos ipsi vidistis omnia quae fecit Jehova in oculis vestris in terra Aegypti Pharaoni et omnibus servis ejus, et universae terrae ejus.

3. The great temptations which thine eyes have seen, the signs, and those great miracles;

3. Probationes magnas quas viderunt oculi tui, signa et portenta ilia magna.

4. Yet the Lord hath not given you an heart to perceive, and eyes to see, and ears to hear, unto this day.

4. Neque dedit vobis Jehova cor ad intelligendum, et oculos ad ridendum, et aures ad audiendum usque in hunc diem.

5. And I have led you forty years in the wilderness: your clothes are not waxen old upon you, and thy shoe is not waxen old upon thy foot.

5. Et deduxi vos quadraginta annis per desertum: non inveteraverunt vestimenta vestra super vos, nec calceamentum vestrum veteravit super pedem vestrum.

6. Ye have not eaten bread, neither have ye drunk wine or strong drink; that ye might know that I am the Lord your God.

6. Panem non comedistis, neque vinum et siceram bibistis: ut intelligatis quod ego Jehova Deus vester.

7. And when ye came unto this place, Sihon the king of Heshbon, and Og the king of Bashan, came out against us unto battle, and we smote them:

7. Venistis tandem ad locum istum: egressusque est Sehon rex Esbon, et Og rex Basan in occursum nostrum ad praelium, et percussimus eos;

8. And we took their land, and gave it for an inheritance unto the Reubenites, and to the Gadites, and to the half-tribe of Manasseh.

8. Et abstulimus terram ipsorum, tradidimusque in haereditatem Rubenitis, et Gadiris, et dimidiae tribui Manasse.

9. Keep therefore the words of this covenant, and do them, that ye may prosper in all that ye do.

9. Custodiatis ergo verba pacti hujus et facite ea, ut (vel, intelligatis) prospere agatis in omnibus quae facturi estis.

2. And Moses called unto all Israel. This passage also may be fitly referred to the preface of the Law, since its tendency is to recommend it, and to instruct and prepare the people's minds to be teachable. It takes its commencement from the divine blessings, which they had experienced as well in their exodus as in their forty years' wanderings; for it would have been the height of baseness and ingratitude not to devote themselves to a Deliverer who had dealt so graciously with them. And surely it was an inestimable sign of His paternal love towards them, that He should have arrayed Himself against so very powerful a king for His servants' sake. Finally, lest there should be any question as to their deliverance, he enlarges upon the power which God displayed therein, in magnificent terms of praise according with its dignity.

4. Yet the Lord hath not given. By reproaching them with their past stupidity, he stirs up their desire for a better understanding, as if he had said, that they had been too long indifferent to so many miracles, and therefore they should no longer delay to rouse themselves, etc., to give greater heed to God; not because they had been so senseless that His acts had altogether escaped their notice, but because all acknowledgment of them had immediately come to an end. For, just as the drunken man, or one suffering from lethargy, when he hears a cry, raises his head for a moment, and opens his eyes, and then relapses into a state of torpor, so the people had never seriously applied their minds to consider God's works; and when they had been aroused by some miracle, had immediately sunk back into forgetfulness, wherefore there is good cause why Moses should seek to awaken them from their dulness and stupidity by various methods. But he does not merely condemn their senselessness, and blindness, and deafness, but declares that they were thus senseless, and blind, and deaf, because they were not inspired with grace from above to profit duly by so many lessons. Thence we learn that a clear and powerful understanding is a special gift of the Spirit, since men are ever blind even in the brightest light, until they have been enlightened by God. What Moses relates of the Israelites, is unquestionably common to us all. He declares, then, that they were not induced by the conspicuous glory of God to fear and worship Him, because He had not given them either mind, or eyes, or ears. It is true that at man's creation He had naturally bestowed upon him a mind, and ears, and eyes; but Moses means, that whatever innate light we have, is either hidden or lost, so that, as far as regards the highest point of wisdom, all our senses lie useless. True that in nature's corruption, the light still shineth in darkness, but it is light which is soon obscured; therefore, the entire understanding and faculty of reason, in which men glory and pique themselves, is nought but smoke and darkness. Well then may David ask that his eyes may be opened to behold the secrets of the Law. [259] (Psalm 119:18.) Still this defect by no means frees us from blame; because (as we are told) none have wisdom, but those to whom it is given by the Father of lights; for we are ignorant [260] through our own fault. Besides, every one is sufficiently, and more than sufficiently convicted by his own conscience, that his ignorance is closely connected with pride and indolence, and is therefore voluntary. The word heart is not here used for the seat of the affections, but for the mind itself, which is the intellectual faculty of the soul.

5. And I have led you. He descends to the blessings with which He had continually visited His people during the course of forty years. Yet he does not recount them all, but contents himself with a few of the most remarkable instances, viz., that their clothes had not been worn out by age, and that they had been fed from heaven, when no sustenance was to be obtained from the fruits of the earth. He reminds them that God's glory had been manifested by these testimonies, in order that they might submit themselves to His rule.

7. And when ye came unto this place. This, a third instance (of God's goodness), because He had smitten the first enemies, who encountered them to impede their passage, and thus had already begun to bring them into a place of rest. For inasmuch as the two tribes and a half had here chosen their home, they might behold as in a mirror that the possession of the promised land awaited them. Hence, then, Moses concludes that they were under obligation to keep the law, and exhorts them to shew their gratitude by faithful and sincere obedience. The object, therefore, of the recital is, to procure reverent attention to his doctrine; since the word skl, [261] shakal, in Hiphil, means to act successfully as well as prudently. I have set down both readings, since they are alike suitable to the sense. For we have seen in chapter 4, that this was the people's only wisdom to obey God's statutes; nor was their prosperity to be expected from any other source except God's blessing, which is everywhere promised to the Israelites, if they keep the law.

Footnotes:

[259] The references here are to [18]Psalm 19:13, and [19]18:24, (in the Fr. 14.) There may be allusion to [20]19:12, and [21]18:28. See Calvin's comments on these passages.

[260] "Desipimus." -- Lat. "Ainsi hebetez, et desprouvez de sens." -- Fr.

[261] tskylv; A. V., that ye may prosper. S.M., ut prudenter agatis; but he adds, the Hebrews, explain this word by htslychv, "that ye may prosper." The Hiphil of skl, says Simon's Lexicon, is to act prudently, and by a metonymy of the antecedent for the consequent, to proceed prosperously. -- W.

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God Willing that all Men Should be Saved.
"Who will have all Men to be saved,--." In verse first, the apostle directs "prayers and thanksgivings to be made for all men;"--which he declares to "be good and acceptable in the sight of God our Savior; who will have all men to be saved." Had salvation been provided for only a part of the human race, prayer and thanksgivings could have been, consistently made only for a part. Those for whom no provision was made, would be in like state with persons who have committed the sin unto death, for …
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John Knox—The Pulpit Of The Reformation, Nos. 1, 2 and 3.

Promises and Threatenings
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Conflict.
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J. W. McGarvey—The Four-Fold Gospel

Covenanting Confers Obligation.
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John Cunningham—The Ordinance of Covenanting

"The Carnal Mind is Enmity against God for it is not Subject to the Law of God, Neither Indeed Can Be. So Then they that Are
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Deuteronomy
Owing to the comparatively loose nature of the connection between consecutive passages in the legislative section, it is difficult to present an adequate summary of the book of Deuteronomy. In the first section, i.-iv. 40, Moses, after reviewing the recent history of the people, and showing how it reveals Jehovah's love for Israel, earnestly urges upon them the duty of keeping His laws, reminding them of His spirituality and absoluteness. Then follows the appointment, iv. 41-43--here irrelevant (cf. …
John Edgar McFadyen—Introduction to the Old Testament