(29) The secret things belong unto the Lord our God.--The immediate connection of these words with the context is not clear. Rashi connects the "secret things" with the "imagination of the evil heart of the secret idolater" of Deuteronomy 29:19. (The "secret faults" of Psalm 19:12 is the same expression.) His note runs thus: "And if thou say, What can we do? wilt Thou punish the many for the devices of the one? as it is said (Deuteronomy 29:18), 'lest there be among you man or woman,' and afterwards (Deuteronomy 29:22), 'they shall see the plagues of that land;' and yet, Is there any man that knoweth the secrets of his fellow? It is not that I shall punish you for those secrets; they belong to the Lord our God, and He will exact them from the individual sinner; but the things that are disclosed belong to us and to our children, to 'put away the evil from the midst of us.' And if judgment is not executed among them, the many will be punished." But it is impossible not to feel that there is more behind the words of this passage than this. We must remember that Moses was delivering to Israel not law only but prophecy. And further, we may be certain that there was more in this latter portion of his prophecy than he could understand. May not this be one of the occasions concerning which the apostle says of the prophets, that they "searched what or what manner of time the spirit of Christ which was in them did signify"? All those curses were to come upon Israel, and yet, after that, there was still a covenant with them, embracing every generation to the world's end. Must not Moses have longed to know what would befall his people in the latter days? and if we ourselves, "upon whom the ends of the world are come," do not yet see the future of Israel distinctly, are not the words appropriate still? "The secret things belong unto the Lord our God: the things that are revealed belong to us and to our children for ever." To the very end, what better way is there than this? "Lord, I have hoped for Thy salvation, and done Thy commandments" (Psalm 119:166).

Verse 29. - By secret things, here, some understand "hidden sins," which are known only to God, and which he will punish (Targum Jon.); but the meaning rather is, things in God's purpose known only to himself: these things, it is affirmed, belong to him, are his affair, and may be left with him. On the other hand, the things revealed are the things made known by God to man in his Word, viz. his injunctions, threatenings, and promises; and with these men have to do. This verse is by some regarded as part of the answer given to the question of ver. 24; but others regard it as a general reflection added by Moses by way of admonition to his previous discourse. This latter view is the more probable, and the scribes may have had this in their mind when they distinguished the words, unto us and to our children, by placing over them extraordinary points , in order to emphasize them, though by many this is regarded as a mere critical notation, indicating a various reading (Buxtorf, 'Tiberias,' 1. c. 17, p. 179; Havernick, 'Introd.,' p. 281; Bleek, 'Einleit,' p. 799).

29:29 Moses ends his prophecy of the Jews' rejection, just as St. Paul ends his discourse on the same subject, when it began to be fulfilled, Ro 11:33. We are forbidden curiously to inquire into the secret counsels of God, and to determine concerning them. But we are directed and encouraged, diligently to seek into that which God has made known. He has kept back nothing that is profitable for us, but only that of which it is good for us to be ignorant. The end of all Divine revelation is, not to furnish curious subjects of speculation and discourse, but that we may do all the words of this law, and be blessed in our deed. This, the Bible plainly reveals; further than this, man cannot profitably go. By this light he may live and die comfortably, and be happy for ever.The secret things belong unto the Lord our God,.... Respecting the people of Israel, and the providential dealings of God with them, and especially the final rejection of them; with respect to which, the apostle's exclamation agrees with this, Romans 11:33; and though the Lord had revealed many things which should befall them, there were others still secret with him, and the reasons of others; and particularly the times and seasons of their accomplishment, which he retains in his own power, Acts 1:6. There are many secret things in nature, which cannot be found out and accounted for by men, which the Lord only knows; and there are many things in Providence, which are unsearchable, and past finding out by finite minds, especially the true causes and reasons of them; and there are many things relating to God himself, which remain secret with him; notwithstanding the revelation he has made of himself; for not only some of his perfections, as eternity, immensity, &c. are beyond our comprehension; but the mode of subsistence of the three divine Persons in the Godhead, the paternity of the one, the generation of the other, and the procession of the Spirit from them both; the union of the two natures, divine and human, in the person of Christ; the thoughts, purposes, and decrees of God within himself, until brought into execution; and so there are many things relating to his creatures, as the particular persons predestinated unto eternal life, what becomes of such who die in infancy, what will befall us in life, when we shall die, where and in what manner, and also the day and hour of the last judgment. The Jews generally interpret this and what follows of the sins of men, and punishment for them, and, particularly, idolatry; take Aben Ezra's sense instead of many,"he that commits idolatry secretly, his punishment is by the hand of heaven (from God immediately); he that commits it openly, it lies upon us and upon our children to do as is written in the law:"

but those things which are revealed belong to us and to our children for ever; the things of nature and Providence, which are plain and manifest, are for our use and instruction; and especially the word and ordinances of God, which are the revelation of his will, the doctrines and promises contained in the Scriptures, each of the duties of religion, and the commandments of God, such as are of eternal obligation, which may be chiefly designed, because it follows:

that we may do all the words of this law: for the end of this revelation is practice; hearing and reading the word will be of no avail, unless what is heard and read is practised. Some render the words (i),"the secret things of the Lord our God are revealed to us and to our children;''but neither the construction of the words in the original, nor the Hebrew accents, will admit of such a version; otherwise it would furnish out a very great truth: for the secrets of God's love, of his council and covenant, are revealed unto his people, as well as many of his providences, and the mysteries of his grace; see Psalm 25:14. There are some extraordinary pricks in the Hebrew text on the words "to us and to our children": which are designed to point out the remarkable and wonderful condescension and goodness of God, in making a revelation of his mind and will, both with respect to doctrine and duty, to the sons of men.

(i) So some in Fagius and Vatablus.