Commentary on Deuteronomy, Commentary · Chapter 29
CHAP. XXIX.
Verſe 1 Verſe 1. THeſe are the words of the Covenant.] The Talmudiſts in the Gemara of Sota, Cap. VII. Sect. XXIV. refer theſe words to the Benedictions and Curſings mentioned in the foregoing Chapter; which plainly belong to what God delivered unto Moſes in Mount Sinai at the firſt; which he had now repeated in this Book, with the addition of ſeveral Bleſſings and Curſes to make what he ſaid the more effectual.
Which the LORD commanded Moſes to make.] That is, to renew. For which end Moſes repeated the principal Laws of God, and explained them in this Book; which is from thence called Deuteronomy: being a Compendium of the Pentateuch, a Breviary of the Covenant, compoſed for the familiar and daily uſe of the Children of Iſrael.
With the Children of Iſrael in the Land of Moab.] Where he declared to them the Law which he had formerly delivered to their Fathers, I Deut. 5.
Beſide the Covenant which he made with them in Horeb.] This doth not ſignifie that he made a Covenant with them, different from the former made at Horeb, (Exod. XXIV.) but only now renewed the ſame Covenant, after they had ſhamefully violated it more more than once. Which was the more neceſſary, becauſe they were ready to enter into the Land of Canaan, and he was juſt upon his departure from them into another World; and therefore did all he could, to engage them in a more firm obedience to God. And for that end, both more fully explain'd ſeveral Laws, and added others, and at large laid before them the Happineſs or the Miſery that would enſue, upon their fidelity or falſneſs in this Covenant.
Ver. 2. And Moſes called unto all Iſrael.] This Verſe 2 ſeems to import a new Summons which he ſent out to them, to attend him, now he was about to conclude what he had to ſay to them, before he left them. Which he did not, as I have often obſerved (See V. 1.) all at once, in one continued Speech, but at ſeveral times; and now was about to wind up all in this and in the next Chapter.
And ſaid unto them.] He argued with them from the Knowledge and Experience which they had of the Power of God, in his wonderful Works; particularly three, which were very memorable. Thoſe in Egypt, which he mentions here and in the two next Verſes; and thoſe in the Wilderneſs, v. 5, 6. and lately in the great Victory he had given them over two potent Kings, v. 7, 8.
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.] Some of them had ſeen (when they were young) and others had underſtood from them (which is here called ſeeing) all the Plagues which God brought upon Pharaoh, and upon his Court, and upon his whole Country. This he had often called to their mind, in his Preface to the Repetition of his Laws, (VI. 12. VII. 18, 19. XI. 3, 4.) and makes it a great aggravation of their guilt, if they ſhould forſake him, who had done ſuch wonderful things for them, XIII. 5, 10. And now he concludes with the ſame Argument, as moſt powerful to move them, if they had any ſenſe of their Obligations to the greateſt Benefactor.
Verſe 3 Ver. 3. The great temptations which thine eyes have ſeen, the ſigns, and thoſe great miracles.] Of theſe he had put them in mind before. See IV. 34. VII. 19.
Verſe 4 Ver. 4. Yet the LORD hath not given you an heart to perceive, and eyes to ſee, and ears to hear, unto this day.] They had not ſo conſidered and laid to heart God's wonderful Works, as to have a laſting ſenſe of them beſtowed upon them by God. He gives us an underſtanding heart, but we muſt firſt conſider what he hath done for us, as the Apoſtle inſtructs us, 2 Tim. II. 7. And he gives us, what we do not receive; and ſo in effect it is not given. Thus he ſaith himſelf, that he purged Iſrael, but they would not be purged, XXIV Ezek. 13.
What the difference is between an heart to perceive, and eyes to ſee, and ears to hear, need not be curiouſly enquired. They are perhaps but three various expreſſions of their groſs ſtupidity; or three degrees of it: which was ſo great, that they had no continued ſenſe of the wonderful Works God had done for them; nor did ſo much as regard and obſerve them; no, nor hearken to thoſe who put them in mind of them. Which muſt not be imputed to any want of power in theſe things to move them; much leſs of the Divine Grace to work upon their hearts by them; but was wholly to be aſcribed to their own negligence and perverſneſs. Of which God here complains, and with which he ſeverely upbraids them, that he had not given them this Grace. Which is a clear demonſtration the fault was in themſelves: and therefore Maimonides rightly and judiciouſly explains theſe words, when he ſaith the meaning is, they had not diſpoſed themſelves to receive this Grace from God.
Ver. 5. And I have led you forty years in the wilderneſs.] Verſe 5 By a glorious Cloud, which both conducted and protected them, VIII. 2. XI. 5. Concerning theſe forty years, ſee Chapt. II. 7.
Your clothes are not waxen old upon you, and thy ſhoe is not waxen old upon thy foot.] See VIII. 4. The Jews uſed no ſhoes in Egypt, as Bochartus probably conjectures; but being to take a long Journey, through a rough way in the Wilderneſs, he commanded them to eat the Paſſover with ſhoes on their feet, XII Exod. 11. And theſe very ſhoes which they put on at that Feſtival, when they were ready to march, God ſuffered not to decay in all their Travels, for forty years following. See Hierozoicon, P. I. Lib. II. Cap. L.
Ver. 6. Ye have not eaten bread, neither have ye drunk Verſe 6 wine or ſtrong drink.] Not commonly; though when they paſſed by ſome neighbouring Country, they might poſſibly ſometimes purchaſe both Bread and Wine, or other ſtrong Liquors: But their ordinary Food was the heavenly Manna, and their Drink was the Water that followed them out of the Rock. So that the meaning is, they were conſtantly ſupported by a miraculous ſupply from God; who took care of them, and thereby laid a greater Obligation upon them to ſerve him, who graciouſly fed them without any labour of their own. For they neither ploughed nor ſowed, nor reaped, nor took any other pains for this Proviſion; as they muſt have done for Bread and Wine, or other Liquors preſſed out of Dates, or Figs, &c.
That ye may know that I am the LORD your God.] This he did for them, that he might breed and maintain in them a ſenſe of his Omnipotent Power, and of his All-ſufficient Goodneſs, and Faithfulneſs to his Promiſes. Which he intended to demonſtrate at his firſt giving of Manna to them, XVI Exod. 12.
Verſe 7 Ver. 7. And when ye came into this place.] For they were now in a part of the Country which they conquered, IV. 45, 46, &c.
Sihon King of Heſhbon, and Og King of Baſhan, came out against us to battle, and we ſmote them.] XXI Numb. 24, 34, 35. II Deut. 30, &c▪ III. 2, 3, &c.
Verſe 8 Ver. 8. And we took their Land from them, and gave it for an inheritance unto the Reubenites, &c. See XXXII Numb. 33. and IV Deut. 12, &c.
Verſe 9 Ver. 9. Keep therefore the words of this Covenant and do them.] Preſerve them in memory, ſo as to make good your Ingagements which you paſſed to God in Horeb; which Moſes was now about to renew, and lay a freſh obligation on them. For moſt of them being a new Generation, and now going to enter upon the poſſeſſion of the Land of Promiſe, it was neceſſary to make them ſenſible of the Condition of their Tenure, by engaging them in a Solemn Covenant to obſerve the Laws of God faithfully; which was but a renewal of what was made before at Horeb.
That ye may proſper in all that you do.] See IV. 6. The Hebrew word which we tranſlate proſper, the LXX tranſlate act prudently: for they tanſlate it foreign. And the Vulgar to the ſame purpoſe, ut intelligatis; that ye may underſtand to manage your ſelves wiſely in all your Concerns, by obſerving the Rules God hath given you: Which was the way to proſper.
Ver. 10. Ye ſtand this day all of you before the LORD your God.] The Summons which he ſent out (v. 2.) it ſeems by this, was to appear at the Tabernacle; Verſe 10 where they now ſtood: and from whence he delivered theſe words to them, by the Prieſts and Levites, XXVII. 9, 14.
Your Captains of your Tribes.] In the Hebrew, your heads of your Tribes; who were the greateſt Perſons in the Nation; called ſometimes Princes.
Your Elders.] Theſe were not only the LXX. Elders mentioned XI Numb. 16. but all the other Judges in their ſeveral Courts; who are often called by the Name of Elders in this Book: Particularly XIX. 12, 18. XXI. 2, 4, 6. XXV. 8.
And the Officers.] Who attended upon the Judges, to execute their Sentence. See XVI. 18.
With all the men of Iſrael.] All the Men of their ſeveral Tribes.
Ver. 11. Your little ones, your wives.] Who were Verſe 11 all now preſent; or elſe were repreſented by the Men of Iſrael.
And thy ſtranger that is in thy camp.] Whether Egyptians that followed them when they came out of Egypt, XII Exod. 38. or other People who had embraced their Religion; ſo far, at leaſt, as to renounce all Idolatry.
From the hewer of thy wood, unto the drawer of thy water.] The meaneſt Servant, whom they had bought perhaps with their Money; either in Egypt, or ſince they came from thence.
Ver. 12. That thou ſhouldest enter into Covenant with Verſe 12 the LORD thy God.] In the Hebrew the words are, paſs into Covenant. For ſo Covenants were anciently made in the Eaſtern Countries, by dividing the Sacrifice, and paſſing between the parts of it; as appears from the manner of God's making a Covenant with Abraham in XV Gen. 10, 17. whence ſome derive the Hebrew word Berith (which ſignifies a Covenant) from Bara, which ſignifies cutting off: becauſe ſomething was always ſacrificed at the making Covenants, and anciently cut in pieces. For the ſame reaſon the Romans called a Covenant foedus, which they derive à feriendo, from ſtriking, that is, killing ſome Beaſt, (particularly a Swine) which was done with many Ceremonies.
And into his oath.] The Hebrew word which we tranſlate Oath, rather imports a Curſe, which was annexed to an Oath. And ſo the LXX. foreign: For they entred into this Covenant with ſuch Imprecations upon themſelves as are mentioned XXVII. 15, 16, &c. Wiſhing perhaps, that they might be cut in pieces, as the Sacrifice was, (between whoſe parts they paſſed) if they did not faithfully perform their Engagement.
Which the LORD thy God maketh with thee this day.] For the Covenant was mutual, as appears by the burning Lamp, repreſenting the Divine Majeſty, paſſing through the pieces of the Sacrifice, when God entred into a Covenant with Abraham, XV Gen. 17.
Verſe 13 Ver. 13. That he may eſtabliſh thee to day a people unto himſelf.] Confirm them in all the Priviledges which they had often forfeited by breaking his Covenant; of being his peculiarly above all People, XIX Exod. 5. XIX Deut. 2.
And that he may be unto thee a God, as he hath ſaid unto thee.] Bleſs them, and do them good, as he had ſolemnly promiſed.
And ſworn unto thy Fathers, to Abraham, to Iſaac, and to Jacob.] XII Gen. 2, 3. XVII. 7, 8. XXII. 16, 17. XXVI. 3, 4. XXVIII. 13, 14.
Ver. 14. Neither with you only do I make this covenant, Verſe 14 and this oath.] He means thoſe mentioned v. 10, 11.
Ver. 15. But with him that ſtandeth here with us this Verſe 15 day, before the LORD our God, and alſo with him that is not here, &c.] I think the Particle ki (which begins this Verſe) ſhould not be tranſlated but: for this is the ſame with what was ſaid before, not diſtinct from it. And therefore ſhould be tranſlated thus, As with him that ſtandeth here with us before the LORD our God; ſo alſo with him that is not here with us this day: i. e. with all that were abſent from the preſent Aſſembly; and with all future Poſterity, who were as yet unborn. So the Hieruſalem Targum underſtands the latter part of this Verſe; with all Generations, which ſhall be after us, as if they ſtood here with us to day. And ſo Vzielides, as they call him, with all Generations to come, unto the end of the World, as if they ſtood here with us at this preſent. For perpetual Leagues are ſometimes made between whole Nations; for whom ſome contract in the name and place of all the reſt; and bind not only themſelves but their Succeſſors. And thus Kings give Feifs to their Subjects, upon Conditions which their Families are bound to perform in after Ages, or elſe loſe the benefit of them.
Ver. 16. For ye know how we have dwelt in the Land of Verſe 16 Egypt. Theſe words, and thoſe that follow in this and the next Verſe, come in as an Argument to move them to enter into this Covenant; and to ſhow them the neceſſity of renewing it. For as God had wonderfully multiplied them in the Land of Egypt; ſo he delivered them from thence no leſs wonderfully, when they were miſerably enſlaved. Which was ſuch a Mercy, as ought never to be forgotten, (and therefore frequently mentioned in this Book) and laid an obligation upon them to be wholly devoted to him, as his redeemed People, IV. 20.
And how we came through the Nations whom we paſſed by.] The Edomites, Midianites, Ammonites, and Moabites; through the Skirts of whoſe Countries they paſſed, and were preſerved from receiving any hurt by them.
Verſe 17 Ver. 17. And ye have ſeen their abominations, and their idols.] They had opportunity in Egypt of ſeeing too much of their vile Idolatries. And ſo they had as they paſſed by the Country of Moab and Midian, when ſome of them were ſeduced to the Worſhip of Baal-Peor; though, if they had not been blinded by their Luſt, they could not but have ſeen how contemptible an Idol that was, and have abominated it. All the Idols of the Heathen are frequently called Abominations; and in XXVI Levit. 30. they are called, as they are here, gillulim; which we tranſlate in the Margin, dunghil gods; to expreſs the utmoſt contempt of them. And ſome think they are ſo called, not only in regard of their matter, ſed ob formam ſcarabaei habitantis in ſtercore, but for the form of the Beetle which lives in Dung. For ſo Iſis the great Goddeſs of the Egyptians was repreſented, as Plutarch tells us, in his Book de Iſide & Oſiride. But whether in ſuch ancient times, as this of Moſes, it may be juſtly doubted.
Wood and Stone, Silver and Gold.] Generally they were made of Wood, or Stone; which ſometimes were ſilvered or gilded over. And if any of them were made of maſſy Silver, or Gold, yet being liveleſs things, they were no more able to afford them any help, than the Dung on the Earth. And it was an abominable thing to look upon dead matter, as a god; or to think he made his habitation there, (which was the opinion of the better ſort of Heathen) or would be repreſented by them, they having no likeneſs at all unto him.
Ver. 18. Lest there ſhould be among you man, or woman, Verſe 18 or family, or tribe.] Theſe words are to be connected with v. 15. as the principal end why he engaged every Soul of them, to renew their Covenant with God; that none of them might revolt from him to ſerve any other god. And the order wherein he places theſe words ſhow, that Idolatry is of a very infectious nature, ſpreading it ſelf ſtrangely; from ſingle Men and Women, unto Families, and at laſt into whole Tribes.
Whoſe heart turneth away this day from the LORD our God.] Who had a hankering, as we now ſpeak, after other gods; which might afterwards break out into Idolatry.
To go and ſerve the gods of theſe Nations.] When the heart, i. e. the Mind, Will, and Affections are depraved, Men eaſily find occaſions to follow, whither they lead them. And by this it appears, that the principal part of the Covenant was to keep them cloſe to the Worſhip of one God, and no other; as I have often obſerved, VI. 4. VII. 2, 25. IX. 1, &c.
Lest there ſhould be among you a root that beareth gall and wormwood.] Many take a root here to ſignifie an evil principle; which the Apoſtle calls an evil heart of unbelief, III Hebr. 12. But the words going before in this Verſe, and thoſe that follow in the next, plainly lead us to take it for any Perſon lurking ſecretly among them (like a root under ground) that was tainted with Idolatry; who might poiſon others therewith, and in time bring forth the fruits of their Impiety, which he calls gall and wormwood. Where it muſt be obſerved that the Hebrew word Roſch, which we tranſlate Gall, properly ſignifies an Herb growing among Corn, as bitter as Gall. Which in X Hoſea 4. we tranſlate Hemlock: and commonly in Scripture is joyned with Wormwood, as it is here, IX Jerem. 15. III Lament. 19. VI Amos 12. Unto which Idolatry is compared, becauſe it is moſt ungrateful and diſtaſtful (if I may ſo ſpeak) unto God, and produces bitter effects (that is, moſt grievous Puniſhments) unto Men.
Verſe 19 Ver. 19. And it come to paſs when he.] The Man ſpoken of before, under the name of a root of bitterneſs.
Heareth the words of this Curſe.] Againſt Idolatry; which Moſes engaged every one of them to renounce, by making a Solemn Covenant with God to Worſhip him alone, and dreadful Imprecations upon themſelves, if they did not make good this Covenant, v. 12, 14, 15, 16. XXVII. 15.
That he bleſs himſelf in his heart.] Secretly fancy none of theſe Curſes ſhall fall upon him; but quite contrary, promiſe himſelf all manner of happineſs.
Saying, I ſhall have peace.] Proſper and be happy.
Though I walk in the imagination of mine heart.] Or, in the ſtubborneſs of mine heart, as it is in the Margin. That is, reſolve to worſhip what God I beſt fancy.
To add drunkenneſs to thirst.] In the Hebrew the words are (as the Margin of our Bibles obſerves) the drunken to the thirſty: for both words are Adjectives, as Grammarians ſpeak; and ſuppoſing a Subſtantive to ſupport them, many think none ſo proper to be underſtood, as the word Earth. Which makes this a Proverbial Speech, to add the wet ground to the dry and thirſty; or rather, the thirſty to the wet. For the Particle beth, which in the Hebrew is the Note of the Accuſative Caſe, is put before the word dry or thirſty; and therefore that's the thing which is to be added to the wet or drunken; not the drunken to the dry. And the ſenſe is, draw others into the ſame wickedneſs; juſt as if a drunken Man ſhould draw ſober Perſons to play the fool with him, and do as bad as himſelf; or after one piece of Land is overflowed, the Water ſhould be let into that which is dry, and ſpoil that alſo. For this ſeems to be the meaning of the whole Verſe, If a Man ſhall be ſo preſumptuous, as not only to cry peace to himſelf, when he runs after his own Devices, in ſerving other gods; but endeavours to draw others into the ſame wicked practices.
There are a great many other Interpretations of theſe words (ſeven or eight) given by the Hebrew Doctors, beſides others in Chriſtian Writers; which may be ſeen in Coccejus in his Ʋltima Moſis, Sect. 134. But this ſeems to me the moſt eaſie, at which the Chaldee aims, and the LXX. if the Particle foreign be omitted; which is not in the Hebrew, or the Chaldee, nor the Vulgar Latin. And if we take the words as we tranſlate them (only inverting them) add thirst unto drunkenneſs, the ſenſe is as eaſie, viz. add more ſins to the foregoing, XXX Iſa. 1. and to be ſtill inflamed (as the Scripture ſpeaks) with love to more Idols, after the Service of many of them; increaſing their Altars, as Hoſea ſpeaks, like heaps in the furrows of the field, X Hoſ. 1. XII. 11.
Dr. Jackson in his firſt Book upon the Creed (Chapt. XXX. Paragr. 4.) thinks the meaning is, that Poſterity added to the wickedneſs of their Anceſtors. For they being caſt out of their good Land for their Infidelity and Diſobedience, their Poſterity, ſaith he, continue Exiles and Vagabonds, for their ſtubborneſs in like Practices: not being willing to this day, to offer up the Sacrifice of a contrite heart for their diſobedience paſt, but rather (adding thirst to drunkenneſs) bleſs themſelves when they hear the words of that Curſe, promiſing peace to themſelves, though they walk on according to the ſtubborneſs of their fore-fathers hearts.
Verſe 20 Ver. 20. The LORD will not ſpare him.] That is, not pardon, or paſs by his wickedneſs without puniſhment.
But then the anger of the LORD and his jealouſie ſhall ſmoak against that man.] Theſe words import the higheſt degree of Anger. That is, the ſevereſt Plagues, which are the effects of the Anger of an incenſed Majeſty.
And all the Curſes that are written in this Book.] Particularly in the foregoing Chapter.
Shall lye upon him.] Not only fall, but remain upon him, to his utter ruin; as it follows in the next words.
And the Lord ſhall blot out his name from under heaven.] By his name is meant himſelf: ſo that this is a threatning of Deſtruction to him and his Poſterity; till there be no memory of him left.
Ver. 21. And the LORD ſhall ſeparate him unto evil, out of all the Tribes of Iſrael.] Though he offended Verſe 21 never ſo ſecretly (for he ſpeaks of one that bleſſed himſelf in his heart, &c. v. 19.) God threatens to make him a publick and notorious Example of his Vengeance, to all the People of Iſrael.
According to all the Curſes of the Covenant that are written in the Book of the Law.] It was a ſingular condeſcenſion in the Divine Majeſty to enter into Covenant with them; but it contained not only Bleſſings to the obedient, but Curſes upon the diſobedient; the latter of which were as certain as the former.
Ver. 22. So that the Generations to come of your Children, Verſe 22 that ſhall riſe up after you, and the ſtranger that ſhall come from a far Land, ſhall ſay.] That which follows v. 24.
When they ſee the Plagues of that Land.] This ſhows that theſe Threatnings are denounced not meerly againſt a ſimple Idolater; but ſuch an one as made it his endeavour to draw others from the Worſhip of God: not being content to be drunk himſelf with Heatheniſh Superſtition; but zealous to intoxicate as many as he could with it, and to root true Religion out of the Nation.
And the ſickneſſes which the LORD hath laid upon it.] In the Hebrew it is, The ſickneſſes wherewith he hath made it ſick: i. e. the heavy Puniſhments which he hath inflicted upon it, and thereby made it a miſerable Nation.
Ver. 23. And that the whole Land is brimſtone and ſalt, and burning.] Or, as it may be tranſlated, Is burnt up with brimſtone and ſalt. For theſe make Land Verſe 23 barren and unfruitful; as Pliny particularly obſerves of Salt, Lib. XXX. Cap. VII. Omnis locus in quo reperitur Sal, ſterilis est, nihilque gignit. All ground in which Salt is found, is barren, and produceth nothing. See IX Judges 45. CVII Pſal. 34. XVII Jerem. 6. XLVII Ezek. 11. II Zephan. 9.
That it is not ſown, nor beareth, nor any graſs groweth therein.] That neither Nature nor Art will make it fruitful.
Like the overthrow of Sodom and Gomorrah, Admah, and Zeboim.] And the Country about them, which was the moſt beautiful of all other, in that part of the World (XIII Gen. 10.) but on a ſudden turned into a filthy ſtinking Lake, where no Creature, neither Fiſh, nor Fowl, can live.
Which the LORD overthrew in his anger, and in his wrath.] Being highly incenſed by their wickedneſs. See Gen. XVIII. 20. XIX. 24, 25. as he was by the wickedneſs of the Jews, which was the more provoking, becauſe they had ſuch an example of his Vengeance continually before their eyes, and yet went on in their evil ways, till they brought the like Judgment upon all Judoea. This was more exactly fulfilled in the laſt deſtruction of the Jews by the Romans, than in their firſt by the Babylonians. For the whole Land was laid waſte, and deſerted by its Inhabitants, and made a Den of Thieves; being brought to deſolation by repeated returns of Wars. More eſpecially in the time of Adrian, when Julius Severus, as I obſerved upon the foregoing Chapter, made ſuch a devaſtation, that the whole Country was turned, in a manner, into a Wilderneſs.
Ver. 24. Even all Nations ſhall ſay.] All that were near them, or came that way from far Countries; as it goes before v. 22.
Wherefore hath the LORD done thus unto this Land?] Verſe 24 Which he formerly made ſo populous and plenteous.
And what means the heat of this great anger?] Theſe exceeding dreadful Calamities; which evidently proceeded from a Divine Vengeance. For the Jews fought ſo valiantly, and defended Jeruſalem ſo reſolutely (as appears by Joſephus) that the Author of Schebet Juda had reaſon to ſay, that it was not want of Arms, nor the unuſual terrour of new Machines, but the Anger of God, provoked by their Wickedneſs, which was the true and only Cauſe of their deſtruction. And indeed Titus himſelf ſaid as much, that God fought for the Romans, and drove the Jews from their Fortifications, foreign, for what could the hands of Men or Machines have done against ſuch ſtrong Towers? See Chap. XXXII. v. 22.
Ver. 25. Then ſhall men ſay, becauſe they have forſaken Verſe 25 the Covenant of the LORD God of their Fathers, which he made with them, when he brought them forth out of the Land of Egypt.] This account muſt be ſuppoſed to be given by the pious Jews, or by thoſe who were made ſenſible, when it was too late, how ſtedfaſt God was in his Covenant; which contained Curſes as well as Bleſſings; as was before obſerved, v. 21. And ſee VII. 9, 10. XI. 26, 27, 28.
Ver. 26. For they went and ſerved other gods, and Verſe 26 worſhipped them whom they knew not.] This aggravated their ſin, that they ſought for acquaintance with ſtrange gods; directly contrary to the Covenant of God, XII. 30, 31.
And whom he had not given unto them.] Or, as it is in the Margin, had not given (or divided) to them any portion: that is, never beſtowed any benefit upon them, as the LORD their God had done, who brought them out of Egypt. Or more ſimply (as Bootius thinks the words will bear) to whom no worſhip belonged.
Verſe 27 Ver. 27. And the anger of the LORD was kindled against this Land, to bring upon it all the Curſes that are written in this Book.] So Moſes foretold them, VII. 4. XI. 16, 17.
Verſe 28 Ver. 28. And the LORD rooted them out of their Land in anger, and wrath, and in great indignation.] Here is one word more to expreſs his diſpleaſure againſt them, than was uſed before, when he ſpeaks of the deſtruction of Sodom, &c. v. 23. And they all denote the great Plagues threatned in XXVI Levit. and in the foregoing Chapter of this Book.
And cast them into another Land, as it is this day.] This may ſeem to relate only to their Captivity in Babylon: for after they were rooted out by the Romans, they were ſcattered into all Lands, XXVIII. 63, 64. But conſidering what goes before (v. 23, 24.) and that they were not quite rooted out (many of them remaining in the Land, when Nebuchadnezzar conquered them) till the deſolation made by the Romans, I think theſe words relate to them alſo, and another Land is only the ſingular number, as is uſual, for the plural. And ſo the Author of Schebet Juda underſtood it, who quoting theſe words [cast them out into another land] adds, which experience now proves to be true.
Verſe 29 Ver. 29. The ſecret things belong unto the LORD our God, but thoſe that are revealed belong unto us, and to our Children for ever, &c.] The Jews generally take theſe words to be meant of the puniſhment of ſecret ſins (particularly of Idolatry ſpoken of before v. 19.) which belongeth unto God, as the puniſhment of open ſins belonged unto them, in obedience to his Law; who commanded them to put to death him that ſeduced any Perſon to Idolatry, and to raze the City that apoſtatized unto it, XIII. 5, 6, &c. 12, 13, &c. And their negligence in doing their duty in this particular, made Idolatry ſpread among them to their utter ruin. But theſe words may be underſtood as a further anſwer to ſuch Enquiries, as that v. 24. In which if Men perſiſted, and ſtill askt, But why doth God thus puniſh his own People, with ſuch unuſual Severity, when there are many Idolatrous Nations far worſe than they, who continue ſtill in their own Land, and are not thus rooted out? Moſes bids them ſilence ſuch Demands, and reſt ſatisfied in this; that we cannot give an account of ſuch things, as God hath not revealed; particularly, why he puniſhes ſome People, when he ſpares others who are as bad; but muſt mind our own duty, which he hath plainly revealed unto us. That is, (as Moſes concludes this Chapter) to do after all his Commandments which he hath given us in his Law; believing he will greatly reward the obedient, and terribly puniſh, one time or other, all thoſe that tranſgreſs it.
There may be alſo a more obvious ſenſe of theſe words, if we tranſlate them as ſome great Men have done, The ſecrets of the LORD our God, are revealed to us and to our Children. Thus Onkelos, whoſe Judgment is very valuable; which Grotius follows, and before him Forſterus; and Paulus Fagius repreſents it as a commodious ſenſe; and makes it the ſame with the words of the Pſalmiſt, CXLVII. 20. He hath not dealt ſo with any Nation, Chapter XXX.&c. For this was a peculiar favour to the Jews, that thoſe things which God before kept ſecret in his own breaſt, he now manifeſted to them; that they might know how to order their lives ſo, as to pleaſe him. But this made them liable to be puniſhed more grievouſly than all other People, if they did not obſerve his Will which he moſt graciouſly diſcovered to them. And if we could give any credit to the Jews, who ſay that all words in the Bible that have extraordinary Points upon them (of which there are but ten in the Pentateuch, and theſe words lanu ulebenu, to us and our Children are the laſt of them) denote ſomething peculiar and extraordinary: I ſhould think that they relate to the Revelation to be made by Jeſus Chriſt, the great Prophet promiſed to them (Chapt. XVIII.) unto which if they did not give heed, the moſt dreadful Puniſhments would be inflicted on them; as we ſee they have been for many Ages, and are not yet ended.