Deu 29:2-30:20 | TNotes | STEP | Summary for Deut 29:2-30:20: 29:2–30:20 Anticipating his death, Moses composed a farewell address, briefly reviewing Israel’s history since the Exodus. He charged the nation to pledge their fidelity to the Lord. This section of Deuteronomy makes it clear that grace is not just a New Testament doctrine: It undergirds every aspect of the Lord’s relationship with Israel.

Summary for Deut 29:2-30:20: 29:2–30:20 ^a Anticipating his death, Moses composed a farewell address, briefly reviewing Israel’s history since the Exodus. He charged the nation to pledge their fidelity to the Lord. This section of Deuteronomy makes it clear that grace is not just a New Testament doctrine: It undergirds every aspect of the Lord’s relationship with Israel.
29:6 ^b but he provided for you: This clause does not appear in the Hebrew but is implied by its context.
29:7 ^c King Sihon of Heshbon, ruler of the Amorites, had controlled an area from the Arnon River to the Ammonite border. See Num 21:31-35 ^d.

• Heshbon: See Deut 1:4 ^e; 2:24 ^f.

• King Og of Bashan had ruled an Amorite kingdom east of the Sea of Galilee (see 3:1 ^g).
29:8 ^h Reuben and Gad and ... the half-tribe of Manasseh were granted their request to settle in the area east of the Jordan (see 3:12-13 ⁱ).
29:11 ^j foreigners (literally sojourners): See study note on 10:18.

• The saying chop your wood and carry your water was a cliché for any servile work (see Josh 9:22-27 ^k).
29:12 ^l The technical phrase to enter into the covenant meant subscribing to the terms of the agreement.
29:15 ^m future generations: The covenant made with Moses’ generation was also for generations yet to be born. Abraham’s descendants of the future would have the privileges of the covenant, but they would also need to obey it personally to enjoy its blessings (see 4:9 ⁿ).
29:17 ^o The detestable practices were abominable manifestations of paganism, especially regarding worship (see 7:25-26 ^p; 12:31 ^q; 13:14 ^r).

• idols: The Hebrew term, meaning round things, probably alludes to dung. These objects were so reprehensible that they were compared to excrement.
29:18 ^s This metaphor describes idolatry (the root), which, if cultivated, would result in idol worship (the fruit).
29:19 ^t An attitude of nonchalance or smugness regarding God’s judgment would lead to utter ruin.
29:20 ^u erase their names: To forget the name of a people resulted in eventually forgetting their very existence. The most unspeakable tragedy would be for God to treat the people of Israel as though they had never existed (see 7:24 ^v; Exod 32:32-33 ^w; 2 Kgs 14:27 ^x).
29:21 ^y Book of Instruction (literally book of the torah): Here, this phrase refers to all of Deuteronomy, of which the list of curses (ch 28 ^z) is a part (see 27:3 ^aa).
29:23 ^ab like ... Sodom and Gomorrah, Admah and Zeboiim: In the days of Abraham and Lot, these cities were destroyed because of their gross immorality; their destruction was associated with sulfur and salt (Gen 19:23-28 ^ac).
Summary for Deut 29:25-28: 29:25-28 ^ad This explanation anticipates a future when people would look back at Israel’s history of rebellion and easily understand why they were in exile.
29:27 ^ae The phrase this book refers at least to Deuteronomy and perhaps to the first five books of the Old Testament (the Pentateuch).
29:29 ^af secrets known to no one: There is an apparent contradiction between God’s covenant promises to Israel on the one hand and Israel’s being sent into exile on the other. What purpose could there be in such a mysterious turn of events? Only God knows.

• the terms of these instructions (literally the words of this torah): See 4:44 ^ag; 27:3 ^ah.

‏ Deuteronomy 30

Summary for Deut 30:1-10: 30:1-10 ^ai Repentance was the only solution to the threat of judgment. The possibility of blessing and the prevention of judgment both depended on a proper relationship with the Lord. 30:1 ^aj These blessings and curses: See 27:1–28:68 ^ak.
Summary for Deut 30:2-3: 30:2-3 ^al with all your heart and all your soul: The expectation of these verses was clearly articulated in the Shema, Israel’s great statement of covenant faith and commitment (cp. 6:4 ^am). Obedience to the covenant was a prerequisite necessary for Israel to receive God’s forgiveness and return to its land.
30:6 ^an change your heart: This work of God, initiated by his grace, would result in Israel’s regeneration and identify the nation as the Lord’s true people (see 10:16 ^ao; Jer 4:4 ^ap; Rom 4:1-12 ^aq).
Summary for Deut 30:11-20: 30:11-20 ^ar Adherence to the covenant terms that Moses had outlined would give life; disobedience would surely bring death. Life and death refer to physical, mortal life in the land—of individuals and of the community of Israel. 30:11 ^as This command refers to the whole covenant text, all of Deuteronomy (see 4:2 ^at; 5:29 ^au; 7:9 ^av).
30:12 ^aw not kept in heaven: The revelation of God is not known only to him but is accessible to human beings (see Rom 10:6-8 ^ax).
30:13 ^ay not kept beyond the sea: God’s purposes are not in the custody of faraway nations but are available to his people (see Rom 10:6-8 ^az).
30:14 ^ba The message of salvation is objectively close (on your lips) and subjectively near (in your heart). It is capable of being taught and learned (see 6:6-7 ^bb).
30:16 ^bc love the Lord your God: This paraphrases the Shema, Israel’s central covenant affirmation (see 6:5 ^bd). To love God means to obey him in every respect, which results in divine blessing.
30:19 ^be life and death ... blessings and curses: This grammatical structure suggests an equivalence between life and blessing and between death and curses. The essence of a blessing is life, and the essence of a curse is death.
30:20 ^bf the key to your life: In its most meaningful sense, life consists of absolute commitment to the Lord.