It shall happen, when all these things have come on you, the blessing and the curse, which I have set before you, and you shall call them to mind among all the nations where Yahweh your God has driven you, and return to Yahweh your God and obey his voice according to all that I command you today, you and your children, with all your heart and with all your soul, that then Yahweh your God will release you from captivity, have compassion on you, and will return and gather you from all the peoples where Yahweh your God has scattered you.
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Deuteronomy 30:1-3 sits inside this longer paragraph.
It shall happen, when all these things have come on you, the blessing and the curse, which I have set before you, and you shall call them to mind among all the nations where Yahweh your God has driven you, and return to Yahweh your God and obey his voice according to all that I command you today, you and your children, with all your heart and with all your soul, that then Yahweh your God will release you from captivity, have compassion on you, and will return and gather you from all the peoples where Yahweh your God has scattered you. If your outcasts are in the uttermost parts of the heavens, from there Yahweh your God will gather you, and from there he will bring you back. Yahweh your God will bring you into the land which your fathers possessed, and you will possess it. He will do you good, and increase your numbers more than your fathers. Yahweh your God will circumcise your heart, and the heart of your offspring, to love Yahweh your God with all your heart and with all your soul, that you may live. Yahweh your God will put all these curses on your enemies and on those who hate you, who persecuted you. You shall return and obey Yahweh’s voice, and do all his commandments which I command you today. Yahweh your God will make you prosperous in all the work of your hand, in the fruit of your body, in the fruit of your livestock, and in the fruit of your ground, for good; for Yahweh will again rejoice over you for good, as he rejoiced over your fathers, if you will obey Yahweh your God’s voice, to keep his commandments and his statutes which are written in this book of the law; if you turn to Yahweh your God with all your heart and with all your soul.
Parallel Translations
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It shall happen, when all these things have come on you, the blessing and the curse, which I have set before you, and you shall call them to mind among all the nations where Yahweh your God has driven you,
and return to Yahweh your God and obey his voice according to all that I command you today, you and your children, with all your heart and with all your soul,
that then Yahweh your God will release you from captivity, have compassion on you, and will return and gather you from all the peoples where Yahweh your God has scattered you.
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And it shall come to pass, when all these things are come upon thee, the blessing and the curse, which I have set before thee, and thou shalt call them to mind among all the nations, whither the LORD thy God hath driven thee,
And shalt return unto the LORD thy God, and shalt obey his voice according to all that I command thee this day, thou and thy children, with all thine heart, and with all thy soul;
That then the LORD thy God will turn thy captivity, and have compassion upon thee, and will return and gather thee from all the nations, whither the LORD thy God hath scattered thee.
Show all 3 translations
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And it shall come to pass, when all these things are come upon thee, the blessing and the curse, which I have set before thee, and thou shalt bethink thyself among all the nations, whither the LORD thy God hath driven thee,
and shalt return unto the LORD thy God, and hearken to His voice according to all that I command thee this day, thou and thy children, with all thy heart, and with all thy soul;
that then the LORD thy God will turn thy captivity, and have compassion upon thee, and will return and gather thee from all the peoples, whither the LORD thy God hath scattered thee.
Cross-references (53)
- Jeremiah 29:14 (v3) I will be found by you,” says Yahweh, “and I will turn again your captivity, and I will gather you from all the nations, and from all the…
- Ezekiel 36:24 (v3) “ ‘ “For I will take you from among the nations and gather you out of all the countries, and will bring you into your own land.
- Psalms 147:2 (v3) Yahweh builds up Jerusalem. He gathers together the outcasts of Israel.
- Lamentations 3:32 (vv2–3) For though he causes grief, yet he will have compassion according to the multitude of his loving kindnesses.
- Ezekiel 34:12-13 (v3) As a shepherd seeks out his flock in the day that he is among his sheep that are scattered abroad, so I will seek out my sheep. I will…
Show all 52 cross-references
- Deuteronomy 30:15 (v1) Behold, I have set before you today life and prosperity, and death and evil.
- 1 Kings 8:47-48 (v1) yet if they repent in the land where they are carried captive, and turn again, and make supplication to you in the land of those who…
- Zechariah 8:7-8 (v3) Yahweh of Armies says: “Behold, I will save my people from the east country, and from the west country; and I will bring them, and they…
- Deuteronomy 30:19 (v1) I call heaven and earth to witness against you today that I have set before you life and death, the blessing and the curse. Therefore…
- Joel 2:12-13 (v2) “Yet even now,” says Yahweh, “turn to me with all your heart, and with fasting, and with weeping, and with mourning.” Tear your heart, and…
- Deuteronomy 4:28-31 (v2) There you shall serve gods, the work of men’s hands, wood and stone, which neither see, nor hear, nor eat, nor smell. But from there you…
- Deuteronomy 4:29-30 (v1) But from there you shall seek Yahweh your God, and you shall find him when you search after him with all your heart and with all your soul.…
- Deuteronomy 11:26-28 (v1) Behold, I set before you today a blessing and a curse: the blessing, if you listen to the commandments of Yahweh your God, which I command…
- Deuteronomy 29:28 (v1) Yahweh rooted them out of their land in anger, in wrath, and in great indignation, and thrust them into another land, as it is today.”
- Nehemiah 1:9 (v2) but if you return to me, and keep my commandments and do them, though your outcasts were in the uttermost part of the heavens, yet I will…
- Jeremiah 31:10 (v3) “Hear Yahweh’s word, you nations, and declare it in the distant islands. Say, ‘He who scattered Israel will gather him, and keep him, as a…
- Jeremiah 32:37-44 (v3) “Behold, I will gather them out of all the countries where I have driven them in my anger, and in my wrath, and in great indignation; and I…
- Lamentations 3:22 (v3) It is because of Yahweh’s loving kindnesses that we are not consumed, because his compassion doesn’t fail.
- Romans 11:31 (v3) even so these also have now been disobedient, that by the mercy shown to you they may also obtain mercy.
- Ezekiel 18:28 (v1) Because he considers, and turns away from all his transgressions that he has committed, he shall surely live. He shall not die.
- Luke 15:17 (v1) But when he came to himself he said, ‘How many hired servants of my father’s have bread enough to spare, and I’m dying with hunger!
- Romans 11:23 (v3) They also, if they don’t continue in their unbelief, will be grafted in, for God is able to graft them in again.
- Deuteronomy 27:1-26 (v1) Moses and the elders of Israel commanded the people, saying, “Keep all the commandment which I command you today. It shall be on the day…
- Deuteronomy 28:64 (v1) Yahweh will scatter you among all peoples, from one end of the earth to the other end of the earth. There you will serve other gods which…
- Deuteronomy 29:18-23 (v1) lest there should be among you man, woman, family, or tribe whose heart turns away today from Yahweh our God, to go to serve the gods of…
- Psalms 106:45-47 (v3) He remembered for them his covenant, and repented according to the multitude of his loving kindnesses. He made them also to be pitied by…
- Isaiah 46:8 (v1) “Remember this, and show yourselves men. Bring it to mind again, you transgressors.
- Isaiah 56:8 (v3) The Lord Yahweh, who gathers the outcasts of Israel, says, “I will yet gather others to him, in addition to his own who are gathered.”
- Lamentations 3:40 (v2) Let us search and try our ways, and turn again to Yahweh.
- Romans 11:26 (v3) and so all Israel will be saved. Even as it is written, “There will come out of Zion the Deliverer, and he will turn away ungodliness from…
- 2 Corinthians 3:16 (v2) But whenever someone turns to the Lord, the veil is taken away.
- Ephesians 6:24 (v2) Grace be with all those who love our Lord Jesus Christ with incorruptible love. Amen.
- 1 John 1:9 (v2) If we confess our sins, he is faithful and righteous to forgive us the sins, and to cleanse us from all unrighteousness.
- Leviticus 26:1-46 (v1) “ ‘You shall make for yourselves no idols, and you shall not raise up a carved image or a pillar, and you shall not place any figured stone…
- Deuteronomy 6:5 (v2) You shall love Yahweh your God with all your heart, with all your soul, and with all your might.
- Deuteronomy 13:3 (v2) you shall not listen to the words of that prophet, or to that dreamer of dreams; for Yahweh your God is testing you, to know whether you…
- 1 Chronicles 29:9 (v2) Then the people rejoiced, because they offered willingly, because with a perfect heart they offered willingly to Yahweh; and David the king…
- 1 Chronicles 29:17 (v2) I know also, my God, that you try the heart, and have pleasure in uprightness. As for me, in the uprightness of my heart I have willingly…
- Ezra 1:1-4 (v3) Now in the first year of Cyrus king of Persia, that Yahweh’s word by Jeremiah’s mouth might be accomplished, Yahweh stirred up the spirit…
- Psalms 41:12 (v2) As for me, you uphold me in my integrity, and set me in your presence forever.
- Psalms 119:80 (v2) Let my heart be blameless toward your decrees, that I may not be disappointed.
- Psalms 126:1-4 (v3) When Yahweh brought back those who returned to Zion, we were like those who dream. Then our mouth was filled with laughter, and our tongue…
- Isaiah 55:6-7 (v2) Seek Yahweh while he may be found. Call on him while he is near. Let the wicked forsake his way, and the unrighteous man his thoughts. Let…
- Jeremiah 3:10 (v2) Yet for all this her treacherous sister, Judah, has not returned to me with her whole heart, but only in pretense,” says Yahweh.
- Jeremiah 4:14 (v2) Jerusalem, wash your heart from wickedness, that you may be saved. How long will your evil thoughts lodge within you?
- Jeremiah 8:3 (v1) Death will be chosen rather than life by all the residue that remain of this evil family, that remain in all the places where I have driven…
- Jeremiah 29:13 (v2) You shall seek me, and find me, when you search for me with all your heart.
- Hosea 3:5 (v2) Afterward the children of Israel shall return, and seek Yahweh their God, and David their king, and shall come with trembling to Yahweh and…
- Hosea 6:1-2 (v2) “Come! Let’s return to Yahweh; for he has torn us to pieces, and he will heal us; he has injured us, and he will bind up our wounds. After…
- Hosea 14:1-3 (v2) Israel, return to Yahweh your God; for you have fallen because of your sin. Take words with you, and return to Yahweh. Tell him, “Forgive…
- Zechariah 12:10 (v2) I will pour on David’s house, and on the inhabitants of Jerusalem, the spirit of grace and of supplication; and they will look to me whom…
- Genesis 4:14 (v1) Behold, you have driven me out today from the surface of the ground. I will be hidden from your face, and I will be a fugitive and a…
52 distinct cross-references across this passage (53 total citations).
Cross-references from openbible.info (CC BY 4.0)
Explain this passage (25 sources)
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Geneva Bible translators 1599 · Public Domain On vv1–2 By calling to remembrance, both his mercies and plagues.
By calling to remembrance, both his mercies and plagues.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv1–3 Deu 30:1 And it shall come to pass, when…
Deu 30:1 And it shall come to pass, when all these things are come upon thee, the blessing and the curse, which I have set before thee, and thou shalt call [them] to mind among all the nations, whither the LORD thy God hath driven thee,
Ver. 1. The blessing and the curse.] When thou hast made trial of both, and hath bought thy wit, as feeling by woeful experience what an evil and a bitter thing sin is, and how easily thou mightest have redeemed thine own sorrows by better obedience.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain On vv1, 3 The blessing when thou art obedient, and the curse…
The blessing when thou art obedient, and the curse when thou becomest rebellious and apostatical. Set before thee, Heb. placed before thy face, i.e. propounded to thy consideration and choice.
Call them to mind, or, bring them back to thy heart, i.e. deeply affect thy heart with the sense of these things, to wit, of the blessings offered and given to them by God’s mercy, and the curses brought upon themselves by their sins.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
Matthew Henry 1710 · Public Domain On v1 These verses may be considered either as a conditional…
These verses may be considered either as a conditional promise or as an absolute prediction.
I. They are chiefly to be considered as a conditional promise, and so they belong to all persons and all people, and not to Israel only; and the design of them is to assure us that the greatest sinners, if they repent and be converted, shall have their sins pardoned, and be restored to God's favour. This is the purport of the covenant of grace, it leaves room for repentance in case of misdemeanour, and promises pardon upon repentance, which the covenant of innocency did not. Now observe here,
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1. How the repentance is described which is the condition of these promises. (1.) It begins in serious consideration, Deu 30:1. "Thou shalt call to mind that which thou hadst forgotten or not regarded." Note, Consideration is the first step towards conversion. Isa 46:8, Bring to mind, O you transgressors. The prodigal son came to himself first, and then to his father. That which they should call to mind is the blessing and the curse. If sinners would but seriously consider the happiness they have lost by sin and the misery they have brought themselves into, and that by repentance they may escape that misery and recover that happiness, they would not delay to return to the Lord their God. The prodigal called to mind the blessing and the curse when he considered his present poverty and the plenty of bread in his father's house, Luk 15:17. (2.) It consists in sincere conversion. The effect of the consideration cannot but be godly sorrow and shame, Eze 6:9; Eze 7:16. But that which is the life and soul of repentance, and without which the most passionate expressions are but a jest, is returning to the Lord our God, Deu 30:2. If thou turn (Deu 30:10) with all thy heart and with all thy soul. We must return to our allegiance to God as our Lord and ruler, our dependence upon him as our Father and benefactor, our devotedness to him as our highest end, and our communion with him as our God in covenant. We must return to God from all that which stands in opposition to him or competition with him. In this return to God we must be upright - with the heart and soul, and universal - with all the heart and all the soul. (3.) It is evidenced by a constant obedience to the holy will of God: If thou shalt obey his voice (Deu 30:2), thou and thy children; for it is not enough that we do our duty ourselves, but we must train up and engage our children to do it. Or this comes in as the condition of the entail of the blessing upon their children, provided their children kept close to their duty. [1.] This obedience must be with an eye to God: Thou shalt obey his voice (Deu 30:8), and hearken to it, Deu 30:10. [2.] It must be sincere, and cheerful, and entire: With all thy heart, and with all thy soul, Deu 30:2. [3.] It must be from a principle of love, and that love must be with all thy heart and with all thy soul, Deu 30:6. It is the heart and soul that God looks at and requires; he will have these or nothing, and these entire or not at all. [4.] It must be universal: According to all that I command thee, Deu 30:2, and again Deu 30:8, to do all his commandments; for he that allows himself in the breach of one commandment involves himself in the guilt of contemning them all, Jam 2:10. An upright heart has respect to all God's commandments, Psa 119:6.
2. What the favour is which is promised upon this repentance. Though they are brought to God by their trouble and distress, in the nations whither they were driven (Deu 30:1), yet God will graciously accept of them notwithstanding; for on this errand afflictions are sent, to bring us to repentance. Though they are driven out to the utmost parts of heaven, yet thence their penitent prayers shall reach God's gracious ear, and there his favour shall find them out, Deu 30:4. Undique ad caelos tantundem est viae - From every place there is the same way to heaven. This promise Nehemiah pleads in his prayer for dispersed Israel, Neh 1:9. It is here promised, (1.) That God would have compassion upon them, as proper objects of his pity, Deu 30:3. Against sinners that go on in sin God has indignation (Deu 29:20), but on those that repent and bemoan themselves he has compassion, Jer 31:18, Jer 31:20. True penitents may take great encouragement from the compassions and tender mercies of our God, which never fail, but overflow. (2.) That he would turn their captivity, and gather them from the nations whither they were scattered (Deu 30:3), though ever so remote, Deu 30:4. One of the Chaldee paraphrasts applies this to the Messiah, explaining it thus: The word of the Lord shall gather you by the hand of Elias the great priest, and shall bring you by the hand of the king Messiah; for this was God's covenant with him, that he should restore the preserved of Israel, Isa 49:6. And this was the design of his death, to gather into one the children of God that were scattered abroad, Joh 11:51, Joh 11:52. To him shall the gathering of the people be. (3.) That he would bring them into their land again, Deu 30:5. Note, Penitent sinners are not only delivered out of their misery, but restored to true happiness in the favour of God. The land they are brought into to possess it is , though not the same, yet in some respects better than that which our first father Adam possessed, and out of which he was expelled. (4.) That he would do them good (Deu 30:5) and rejoice over them for good, Deu 30:9. For there is joy in heaven upon the repentance and conversion of sinners: the father of the prodigal rejoiced over him for good. (5.) That he would multiply them (Deu 30:5), and that, when they grew numerous, every mouth might have meat: he would make them plenteous in every work of their hand, Deu 30:9. National repentance and reformation bring national plenty, peace, and prosperity. It is promised, The Lord will make thee plenteous in the fruit of thy cattle and land, for good. Many have plenty for hurt; the prosperity of fools destroys them. Then it is for good when with it God gives us grace to use it for his glory. (6.) That he would transfer the curses they had been under to their enemies, Deu 30:7. When God was gathering them in to re-establish them they would meet with much opposition; but the same curses that had been a burden upon them should become a defence to them, by being turned upon their adversaries. The cup of trembling should be taken out of their hand, and put into the hand of those that afflicted them, Isa 51:22, Isa 51:23. (7.) That he would give them his grace to change their hearts, and rule there (Deu 30:6): The Lord thy God will circumcise thy heart, to love the Lord. Note, [1.] The heart must be circumcised to love God. The filth of the flesh must be put away; and the foolishness of the heart, as the Chaldee paraphrase expounds it. See Col 2:11, Col 2:12; Rom 2:29. Circumcision was a seal of the covenant; the heart is then circumcised to love God when it is strongly engaged and held by that bond to this duty. [2.] It is the work of God's grace to circumcise the heart, and to shed abroad the love of God there; and this grace is given to all that repent and seek it carefully. Nay, that seems to be rather a promise than a precept (Deu 30:8): Thou shalt return and obey the voice of the Lord. He that requires us to return promises grace to enable us to return: and it is our fault if that grace be not effectual. herein the covenant of grace is well ordered, that whatsoever is required in the covenant is promised. Turn you at my reproof: behold, I will pour out my Spirit, Pro 1:23.
3. It is observable how Moses here calls God the Lord thy God twelve times in these ten verses, intimating, (1.) That penitents may take direction and encouragement in their return to God from their relation to him. Jer 3:22, "Behold, we come unto thee, for thou art the Lord our God; therefore to thee we are bound to come, whither else should we go? And therefore we hope to find favour with thee." (2.) That those who have revolted from God, if they return to him and do their first works, shall be restored to their former state of honour and happiness. Bring hither the first robe. In the threatenings of the former chapter he is all along called the Lord, a God of power and the Judge of all: but, in the promises of this chapter, the Lord thy God, a God of grace, and in covenant with thee.
II. This may also be considered as a prediction of the repentance and restoration of the Jews: When all these things shall have come upon thee (Deu 30:1), the blessing first, and after that the curse, then the mercy in reserve shall take place. Though their hearts were wretchedly hardened, yet the grace of God could soften and change them; and then, though their case was deplorably miserable, the providence of God would redress all their grievances. Now, 1. It is certain that this was fulfilled in their return from their captivity in Babylon. It was a wonderful instance of their repentance and reformation that Ephraim, who had been joined to idols, renounced them, and said, What have I to do any more with idols? That captivity effectually cured them of idolatry; and then God planted them again in their own land and did them good. But, 2. Some think that it is yet further to be accomplished in the conversion of the Jews who are now dispersed, their repentance for the sin of their fathers in crucifying Christ, their return to God through him, and their accession to the Christian church. But, alas! who shall live when God doth this?
Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Gill 1763 · Public Domain On vv1–3 And it shall come to pass, when all these…
And it shall come to pass, when all these things are come upon thee,.... Declared, pronounced, foretold, and prophesied of in the three preceding chapters, especially in Deu 28:1,
the blessing and the curse which I have set before thee; the blessings promised to those that pay a regard to the will of God and obey his voice, and curses threatened to the see Deu 28:1,
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and thou shall call them to mind among all the nations whither the Lord thy God hath driven thee; recollect the promises and the threatenings, and observe the exact accomplishment of them in their captivities, and especially in this their last and present captivity.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain On v1 Promises upon their repentance, ver. 1-10. The righteousness of…
Promises upon their repentance, ver. 1-10. The righteousness of faith set before them, ver. 11-14. Life and death offered to their choice, ver. 15-20.
The blessing - When thou art obedient. The curse - When thou becomest rebellious.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv1, 3 Gracious promises are given to the penitent, 1-6.
CHAPTER XXX
Gracious promises are given to the penitent, 1-6.
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The Lord will circumcise their heart, and put all these curses
on their enemies, if they hearken to his voice and keep his
testimonies, 7-10.
The word is near to them, and easy to be understood, 11-14.
Life and death, a blessing and a curse, are set before them; and
they are exhorted to love the Lord, obey his voice, and cleave
unto him, that they may inherit the land promised to Abraham,
15-20.
NOTES ON CHAP. XXX
Verse 1. When all these things are come upon thee, the blessing and the curse] So fully did God foresee the bad use these people would make of their free agency in resisting the Holy Ghost, that he speaks of their sin and punishment as certain; yet, at the same time, shows how they might turn to himself and live, even while he was pouring out his indignation upon them because of their transgressions.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain On vv1–3 Deu 30:1. When all these things are come upon…
Deu 30:1. When all these things are come upon thee — Having been thus large in setting before them the consequences of apostacy from God and his service, Moses now turns his discourse to the great encouragement which such as had been disobedient would have from the mercy of God to return to him in true repentance. The blessing — When thou art obedient. The curse — When thou becomest rebellious; which I have set before thee — Have propounded to thy consideration and choice; and thou shalt call to mind — The benefits of obedience, and miseries of disobedience; shalt reflect seriously upon thy ways, and the ends to which they will certainly lead: in which consideration true repentance begins.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain On v1 The rejection of Israel and the desolation of the…
The rejection of Israel and the desolation of the promised inheritance were not to be the end of God’s dispensations. The closing words of the address therefore are words of comfort and promise. Compare marginal reference and Deu 4:29 ff; 1Ki 8:46-50.
The chastisements of God would lead the nation to repent, and thereupon God would again bless them.
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Deu 30:3
Will turn thy captivity - Will change or put an end to thy state of captivity or distress (compare Psa 14:7; Psa 85:2; Jer 30:18). The rendering of the Greek version is significant; “the Lord will heal thy sins.”
The promises of this and the following verses had no doubt their partial fulfillment in the days of the Judges; but the fact that various important features are repeated in Jer 32:37 ff, and in Eze 11:19 ff, Eze 34:13 ff, Eze 36:24 ff, shows us that none of these was regarded as exhausting the promises. In full analogy with the scheme of prophecy we may add that the return from the Babylonian captivity has not exhausted their depth. The New Testament takes up the strain (e. g. in Rom. 11), and foretells the restoration of Israel to the covenanted mercies of God. True these mercies shall not be, as before, confined to that nation. The “turning again of the captivity” will be when Israel is converted to Him in whom the Law was fulfilled, and who died “not for that nation only,” but also that he might “gather together in one the children of God that were scattered abroad” Joh 11:51-52. Then shall there be “one fold and one shepherd” Joh 10:16. But whether the general conversion of the Jews shall be accompanied with any national restoration, any recovery of their ancient prerogatives as the chosen people; and further, whether there shall be any local replacement of them in the land of their fathers, may be regarded as of “the secret things” which belong unto God Deu 29:29; and so indeed our Lord Himself teaches us Act 1:6-7.
Deu 30:6
Circumcise thine heart - Compare Deu 10:16 note; Jer 32:39; Ezra 11:19.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain On vv1, 3 Or the curse. The sequel shews that this would…
Or the curse. The sequel shews that this would prove their portion, and that they would have to do penance among all the nations. (Haydock)
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Lange's Commentary on the Holy Scriptures 1864 · Public Domain On v1 1And it shall come to pass, when all these…
Deu_30:1-20
1And it shall come to pass, when all these things are come upon thee, the blessing and the curse, which I have set [given] before thee, and thou shalt call them to mind [thou turnest it back (takest) to thy heart] among all the nations [heathen] whither the Lord thy God hath driven thee, 2And shalt return unto the Lord thy God, and shalt obey his voice according to all that I command thee this day, thou and thy children, with all thine heart [with thine whole heart] and with all thy 3soul; That then [And (So)] the Lord thy God will turn [turns back to] thy captivity, and have compassion upon thee, and will return [so turns he] and gather [gathers] thee from all the nations whither the Lord thy God hath scattered thee. 4If any of thine be driven out unto the outmost [If thy dispersion shall be at the ends] parts of heaven, [even] from thence will the Lord thy God gather thee, and from thence will he fetch thee: 5And the Lord thy God will [cause thee to return] bring thee into the land which thy fathers possessed, and thou shalt possess it: and he will do thee good, and multiply thee above thy fathers. 6And the Lord thy God will circumcise thine heart, and the heart of thy seed, to love the Lord thy God with all thine heart, and with all thy soul, that thou mayest live [because of thy life]. 7And the Lord thy God will put [give] all these curses upon thine enemies, 8and on them that hate thee, which persecuted thee. And [But] thou shalt return and obey the voice of the Lord, and do all his commandments which I command thee this day. 9And the Lord thy God will make thee plenteous [cause thee to abound] in every work of thine hand, in the fruit of thy body, and in the fruit of thy cattle, and in the fruit of thy land, for good: for the Lord will again [will 10return to] rejoice over thee for good, as he rejoiced over thy fathers: If [For] thou shalt hearken unto the voice of the Lord thy God, to keep his commandments and his statutes which are written [the written] in this book of the law, and if thou turu [for thou wilt turn] unto the Lord thy God with all thine heart and with all thy soul. 11For this commandment which I command thee this day, it is not hidden 12[too great, hard]1 from thee, neither is it far off. It is not in heaven [to say] that thou shouldest [needest] say, Who shall go up for us to heaven, and bring it unto 13us, that we may hear it [and cause us to hear it] and [we will] do it? Neither is it beyond the sea, that thou shouldest say, Who shall go over the sea for us, and 14bring it unto us, that we may hear it, and do it? But [For] the word is very nigh unto thee, in thy mouth, and in thy heart, that thou mayest do it. 15See, I have set 16[given] before thee this day life and good, and death and evil; In that [Which] I command thee this day to love the Lord thy God, to walk in his ways, and to keep his commandments, and his statutes, and his judgments, that thou mayest live and multiply: and the Lord thy God shall bless thee in the land whither thou goest to possess it. 17But if thine heart turn away, so that thou wilt not hear [obey], but shalt be drawn away [allowest thyself to be drawn away], and worship other gods, and serve them; 18I denounce unto you [have I you informed] this day, that ye shall surely2 perish, and that ye shall not prolong your days upon the land, whither thou 19passest over Jordan to go to possess it. I call [have taken to witness] heaven and earth to record this day against you, that I have set before you life and death, blessing and cursing [the blessing and the curse]: therefore choose life [so hast thou to choose life], that both thou and thy seed may live: 20That thou mayest [To] love the Lord thy God, and that thou mayest [to] obey his voice, and that thou mayest [to] cleave unto him (for he [that] is thy life, and the length of thy days) that thou mayest dwell in the land [upon the ground] which the Lord sware unto thy fathers, to Abraham, to Isaac, and to Jacob, to give them.
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EXEGETICAL AND CRITICAL
1. Deu_30:1-10. The conclusion of the last discourse of Deuteronomy. Hence Deu_30:1, the allusion to the blessing with the curse; for although the curse remains the last word, still Israel has not barely, in the fathers, commenced under the blessing, can ever exchange the curse for the blessing, but has lastly the conversion of the children in prospect. (Luk_1:16 sq). Comp. upon Deu_4:29-30. (Lev_26:40 sq.). For the rest comp. Deu_11:26. This conversion, which alone takes off the curse of the law, we know as that in Christ. Gal_3:13; Gal_3:10.—Thou shalt call to mind. Schroeder, turnest it, i.e., all that is said, and all which it had experienced.—The heart (from לָבָב, that which contracts itself) designates not only the innermost parts, but the chief organ of life, and hence the self-conscious will. (Luk_15:17), Deu_4:39, (1Ki_8:46). Comp. Deu_29:3; Deu_29:28. Thus the consideration of its history on the part of Israel goes before the conversion, the return to the Lord, in hearty and perfect obedience. Deu_30:2. (Deu_4:29). עַד, not אֶל, not barely the direction, but including the goal as one attained. “The return of the Lord to the captivity, while He had hitherto concealed His face from the wretchedness of His people” (Hengstenberg) follows Deu_30:3 upon the return of Israel. [The Sept. has the singular rendering, the Lord shall heal thy sins.—A. G.]. שׁוּב has as in verbs of motion, the goal of the return in the accusative, as in Exo_4:19-20; Num_10:36. In all the other places in which it occurs, as a proverbial expression, it is derived from this original passage. In any case this view suits the connection, and especially the parallelism with the return to the Lord, better than the other explanation. Meier, Keil: To put an end to the captivity, to turn the imprisonment. Ges., Hupf., as already J. H. Michaelis, Knobel, in a transitive sense likewise, but questionable (since it gives the Kal the force of the Hiphil); to turn back the captivity, or the captives. שׁבוּת (שׁבית as it is alternately pointed by Masoretic punctuators) from שָׁבָה to sweep away, to lead captive, is an abstract form designating the condition. It is impossible, in this connection, to take the abstract for the concrete, since the leading back of the captives, the gathering of Israel from the heathen, appears as the consequence of את־שבותך ושב—. Comp. Jer_29:14; Jer_30:3; Jer_30:18. As there the consideration of what had been experienced, i.e., the bringing it back to heart, preceded the return of Israel to the Lord, so now, the leading back of Israel, the gathering of His people out from all the nations, follows upon the return of the Lord to His people. The expression, have compassion upon thee, which as is conceded, appears in the earlier prophets, and has no necessary connection therefore with the Babylonian exile, but as there used refers rather to the time of the Messiah, is moreover satisfactorily explained. (Johlson: “Or, so will—have compassion again upon thy captivity?”) Others: He will return with thy captives and, sq., (?). The repeated וְשָׁב resumes the thought of the first, and indeed as a return of Jehovah to His people, thus confirming the interpretation given above. The gathering is the resumption of the compassion, but now in its actual experience. Knobel(as Deu_23:14) and Others:—And gather thee again. This gathering even from the remotest distance, Deu_30:4, is their restoration as a people, to which the restoration (Deu_30:5) to Canaan, the reference to the land of promise must follow; for Moses, from Genesis onwards, regards Israel in these two relations. To this stand-point of Moses, to which that taken by the prophets, and especially the apostles, is related as πνεῦμα to γράμμα—Moses knows only the entire conversion of Israel as a nation—corresponds now the blessing of the here announced enlargement. Its fulfillment through the Israel κατὰ πνεῦμα from all the ends of the world, as was perhaps intimated by the πνεν̄μα χριστοῡ in the prophets, first became clear after the outpouring of the Spirit, and is stated with peculiar clearness by Paul. [See also Joh_11:51-52, which seems to be in part a citation from the Sept. here.—A. G.]. But Moses comes also to this work of God upon Israel in Deu_30:6, comp. Deu_10:16; (Deu_29:3; Rom_2:29; Col_2:11 sq.; Jer_32:39; Jer_31:33; Eze_11:19 sq.; Eze_36:26), except that it is presented in the form of the Old Testament covenant sign. On the other hand, Act_2:38 sq.! Comp. further Rom_5:5.—That thou mayest live; Schroeder: because of thy life; Deu_4:1. Life in every way, pre-eminently the true life (Joh_10:10).—[The promises in these verses have received their partial fulfilment again and again in the Jewish history. But whether the general conversion of the Jews is to be accompanied or followed by their return to the earthly Canaan, may be well regarded as uncertain. This passage, with others, seems to point to a national and local return. The objection to this urged by Keil, Wordsworth, that such a local return would be inconsistent with the promise to multiply them above their fathers, since the land could not well sustain a larger number than in the time of Solomon, is of little force. The land might easily be made capable of sustaining larger numbers if the Lord so pleased. But while there is no difficulty in the case if the restoration is promised, there is reason even in this passage for the opinion that these promises—as is certainly true in regard to the original promise made to Abraham, Gen_17:6—are to be fulfilled to Israel, but not to the “Israel according to the flesh,” but to the “Israel according to the Spirit.” It is scarcely possible in any case to limit the promise in Deu_30:6. It is fulfilled as the Apostle teaches, Heb. 8:16—quoting the words of Moses as repeated by Jeremiah—in the Gospel of Christ. The presumption is strongly against any such local restoration; but there is room for the diversity of views which prevail here, and for that comparison of the promises and predictions of the word of God, with His providences in relation to this wonderful people, which will ultimately give the clear solution.—A. G.]. Deu_30:7. The reverse side of these acts of grace, in the manner of Gen_12:3. Viewed not merely as rods in the hand of God, but in their persecution of His people, as hating them, and thus haters of God, the judgment which at all times begins at the house of God, passes upon them. Deu_30:8. And thou, sq.; or: And thou wilt again hear, sq. Schultz: A continuation of Deu_30:6, the human result of that work of God. But after Deu_30:7 there is no such continuation, since the thought in the verse is there closed, in the opposition which is stated. It rather resumes again, Deu_30:2, partly to supplement the hearing by the doing, and partly to illustrate in Deu_30:9 over against what was said in Deu_30:7 still to be performed, the good promised in Deu_30:5. Comp. Deu_28:11; Deu_4:23. Schroeder: For return, sq., or as in our version, The Lord will again rejoice, sq. The same parallel as Deu_30:2-3. כי Deu_30:10 expresses, in the connection, the condition, which is so much the more emphatic as it is repeated. The condition is, obedience and faithfulness to the law in all cases, and in case of disobedience or apostacy, sincere, hearty conversion. If the condition is not fulfilled on the part of the people (Mat_23:37; Luk_13:34), when the national consciousness of Israel was just precisely the opposite (Joh_19:15) the fulfillment of the promise for the people as such fails also. For the people as such, not for the seed in Israel (Isa_6:13), which it now was to the world; not for the ἐκλογή.
2. Deu_30:11-14. The condition is the more earnestly insisted upon, as Moses (and thus he comes to the close of Deuteronomy) himself can say, that after his preaching of the law, Israel has no true excuse; he himself must condemn it (Joh_5:45). Deu_30:11, (Deu_6:1; Deu_17:8). The law as commanded Israel for the rule of righteousness, cannot be designated as extraordinary, difficult, for Israel, either with respect to its knowledge, or its fulfillment (1Jn_5:3). But the main thought, that it is not far removed (neither unattainable generally, nor attainable only with great difficulty), is illustrated more fully in what follows. The heavens are not mentioned, Deu_30:12, “on account of their inaccessible height,” Schultz, Keil, which is too external, nor even because the law “was so high, unintelligible, incomprehensible, and demands superhuman powers” (Knobel), which regards too much its inward, real nature, and has been said already; but historically, since the law has been announced through the revelation from God out of heaven (chap. 4), there is nothing more concealed there. Deu_30:13. The sea forms first of all the contrast to the heavens, the deepest depths (Deu_5:8) to the highest heights; but here it is not to go down to its depths, but to cross to the further side of the sea. The contrast is between the divine concealment and that which is humanly remote, distant, i.e. belonging to the other side, the other world, as the realm of the dead (Rom_10:7). The law has both its divine and human side; as to the latter, it was introduced, explained, made so clear to Israel by Moses, that as it does not need now first to be revealed, so neither does it require any further effort on the part of Israel to appropriate it. The law is Israel’s nationality. Through it, it became a nation at Sinai, and it stands in it, and continues its national life through it, as is clearly shown in Deuteronomy. Thus Deu_30:14 : not far, but very nigh unto thee, since Israel had not only heard it, thus could and should talk of it (Deu_6:7), but had expressly confessed it with its mouth (chap. 27; Rom_10:9). Moses indeed could suppose nothing else than that his preaching the deuteronomic discourse had brought the law home to the heart of the people (comp. Deu_4:9; Deu_11:18 sq.).—[As to the exposition of these words in Romans 10, comp. Doct. and Eth. 7.—A. G.]
3. Deu_30:15-20. Deu_30:15 as Deu_11:26 sq., comp. Deu_4:3 sq. Not only that thus setting before them includes all prosperity and salvation with life, and all adversity and ruin and the like with death; but (as epexegetical) Israel’s morality is its life, and its immorality its death. This thought distinguishes this verse from Deu_30:19, and agrees well with Deu_30:16, where the good was announced which leads to life (comp. Deu_6:5; Deu_8:6; Deu_8:1), as Deu_30:17 announces the evil (Deu_29:17; Deu_4:19) which, Deu_30:18, brings death (Deu_4:26; Deu_8:19). In Deu_30:19 now life and death appear as blessing and curse. And finally, Deu_30:20 (comp. Deu_30:15-16), what or who (Jehovah) conditions the life and permanence of the nation. Comp. further Deu_4:4; Deu_10:20; Deu_11:22. The conclusion, the head and point of the whole—[“He is thy life, that is Christ, see Joh_14:6; 1Jn_5:12; 1Jn_5:20; Deu_28:66; Rom_10:4-9, which is the best exposition of this text.” Wordsworth.—A. G.]
DOCTRINAL AND ETHICAL
1. It is thoroughly Mosaic that the land of Canaan, and Israel as a nation, are retained in sight in this outlook. But whether the restitutio in integrum of the Jews “is incontestably regarded by Paul, Romans 11, as national” Lange, Pos. Dog., p. 1266, appears the more questionable, since in that case there is no μυστήριον referred to in Rom_11:25, as this lies clear and on the surface in the passage here.
2. The mystery of the apostle is much more the mystery of Israel, that as Christ is the true Israel, so the true Israel is the humanity in Christ (Gal_3:29; 1Pe_2:9-10).
3. Moses undeniably so announces the dispersion of Israel, that the Roman dispersion may be included, and on the other side it is true that the return from the Babylonian captivity cannot be regarded as the fulfilling of the here foreseen gathering. There remain thus only two views: either we may understand it according to the letter, and then “the conversion of the nation in the totality of its tribes or remnants of tribes” (Lange upon Rom_11:25 sq.), must be still future; comp. the express statement by Hofmann (Schriftheweis, 2d Ed. II. 2, p. 88 sq.), or we may understand it according to the spirit, and then both the nationality of Israel, is that of the people of God, i.e., of the New Testament Church, composed of Jew and Gentile, and the land of Canaan, the earth under the new covenant. It will not do to understand that literally, and this spiritually, as is done by V. Gerlach upon this passage.
4. The direction to the correct understanding which Lev_26:42 sq. offers reaches on to the covenant, comp. especially Deu_30:45 with Jer_31:32, with which also (more especially Jer_31:33) Deu_30:1-2; Deu_30:6, in this chapter agree, namely, to the New Testament economy after the Old Testament economy has passed away through its fulfillment in Christ and the Christian Israel. With the ἰσραὴλ κατὰ σάρκα both as to the nationality and as to Canaan, the εἰς τέλος has come, even to the uttermost, as Paul testifies, 1Th_2:16, before the destruction of Jerusalem by the Romans.
5. So also we must bear in mind for a correct understanding that those among whom Israel was scattered, appear as his enemies, his haters, Deu_30:7, which, in the sense at first at least conceivable, does not apply to the Christianized nations, while the destructive curse has been actually fulfilled upon the Assyrians, Babylonians and Romans, which permits us to infer a fulfilling (i.e. according to the Spirit), even the conversion of Israel, as it has actually occurred in the manifestation of Christ and through the testimony of the Spirit in His apostles.
6. “A testimony that grace and mercy run side and side with the wrath of God, and overcome the wrath, so far as we return and truly repent.” Piscator.
7. When Paul, Romans 10, contrasts the righteousness which is by faith with the righteousness which is by the law, that is at the same time a contrast between Moses and Moses, or between the earlier and deuteronomic lawgiving. But he may so much the more regard Moses here, Deu_30:12, as speaking of the righteousness by faith, since Moses in this whole chapter uses essentially and truly evangelical language. He speaks from faith for faith; the former truly when he generally entertains such a prospect for Israel; the latter especially where he takes into view the return of Israel to itself, its return to Jehovah, its new birth and conversion, as this can come to pass upon no other than the Messianic back-grounds.—[The passage in Romans 10 goes further than this. The apostle not only applies the words of Moses here, but expounds them. He gives their true and full interpretation. However near the law may have been brought to man, the word is very nigh unto thee and in thy heart only, in the preaching of the gospel and the righteousness which is by faith. The heart is so estranged from God, “that the objective nearness and ease of the commandment are never realized by any one until the heart is renewed.” It is by the word of faith, the gospel of the grace of God, that they become practicable to us. The question is not, as Wordsworth well says, “whether Moses understood all that St. Paul deduces from his words. But it cannot be doubted that the Holy Ghost, who spake through St. Paul, has given a correct view of what was in his own divine mind when he spake through Moses these words.” “The word of which Moses speaks as being in the heart is not only the word of faith preached by the apostles of Christ, but the Incarnate Word, the Word who came down from heaven, and has risen like a second Jonah from the depths of the sea, even from the lowest gulf of death. See Rom_10:6-9, where, adopting the words of Moses here, the apostle says: ‘If thou shalt confess with thy mouth the Lord Jesus Christ, and believe in thy heart that God raised him from the dead, thou shalt be saved.’ ”—A. G.]
8. Paul the true “Deuteronomiker,” i.e. according to his profound and inward understanding of the words of Moses.
9. “The inability for good is not physical, but moral, the inability of the will.” V. Gerlach.
10. The spiritual nature of the law as well as its gracious character, appears as we look backwards to the law imprinted in the divine image, or inwards to the law written upon the conscience, and forwards to its full realization in Christ. Coming from God, it must lead to God.
11. The demand to choose life, although it turns upon or relates to the possibility of knowledge, is still no mere process of reasoning, still less an empty phrase as to strength and ability; but as through the revelation of God and the preaching of Moses, Israel must necessarily judge that life is the only thing to be chosen, so to the upright the choice must be successful. The demand is at the same time a promise.
HOMILETICAL AND PRACTICAL
Deu_30:1 sq. Starke: “The best method of turning away punishment, or ameliorating it, is the true conversion of heart. A beautiful description of true repentance.” The three great steps: experience, consideration, faith.—Cramer: “Saving repentance involves not only a recognition of sin and a hearty sorrow for it, but an apprehension of the mercy of God with true faith, and an earnest effort to reform the life and to obey the voice of God.”
Deu_30:3. If thou turnest to me, so I will to thee; as thou to me, so I to thee. Berl. Bib.: God is pure love and compassion. Deu_30:4 sq. The hand of God’s love is stretched out in all places to the returning penitent. Love is in a true sense His omnipresence. Cramer: “No one has fallen too far, or is too widely removed.”
Deu_30:6. Schultz: “The first conversion is only the rescuing of one in danger of death. But God gives more.” Calvin: “What God offers in the sacraments depends upon the secret efficacy of His Holy Spirit.” Deu_30:9. Starke: The repentance of the poor sinner gives true joy in heaven, Luke 15.
Deu_30:14. Berl. Bib.: “The essential word of life is the Lord.” Cramer: “When we through faith and conversion have attained the evangelical righteousness in Christ, then the commandments of God are not grievous, then we keep His commandments, and do what is pleasing to Him, 1Jn_5:3; 1Jn_3:22.”
Deu_30:20. The question as to our relation to God concerns the very existence of men.
Footnotes:
[1][Deu_30:11. literally, too wonderful for thee.—A. G.].
[2][Deu_30:18. The Hebrew idiom expresses both certainty and totality.—A. G.].
Lange's Commentary on the Holy Scriptures (Critical, Doctrinal, and Homiletical), ed. John Peter Lange, English translation edited by Philip Schaff (1864–1880) — public domain. Text from a community e-Sword module.
Daniel D. Whedon 1874 · Public Domain On vv1, 3 1. When all these things are come upon thee…
1. When all these things are come upon thee — Moses sees the future glory of Israel, its rise and its fall: its glory under David and Solomon, its decay and ruin under its later rulers. The people could trace the connexion between obedience and blessing; between disobedience and the curse of Jehovah.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain On vv1–3 1. all these things are come upon thee] Deu_4:30.
1. all these things are come upon thee] Deu_4:30.
the blessing and the curse, etc.] Deu_11:26; cp. Deu_4:8. Blessing as well as curse, because the memory that God, in His faithfulness, had blessed them, in such times as they were obedient, and therefore might be trusted to do so again, is as requisite for the repentance of the exiled people, as their bitter experience of His curses upon their disobedience. There is, thus, no need to take these words, or the blessing by itself, as a gloss (as Steuern. and Marti do).
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which I have set before thee] Deu_4:8, Deu_11:26.
call them to mind] Lit. bring back to thy heart. See on Deu_29:4.
hath driven thee] Heb. hiddiah, in this sense used 11 times in Jer., but not so elsewhere in Deut.; the passive form occurs in Deu_30:4 below. For other applications of the root see Deu_13:13 (14), Deu_19:5, Deu_20:19, Deu_22:1.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain On vv1, 3 (1) When all these things are come upon thee,…
XXX.
(1) When all these things are come upon thee, the blessing and the curse.—The curse is still upon them, and therefore this chapter contemplates the possibility of a restoration still to come. Some would go much further than this. But thus much is undeniable.
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And thou shalt call them to mind.—An awakening among the people themselves must precede their restoration.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
C. H. Mackintosh 1880 · Public Domain On v1 Deuteronomy 30
Deuteronomy 30
This chapter is one of very deep interest and importance. It is prophetic, and presents to us some of "the secret things" referred to at the close of the Preceding chapter. It unfolds some of those most precious resources of grace treasured up in the heart of God to be unfolded when Israel, having utterly failed to keep the law, should be scattered to the ends of the earth.
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"And it shall come to pass, when all these things are come upon thee, the blessing and the curse, which I have set before thee, and thou shalt call them to mind among all the nations whither the Lord thy God hath driven thee, and shalt return unto the Lord thy God, and shalt obey his voice according to all that I command thee this day, thou and thy children, with all thine heart, and with all thy soul; that then the Lord thy God will turn thy captivity, and have compassion upon thee, and will return and gather thee from all the nations, whither the Lord thy God hath scattered thee."
How touching, how perfectly beautiful is all this! It is no question of law-keeping, but something far deeper, far more precious; it is the turning of the heart - the whole heart, the whole soul to Jehovah, at a time when a literal obedience to the law is utterly impossible. It is a broken and contrite heart turning to God, and God, in deep and tender compassion, meeting that heart. This is true blessedness, at all times, and in all places. It is something above and beyond all dispensational dealings and arrangements. It is God Himself, in all the fullness and ineffable blessedness of what He is, meeting a repentant soul; and we may truly say that when these two meet, all is divinely and eternally settled.
It must be perfectly clear to the reader that what we have now before us is something as far removed from law-keeping and human righteousness as heaven is above earth. The first verse of our chapter proves, in the clearest possible manner, that the people are viewed as in a condition in which the carrying out of the ordinances of the law is a simple impossibility. But, blessed be God, there is not a spot on the face of the earth, be it ever so remote, from which the heart cannot turn to God. The hands might not be able to present a victim for the altar; the feet might not be able to travel to the appointed place of worship; but the heart could travel to God. Yes; the poor crushed, broken, contrite heart could go directly to God, and God, in the depth of His compassion and tender mercy, could meet that heart, bind it up and fill it to overflowing with the rich comfort and consolation of His love, and the full joy of His salvation.
But let us hearken yet further to those "secret things" which "belong to God" - things precious beyond all human thought. "If any of thine be driven out unto the utmost parts of heaven as far as they could go - "from thence will the Lord thy God gather thee, and from thence will he fetch thee; and the Lord thy God will bring thee into the land which thy fathers possessed, and thou shalt possess it; and He will do thee good, and multiply thee above thy fathers."
How precious is all this! But there is something far better still. Not only will He gather them, fetch them, and multiply them, not only will He act in power for them, but He will do a mighty work of grace in them of far more value than any outward prosperity however desirable. "And the Lord thy God will circumcise thine heart" - the very centre of the whole moral being, the source of all those influences which go to form the character - "and the heart of thy seed, to love the Lord thy God with all thine heart" - the grand moral regulator of the entire life - "and with all thy soul, that thou mayest live. And the Lord thy God will put all these curses upon thine enemies, and on them that hate thee, which persecuted thee" - A solemn word for all those nations who have ever sought to oppress the Jews! - "And thou shalt return, and obey the voice of the Lord, and do all his commandments, which I command thee this day.
Nothing can be more morally lovely than all this. The people gathered, fetched, multiplied, blessed, circumcised in heart, thoroughly devoted to Jehovah, and yielding a whole-hearted, loving obedience to all His precious commandments! What can exceed this in blessedness for a people on the earth?
"And the Lord thy God will make thee plenteous in every work of thine hand, in the fruit of thy body, and in the fruit of thy cattle, and in the fruit of thy land, for good; for the Lord will again rejoice over thee for good, as he rejoiced over thy fathers," "if thou shalt hearken unto the voice of the Lord thy God, to keep his commandments and his statutes which are written in this book of the law, and if thou turn unto the Lord thy God, with all thine heart, and with all thy soul. For this commandment which I command thee this day, it is not hidden from thee, neither is it far off. It is not in heaven, that thou shouldest say, Who shall go up for us to heaven, and bring it unto us, that we may hear it, and do it? Neither is it beyond the sea, that thou shouldest say, Who shall go over the sea for us, and bring it unto us, that we may hear it, and do it? But the word is very nigh unto thee, in thy mouth, and in thy heart, that thou mayest do it." (Vers. 10-14.)
This is a singularly interesting passage. It furnishes a key to "the secret things" already referred to, and sets forth the great principles of divine righteousness, in vivid and beautiful contrast to legal righteousness in every possible aspect. According to the truth here unfolded, it matters not, in the least, where a soul may be, here, there or anywhere; "The word is nigh thee." It could not possibly be nigher. What could be nigher than "In thy mouth, and in thy heart?" We need not, as we say, move a muscle to get it. If it were above us or beyond us, reason would that we might complain of our utter inability to reach it. But no; there is no need of either hands or feet, in this most blessed and all-important matter. The heart and the mouth are here called into exercise.
There is a very beautiful allusion to the above passage in the tenth chapter of the epistle to the Romans, to which the reader may refer with much interest and profit. Indeed it is so full of evangelic sweetness that we must quote it.
"Brethren, my heart’s desire and prayer to God for Israel is, that they might be saved. For I bear them record, that they have a zeal of God, but not according to knowledge. For they, being ignorant of God’s righteousness, and going about to establish their own righteousness, have not submitted themselves unto the righteousness of God. For Christ is the end of the day for righteousness to every one that believeth" - not to every one who says he believes, as in James 2: 14. - "For Moses describeth the righteousness which is of the law, That the man which doeth those things shall live by them. But the righteousness which is of faith speaketh on this wise, Say not in thine heart, who shall ascend into heaven? (that is, to bring Christ down") - striking parenthesis! Marvellous instance of the Spirit’s use of Old Testament scripture! It bears the distinct stamp of His master hand - "Or, who shall descend into the deep? (that is, to bring up Christ Again from the dead.) But what saith it? The word is nigh thee, even in thy mouth, and in thy heart; that is, the word of faith, which we preach;" - How perfectly beautiful the addition! Who but the Spirit could have supplied it? - "That if thou shalt confess with thy mouth the Lord Jesus, and shalt believe in thine heart that God hath raised him from the dead, thou shalt be saved. For with the heart man believeth unto righteousness; and with the mouth confession is made unto salvation For the scripture saith, Whosoever believeth on him shall not be ashamed."
Mark this beautiful word, "whosoever." It, most assuredly, takes in the Jew. It meets him wherever he may be, a poor exile, at the very ends of the earth, under circumstances where obedience to the law, as such, was simply impossible; but where the rich and precious grace of God, and His most glorious salvation could meet him, in the depth of his need. There, though he could not keep the law, he could confess with his mouth the Lord Jesus, and believe in his heart that God had raised Him from the dead; and this is salvation.
But then, if it be "whosoever" it cannot possibly be confined to the Jew; nay, it cannot be confined at all; and hence the apostle goes on to say, "There is no difference between the Jew and the Greek" There was the greatest possible difference under the law. There could not be a broader or more distinct line of demarcation than that which the lawgiver had drawn between the Jew and the Greek; but that line is obliterated, for a double reason: first, because "all have sinned and come short of the glory of God." (Rom. 3: 23.) And, secondly, because "The same Lord over all is rich unto all that call upon him. For whosoever shall call upon the name of the Lord shall be saved."
How blessedly simple! "Calling" "believing" "confessing!" Nothing can exceed the transcendent grace that shines in these words. No doubt, it is assumed that the soul is really in earnest; that the heart is engaged. God deals in moral realities. It is not a nominal, notional, head belief; but divine faith wrought in the heart by the Holy Ghost - a Living faith which connects the soul, in a divine way and by an everlasting link, to Christ.
And then there is the confessing with the mouth, the Lord Jesus. This is of cardinal importance. A man may say, "I believe in my heart, but I am not one for parading my religious belief. I am not a talker. I keep my religion to myself. It is entirely a matter between my soul and God; I do not believe in that perpetual intruding our religious impressions upon other people. Many who talk loudly and largely about their religion in public, make but a sorry figure in private, and I certainly do not want to be identified with such. I utterly abhor all cant. Deeds, not words for me.
All this sounds very plausible; but it cannot stand for a moment in the light of Romans 10: 9. There must be the confession with the mouth. Many would like to be saved by Christ, but they shrink from the reproach of confessing His precious Name. They would like to get to heaven when they die, but they do not want to be identified with a rejected Christ. Now God does not own such. He looks for the full, bold, clear confession of Christ, in the face of a hostile world. Our Lord Christ, too, looks for this confession. He declares that whoso confesses Him before men, He will confess before the angels of God; but whoso denies Him before men, He will deny before the angels of God. The thief on the cross exhibited the two great branches of true saving faith. He believed with his heart, and confessed with his mouth. Yes, he gave a flat contradiction to the whole world on the most vital question that ever was or ever could be raised, and that question was Christ. He was a thoroughly pronounced disciple of Christ. Oh! that there were more such! There is a terrible amount of indefiniteness and cold half-heartedness in the professing church, grievous to the Holy Ghost, offensive to Christ, hateful to God. We long for bold decision, out-and-out, unmistakable testimony to the Lord Jesus. May God the Holy Spirit stir up all our hearts, and lead us forth, in more thorough consecration of heart, to that blessed One who freely gave His life to save us from everlasting burnings!
We shall close this section by quoting for the reader the last few verses of our chapter in which Moses makes a peculiarly solemn appeal to the hearts and consciences of the people. It is a most powerful word of exhortation.
"See, I have set before thee this day life and good, and death and evil." Thus it is ever in the government of God. The two things are inseparably linked together. Let no man dare to snap the link. God "will render to every man according to his deeds; to them who by patient continuance in well-doing, seek for glory, and honour and immortality, eternal life. But unto them that are contentious, and do not obey the truth, but obey unrighteousness, indignation and wrath, tribulation and anguish, upon every soul of man that doeth evil, of the Jew first, and also of the Gentile; but glory, honour, and peace, to every man that worketh good to the Jew first, and also to the Gentile. For there is no respect of persons with God." (Rom 2: 6-11)
The apostle does not, in this great practical passage, go into the question of power; he simply states the broad fact - a fact applicable at all times, and under all dispensations, government, Law and Christianity; it ever holds good that "God will render to every man according to his deeds." This is of the very last possible importance. May we ever bear it in mind. It may perhaps be said, "Are not Christians under grace?" Yes, thank God; but does this weaken, in the smallest degree, the grand governmental principle stated above? Nay, it strengthens and confirms it immensely.
But, again, some may feel disposed to say, "Can any unconverted person do good?" We reply, this question is not raised, in the scripture just quoted. Every one taught of God knows, and feels and owns, that not one atom of "good" has ever been done in this world but by the grace of God; that man left to himself will do evil only, evil continually. "Every good gift and every perfect gift is from above, and cometh down from the Father of lights." All this is most blessedly true, and thankfully owned by every pious soul; but it leaves wholly untouched the fact set forth in Deuteronomy 30 and confirmed by Romans 2 that life and good, death and evil are bound together by an inseparable link. May we never forget it! May it ever abide in the remembrance of the thoughts of our hearts!
"See, I have set before thee this day life and good, and death and evil; in that I command thee this day to love the Lord thy God, to walk in his ways, and to keep his commandments and his statutes and his judgements, that thou mayest live and multiply; and the Lord thy God shall bless thee in the land whither thou goest to possess it. But if thine heart turn away, so that thou wilt not hear, but shalt be drawn away, and worship other gods, and serve them; I denounce unto you this day, that ye shall surely perish, and that ye shall not prolong your days upon the land, whither thou passest over Jordan to go to possess it. I call heaven and earth to record this day against you, that I have set before you life and death, blessing and cursing; therefore choose life, that both thou and thy seed may live; that thou mayest love the Lord thy God, and that thou mayest obey his voice, and that thou mayest cleave unto Him;" - the all important, essential thing, for each, for all, the very spring and power of all true religion, in every age, in every place - "for he is thy life, and the length of thy days" - How close! How vital! How real! How very precious! - "that thou mayest dwell in the land which the Lord sware unto thy fathers, to Abraham, to Isaac, and to Jacob, to give them." (Vers. 15-20.)
Nothing can be more solemn than this closing appeal to the congregation: it is in full keeping with the tone and character of the entire book of Deuteronomy - a book marked throughout by the most powerful exhortations that ever fell on mortal ears, we have no such soul-stirring appeals in any of the preceding sections of the Pentateuch. Each book, we need not say, has its own specific niche to fill, its own distinct object and character; but the great burden of Deuteronomy, from beginning to end, is exhortation; its thesis, the word of God, its object, obedience - whole-hearted, earnest, loving obedience - grounded on a known relationship, and enjoyed privileges.
C. H. Mackintosh, Notes on the Pentateuch — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain On vv1–3 Vers. 1-10. Though rejected and exiled because of rebellion…
Vers. 1-10. Though rejected and exiled because of rebellion and apostasy, Israel should not be absolutely or forever cast off. When dispersed among the nations, if the people should return to Jehovah their God, he would again receive them into favor and gather them from their dispersion. (cf. Deu_4:29, etc.; Lev_26:40, etc.) Moses, looking into the future, anticipates that both the blessing and the curse would come upon the people according as they were faithful to their covenant engagement and obedient to God"s Law, or were disobedient and unfaithful. But even when the curse came upon them to the full, this would not amount to final rejection; but God would, by the discipline of suffering, lead them to repentance, and then he would again bestow the blessing. (cf. Neh_1:9)
Thou shalt call them to mind. (cf. 1Ki_8:47, where the same expression is rendered by "bethink themselves This is the meaning here also; it is not the mere recollection of the curse and the blessing that is referred to, but a general consideration of their own condition and conduct.
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Vers. 1-10. Dispersion not rejection.
It is very comforting to pass from so gloomy a chapter as the twenty-eighth to such a paragraph as this. In this thirtieth chapter, the onlook and outlook of Moses are much more extended than before. So distantly is his eye cast now, that he actually looks to the further side of the gloomy scene he had so recently sketched, and sees in the horizon a belt of glory bounding his view (ver. 9). So that, although the present darkness and distress into which the scattered nation is plunged are the exact fulfillment of the Word of God, yet that same Word declares this to be a transition, and not a final state of things. God hath not cast away his people." Concerning them there is a twofold promise:
(1) of their conversion to God;
(2) of their restoration to their land.
Both are certain. Both will be fulfilled. The first, in their conversion to the Lord Jesus Christ. The second, in whatever sense the Holy Ghost used the words, but what that sense is, is not so clear. There had been a promise made to Abraham. (Gal_3:8) The Law did not annul that. (Gal_3:17, Gal_3:18) Now, if we turn to the promise to Abraham, we (Gen_12:1-8) there are three parts in it:
(1) that Abraham should have a seed;
(2) that his seed should bless the world;
(3) that they should inherit the land.
Now, when Paul expounds this Abrahamic promise, he shows:
(1) that all who are Christ"s are Abraham"s seed; (Gal_3:26)
(2) that the promise made to Abraham was "the gospel", (Gal_3:8)
it was made to him, "foreseeing that God would justify the nationsthrough faith." But since the promise swells out to the full gospel, since the expression "Abraham"s seed" includes all who are Christ"s, may not, yea, must not, the land-promise also swell out into something proportionately larger and grander? Such is the question.
Further. The same apostle not indistinctly teaches that, within the lines of his own exposition, there is mercy in store for Israel. What are these lines of exposition?
1. That Jew and Greek are one in Christ Jesus.
2. That the Jewish rites and ceremonies are forever abolished.
3. That the commonwealth of Israel now is made up of men of every kindred, and tongue, and people, and nation.
In the application of these principles, the following steps of thought, taken in order, will enable us to summarize Scripture teaching thereon:
I There is a condition laid down in Deu_30:2.
II The Lord Jesus has come, laden with blessings for Jew and Gentile. (Rom_11:26)
III As the Gentile obtained mercy through Jewish preaching, so the Jew is to obtain mercy through the instrumentality of the Gentile. (Rom_11:30, Rom_11:31)
IV The Lord Jesus Christ declares (Luk_21:24) that Jerusalem shall be trodden clown of the Gentiles, till the times of the Gentiles be fulfilled.
V The apostle declares (Rom_11:25) that blindness in part is happened to Israel, till the fullness of the Gentiles be come in.
VI A time is foreseen when Israel shall "turn to the Lord". (2Co_3:15, 2Co_3:16) They will yet see Jesus as their Messiah.
VII The prophets also speak of their conversion to God. (Eze_36:21-32)
VIII Then, too, will such predictions as Eze_36:24, Eze_36:28, Eze_36:34, Eze_36:35, etc., be fulfilled, but whether in the literal or in the larger sense indicated above, we leave for the providence of God to show.
IX The same Book which predicts all this tells us also of the means and agencies by which it shall be brought about. There will be providential movements. (Eze_21:27) But the supreme agency will be the power of the Holy Ghost. (Eze_36:25-27 Eze_37:1-14; Zec_13:9 For the means to be used by us, see Eze_36:37)
X The reason or ground of all will be the sovereign good-pleasure of God. (Eze_36:32; cf. Isa_43:25)
XI When Israel is thus restored, it will be like life from the dead". (Rom_11:15) When the long-lost nation is thus regathered, when it returns with weeping and supplication to the Savior, and, saved by him, sings the songs of Zion, then will it become by its evangelistic zeal what it now is by its sacred literature a priesthood for the world!
XII Concerning all this, the fulfillment of past prophecy is a prophecy of future fulfillment!
IN CONCLUSION.
1. Let us ever hold the Hebrew race in high honor. "Salvation is of the Jews.
2. Let us bear them on our hearts in prayer.
3. Let us watch the movements of God"s providence.
4. Let us heed the cautionary words in Rom_11:18-21.
HOMILIES BY J. ORR. Vers. 1-10. Israel"s restoration.
The blackness of the picture of Israel"s rejection and desolation is relieved by this rim of gold on the further edge. The verses seem to teach, not only that if Israel repent, mercy awaits it, but that Israel will repent; that a day of repentance is ordained for it a day in which the veil that has been so long left lying on Jewish hearts will be lifted off, and the nation will mourn for him whom it has pierced and has so long rejected. (Zec_12:9; Rom_11:25-33; 2Co_3:14-16) The result will be the incorporation of the Israelitish people into Christ"s kingdom, with possibly restoration to the land given them as a national possession, and blessings, temporal and spiritual, beyond those bestowed upon their fathers (ver. 5). In a wider regard, the passage teaches
I THAT IN MAN"S CONVERSION, IT IS THE SINNER, NOT GOD, WHO CHANGES. Israel is saved at last, not by any lowering of the standard of holiness, or by any change in God"s requirements, or by any new and easier way of life being discovered than that originally provided, but by Israel coming round to God"s way of thinking, and doing in the end what God pleaded with it to do at first (ver. 2). After all their sorrowful experiences, the people are brought to this: that they must submit to do what they were told in the beginning that they ought to do. It is so always. There can be no change on God"s part. If the sinner is to be saved, it is he who must forsake his thoughts and his ways. (Isa_55:7) He must do at last what he now feels he has not the least inclination to do what, as years go on, he is getting the more disinclined even to think about. Will he do it? Is it likely? Is it certain? If ever it is to come about, what agonies of soul must be gone through before so great a revolution can be produced!
II THAT CONVERSION IS SOMETIMES A RESULT OF THE EXPERIENCE OF THE HARDNESS OF TRANSGRESSION. It is in the far-off country, broken, peeled, and scattered, that Israel, like the prodigal, (Luk_15:14-19) remembers the Father"s house. Is not this a reason why God sometimes leaves a sinner to eat of the fruit of his own devices to take the reins upon his own neck, and plunge wildly away into sin"swildernesses? that he may taste the hardness of such courses, the bitterness, the emptiness, the essential unsatisfyingness of a life of evil, and so, if by no gentler methods, be brought back to ways of righteousness? The penalties which attend sin are, while retributive, also designed in this world for the sinner"s correction. (Hos_2:6-23)
III THAT THE MOMENT THE SINNER RETURNS, GOD IS READY TO FORGIVE HIM. We must not, indeed, post-date the mercy of God, as if that waited on the sinner"s self-moved return as a condition of showing him any kindness. God"s gracious action goes before conversion leading, drawing, striving, enlightening, aiding; nay, it is this graciousaction which leads to conversion. This is of itself a pledge that when conversion comes, he who has thus drawn us to himself will not say us "nay." But we have express assurances, backed by numerous examples, that whoso cometh he will in no wise east out. (Psa_32:5; 1Jn_1:9) There is:
1. Forgiveness, with reversal of sentence of rejection (ver. 3).
2. Redemption from bondage (vers. 3, 4; Col_1:13)
3. Restoration to inheritance (ver. 5; Eph_1:14)
4. A new heart and spirit (ver. 6).
5. Deliverance from enemies (ver. 7; 2Th_1:5, 2Th_1:6)
6. Untold blessings J.O. (ver. 9; Eph_1:3)
HOMILIES BY D. DAVIES Vers. 1-10. Divine discipline founded on known principle.
Human anger is often an uncontrollable passion. God"s anger is directed, not so much against the man, as against his sin. God"s anger is the acting of sound principle a part of his righteousness. Hence, as soon as chastisement produces its designed effect, it ceases. Instantly that the wayward child turns to its Father, the Father turns to his child.
I REPENTANCE OFTEN SPRINGS OUT OF THE BITTER EXPERIENCE OF TROUBLE.
1. Disobedience brings degradation. Moses foresaw that the elect of God would become, for their sin, captives in a foreign land. No chastisement would be more galling to their pride. Their renown as conquerors had spread far and wide. To be crushed, enchained, and exiled was humiliation unspeakable. Such degradation is the native fruit of sin.
2. The curse would be felt the more as a contrast to former blessing. The ploughboy does not bemoan his lot, but for a prince to be tied to a plough would be a galling pain. So the prodigal boy, in the parable, was stung by the remembrance of former plenty.
3. Impression would be deepened by the recollection that this misery had been predicted. It was evidently no casual occurrence. They had brought the disaster upon themselves. They could lay the blame nowhere but on their own folly. Unless the moral nature be utterly dead, such experiences often lead to reflection, sorrow, and repentance.
II REPENTANCE INCLUDES PRACTICAL REFORMATION. Repentance that expends itself in idle grief is a counterfeit. True repentance takes instant decision to retrace false steps. Darkness had come by turning away from the sun; now the penitent man turns fully toward it. He does not wait for others to act. He is not going to be deterred by others" indifference or by noisy ridicule. Call him "turncoat," if you will; there are worse characters in the world than turncoats. He is more afraid of God"s anger than of man"s paltry spleen. It is not only a halt in the downward course, but "right-about face." He returns unto the Lord. He now docilely listens to his voice; he honestly endeavors to practice all the Father"s will. "Lord, what wilt thou have me to do?" is his daily prayer. His whole heart goes out in repentance. To repair past follies this is his special work. So earnest is he in his new life, so marked a change and so beneficent is there in his character, that his children feel the impression, and catch the blessed contagion. As formerly his influence over his family was most baneful, so now it becomes vernal sunshine, like the fragrance of sweetest flowers.
III REPENTANCE SECURES THE REVERSAL OF THE CURSE. NO sooner do men return to God than God returns to them. Only level the barrier which sin has set up, and reunion of man with God is restored. The return of favor shall be most complete. No matter how far the curse had taken effect; no matter how far the separation had proceeded; no matter to what extremity of woe the rebels have been driven; from thence will Jehovah gather them, reconciliation shall be thorough. Omnipotence will outpour itself in benedictions. Let the frost of winter be ever so severe, the summer sun shall melt it. He who created the universe out of nothing can reverse all the wheels of adversity; and, out of ruins, rebuild a glorious city. As sin is the only source of disorder and woe, so repentance is the extinction of the cause of woe. If God takes in hand to restore his people to peace, all opposition is vain. The thing is done.
IV REPENTANCE LEADS TO ENTIRE RENEWAL OF A MAN"S NATURE. "The Lord thy God will circumcise thine heart, and the heart of thy seed." Honest endeavors after a righteous life shows to us a corrupt heart a heart prone to love evil. The man who begins to pray for pardon soon learns to pray for purity. Nothing will satisfy the mind (when divinely illumined) short of complete regeneration. The repentant Jew discovered that the circumcision of the flesh effected nothing to deter from sin; Now he perceives that circumcision of heart is the only real safeguard. At a later day, this inward change was more clearly pictured: "I will take away the stony heart out of your flesh." To the same effect Jesus promised: "If ye... keep my commandments, I will send you another Comforter, even the Spirit of truth, who dwelleth with you, and shall be in you.
V REPENTANCE IN MEN AWAKENS PUREST JOY IN GOD. "The Lord will again rejoice over thee for good." So Jesus himself affirmed: "There is joy in heaven over one sinner that repenteth." For reasons which we cannot fathom, the well-being of man is a matter of the liveliest interest with God. Union of nature, and of interest between man and God is intimate. "His glory is great in our salvation." To bring all his purposes and enterprises to a successful issue tiffs is a source of loftiest joy to God. "He will rejoice over us with singing." The gladness of Jehovah at the completeness and beauty of creation was great; a hundredfold greater will be his joy at the final success of redemption. Messiah will "see of the travail of his soul, and shall be satisfied. D.
HOMILIES BY R.M. EDGAR Vers. 1-10. The restoration of the Jews.
So certain is the apostasy and the judgment on the land, that Moses assumes it as an accomplished fact, thereupon proceeding to predict a restoration of the "scattered nation" in case of their repentance. There must be the penitent return to God, and then God will restore them and bless them abundantly. It was this principle which was carried out in the restoration from Babylon, and which will be carried out in any future restoration of Israel. We have here the raison detre of Jewish missions.
I THE PENITENCE OF ISRAEL IS THE PRELIMINARY TO THIS RESTORATION. Their captivity and dispersion having arisen from their forsaking God, it is only reasonable that their penitence should precede their restoration. Into the question of the re-establishment of the Jews in Palestine we need not here enter. Dr. Brown, who has written so well on the second advent, and shown conclusively, we think, that it will not be pre-millennial, has also advocated a restoration of Israel to their own land. However this may be, of one thing we may be certain, that the spiritual restoration of Israel will precede any local restoration. They will be restored to God before being restored if restored they are to be to Palestine.
II TO THE EVANGELIZATION OF THE JEWS, CHRISTIAN CHURCHES SHOULD INTELLIGENTLY DEVOTE THEMSELVES. The winning of them by and to the gospel is the most important service we can render them. No movement of the political chess-board is half so important as the winning of them back to God. When, moreover, the local restoration is problematical, while the spiritual restoration is the indispensable preliminary to any further good fortune, the duty of Christians is most clear. The gospel of Jesus must be adapted to the peculiar circumstances of Israel, and pressed upon their attention with all the sweet persuasiveness Christian grace ensures.
III JEWISH MISSIONS ARE THE TRUE COMPENSATION FOR THE PERSECUTION OF THE JEWS, TO WHICH, ALAS! THEY ARE STILL IN SOME QUARTERS SUBJECTED. For it must be remembered that the persecution of Israel, though allowed as a just retribution for their rejection of God, may be prosecuted in such an unholy spirit as to entail upon the persecutors the merited curse of God. Because there may be Shylocks among the Jews is no reason why men should wreak their vengeance on them. Indeed, the Lord threatens to put the curses upon their persecutors, when they have turned unto him.
If this be so, then it is the duty of Christian people to repudiate all persecution of the Jews as such, and to organize such mission work as may bring the truth and claims of God before the mind and heart of his ancient people. This will prove the true compensation to them. It will solace them under suffering and trial, and enable them to forget in the joys of a new life the pains and judgments of the old. Besides, the mission work undertaken by God"s people may avert the judgments of Almighty God deserved by the nations that have persecuted the Jews. It is a matter of great thankfulness that England and America have an open door for Israel, and no sympathy with their present oppressors.
IV THE FUTURE OF ISRAEL IS TO EXCEED IN GLORY THE PAST. This seems clear from this passage. The Jewish development is to exceed all past developments. They are to have a mighty population, great wealth, and God is to rejoice over them for good again. We do not regard a national organization as essential to influence. Christianity is now, for example, the mightiest factor in human society, and yet it is not, organized nationally. Should the Jews by their rare linguistic powers, by their patient courage, by their singleness of aim, become when converted to Christianity the predominant missionary factor in the world, then we can see in such a restoration a more powerful and blessed influence than if they furnished to the world a new line of famous kings. It is not dynasties, but the devotion of the people, which goes to make a people mighty. The kingdoms over which men rule may not be defined in statute-book or in treaties. There are kingships exercised by humble, devoted, cross-bearing men, which explain the kingship of the crucified Nazarene. It is to this spiritual domination that we trust Israel shall yet come.
And this shall prove its glory. For glory consists not in the employment of physical and mechanical force, but in the exercise of self-denial and devotedness of spirit. As Carlyle has said in "Sartor Resartus," "The first preliminary moral act, annihilation of self (Selbst-todtung), had been happily accomplished; and my mind"s eyes were now unsealed and its hands ungyved." It is they who have realized this who are on the path of real glory. From their money-lending and money-grubbing the Jews, by Christianity, shall yet be delivered, to devote themselves in a more excellent way to the interests of mankind. R.M.E.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain On v2 And shalt return unto the Lord thy God.
Deu_30:2
And shalt return unto the Lord thy God.
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The proper signs of repentance
Moses is here dealing with the signs of repentance, which begin in the humiliation of the heart, and end in the reformation of the life. In the New Testament there two words translated by our English word repentance: one of them conveys specially the notion of changing ones mind as to things--seeing things in a different light, and then shaping ones conduct accordingly. But it is necessary for us to distinguish even between sorrow for sin and repentance. Sorrow has two results; it may end in spiritual life or in spiritual death; and, in themselves, one of these is as natural as the other. Sorrow may produce two kinds of reformation--a transient or a permanent one. Sorrow is in itself, therefore, a thing neither good nor bad; its value depends on the spirit of the person on whom it falls. Fire will inflame straw, soften iron, or harden clay; its effects are determined by the object with which it comes in contact. Warmth develops the energies of life, or helps the progress of decay. It is a great power in the hothouse, a great power also in the coffin; it expands the leaf, matures the fruit, adds precocious vigour to vegetable life; and warmth, too, develops with tenfold rapidity the weltering process of dissolution. So too with sorrow. There are spirits in which it develops the seminal principle of life; there are others in which it prematurely hastens the consummation of irreparable decay. Repentance is a state of mind and heart, but it may be merely a cherished sentiment, in which, as a mere sentiment, the man hopes to find his satisfaction. Such repentance is, and it always must be, ineffective. It is self-centred; it is disguised pride. By its fruits you must know it. The repentance that does nothing is nothing. This is our constant difficulty--men are perpetually trying to sever sentiment from con-duet. They want to keep the two spheres separate, and hope to be right towards God in heart, and to do what they like in their life. This self-delusion Gods Word persistently resists. Religion cannot keep only in the heart sphere. It must come out and show itself in the life. It will be white and frail as a plant growing in a dungeon if it be kept wholly within. Every element of the religious life must act, must speak. Shut it up and it will fade away. And now let us see if we can trace the stages of the Divine dealing still, with individuals, in Moses foreshadowings of Gods dealings with His people Israel.
1. Gods will, as He has been pleased to reveal it, controls heart and conduct; and enables each man to judge and appraise himself. When Job came into the full sense of God, what could he do but exclaim, I abhor myself, and repent in dust and ashes.
2. Mans self-will, resisting the Divine will, brings man into sin. Pollok pictures, in his poem, the misery of lost souls as this, that they see the words wherever they turn, Ye knew your duty, and ye did it not. That is sin.
3. Sinful man comes under Divine discipline, which may take the ordinary forms of the natural consequences of transgression, or which may be special afflictive Divine dispensations. The prodigal son only came into the sufferings and humiliations that always follow a life of vice.
4. The aim sought to be reached by Divine discipline is the conviction of sin, self-humiliation on account of sin, and the earnest desire to recover from sin. The sufferings following sin may bring remorse, but that is no holy feeling. God would work the godly sorrow of repentance. Remorse keeps a man away from God, hugging to himself his bitterness. Repentance leads a man to God, dissolves him in the tears of confession, and yet kindles a new hope in the soul. And now--
5. We come to the point of our text. When a penitent comes back to God, He looks for the signs of the penitence. He finds them partly in that very return to seek His forgiveness; but He looks for it also in the steadfast endeavour of the penitent henceforth to obey. (The Weekly Pulpit.)
Repentance necessary
We have heard much of the Gospel containing comfort for the mere sinner, and if by the mere sinner be meant one that has nothing to plead but the mercy of God, through the atonement, like the publican in the parable, it is for such, and only such, that the Gospel contains consolation. But if by the mere sinner be meant the impenitent, though distressed sinner, it has no comfort for such in their present state. Repentance is necessary to forgiveness, in the same sense as faith is necessary to justification; for it is not possible for a sinner either to embrace the Saviour, or prize the consolations of the Gospel, while insensible to the evil of sin. There is no grace in the Gospel, but upon the supposition that God is in the right, and that sin is exceedingly sinful, and, consequently, none to be perceived or prized. (Andrew Fuller.)
Thoroughness in repentance
In the War Cry there was a picture of a man kneeling at a table and praying, Lord, make a good job of me. The words are rough enough, but the meaning is, in many respects, admirable. The poor man feels that he is a failure, and that he needs new making. His feeling is that none but the Lord can accomplish the necessary renewal. His fear is lest he should not have the full work wrought upon him, and that his conversion should not be thorough and complete. He has no need to fear that the Lord would not operate effectively, for the great Worker never leaves His work half done. Still, the very fear of being but partly sanctified shows his earnestness and his desire to be truly and fully converted from the error of his ways. Lifeless, questionable religion is poor stuff. Oh, that the Lord would make a good job of us. (C. H. Spurgeon.)
Repentance
Repentance is neither base nor bitter, it is good rising up out of evil. It is the turning of the soul from the way of midnight to the point of the coming sun. Darkness drops from the face, and silver light dawns upon it. True regret for wrong never weakens, but always strengthens the heart. As some plants of the bitterest root have the whitest and sweetest blossoms, so the bitterest wrong has the sweetest repentance, which, indeed, is only the soul blossoming back to its better nature.
Whole-heartedness in religion
A dealer in pictures who makes it his business to find as many new painters as possible, both in this country and abroad, was asked recently in regard to his methods of selecting pictures to buy. He was very frank in his talk, and one thing which he said is shrewd enough to be worth quoting. Of course, he said, with my experience I am able to judge whether there is promise in a painters work, but I never buy with any idea of putting the painter on my list until I have seen the man and talked with him myself. I always watch him closely, and I never buy his pictures unless his eye lights up when I talk to him about his work and about his profession. The artist whose heart was really in his work could not discuss it without kindling, and the man who did not paint from the heart was not the one whose pictures the dealer wanted. And so God desires whole-hearted obedience to His commands.
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
The Preacher's Complete Homiletical Commentary 1892 · Public Domain On v1 CRITICAL NOTES.—Israel were rejected and exiled on account of…
CRITICAL NOTES.—Israel were rejected and exiled on account of apostacy, but not absolutely east off for ever. If they would return to the Lord he would turn his favour towards them again, and gather them out of dispersion.
Deu_30:1-3. Mind, bethink themselves, not mere recollection, but consideration of their conduct and condition. Return (Deu_30:2) from idolatry to the service of Jehovah; in penitence and obedience. Thy captivity, Deu_30:3. Not to bring back the captives, but to end distress and have mercy upon them, Job_42:10; Psa_85:2; Jer_29:14.
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Deu_30:4-8. Consequent upon deliverance would be the gathering of Israel from all parts into their land in greater numbers. This, partly fulfilled in Assyrian and Babylonian captivities, refers, according to some, to future restoration of Jews to Palestine. “But application is found in the spirit, not in the letter. The multiplication promised consists in realising the promise to Abraham that his seed should grow into nations (Gen_17:6), i.e., not “Israel according to the flesh,” but “Israel according to the spirit,” whose land is not restricted to the earthly Canaan or Palestine” (Keil). Deu_30:7, after conversion the curses resting upon them would fall upon their enemies, Gen_12:3. They would again return and obey, and rejoice in full privileges and covenant blessings.
Deu_30:11-14. Hidden literally not too wonderful, not too difficult to understand or practice cf. ch. Deu_27:8; not too distant, in Heaven inaccessible; nor beyond the sea (Mediterranean) too far away. Go for us. Who able to fetch it? No excuse of ignorance or inability to plead. Nigh, Deu_30:14, in the written and authorised word; subject of common conversation and daily examination.
Deu_30:15-20. Moses sums up the whole in the words of Deu_30:15, as in ch. Deu_11:26-27. Good prosperity and salvation; evil adversity and distraction (Keil) urges them to love the Lord, walk in his ways, and not permit themselves to be torn away into idolatry. For he, i.e., that is thy life, the condition of thy life and its prolongation in the land, viz., “to love the Lord,” cf. Psa_27:1; Joh_11:25; Joh_17:3; 1Jn_5:20.
PENITENT RETURN TO GOD.—Deu_30:1-7
The threatenings of the preceding chapter would not utterly destroy Israel. The mercy of God is in store for them, rejoices against judgment and gives room for repentence. These words may be taken as a prediction or a promise. As a promise they belong to Israel and to all who repent and turn to God. Repentance is described, which is the condition of promise as:
I. Return springing from remembrance of sins. “Call to mind.” Misery leads to reflection and reflection ends in self-reproach. When dreams of ambition are dissipated and conscience accuses, then the mind turns inward, preys upon itself and regret for the past ensues (Judas). “I am no longer the Great Napoleon,” said the exile of St. Helena. The mind, the disposition, is changed, which leads to change of relation to God, “repentance toward God” and to amendment of life—David and the prodigal. “Remember this and shew yourselves men; bring it again to mind, O ye transgressors!”
II. Return most sincere, “With all thine heart.” (Deu_30:2) No return without change of heart. Lot’s wife moved slowly forward and left her heart behind. Orphah stopped short at the moment of decision. Thus many go halfway, divide the heart with the world and God. The heart must be given and made contrite. “The sacrifices of God are a broken and contrite spirit” were written over the bed of Augustine to remind him of sincerity in life. “Rend your heart and turn unto the Lord.”
III. Return graciously encouraged. Many blessings are mentioned to induce return.
1. They will become objects of special pity. “The Lord will have compassion, &c.” (Deu_30:3).
2. They will be gathered from other nations and fixed in their own land. Penitents are not only delivered from misery but restored to happiness and divine inheritance.
3. They will be increased in number (Deu_30:5). Multiplication would give security and superiority. Through children joy and prosperity.
4. They will be weaned from idolatry (Deu_30:6). Circumcised in heart—an inward change which sets forth sanctification and obedience of life.
5. They will be relieved from curse—curses transferred to their enemies (Deu_30:7). When God undertakes for his people, opposition is vain. Omnipotence will reverse our condition, restore from rain, and pour out blessings most abundant and complete.
CIRCUMCISION OF HEART—Deu_30:6
Consider—I. The blessing to be bestowed—circumcision of heart.
1. The truths which circumcision taught, and the blessings of which it was the pledge, are the birthright of every real child of God;
2. All these blessings are communicated to every genuine member of the Christian Church through Christ. A circumcised Saviour affords a pledge of—
(1) A perfect obedience on behalf of His people;
(2). The putting away of the guilt of sin;
(3). The personal and internal circumcision which distinguishes all the real children of God.
3. God, as sovereign, retains to Himself the application of these blessings.
4. Their extension to the seed of those who partake of this spiritual circumcision is a further illustration of God’s sovereignty and benignity towards His people. II. Its immediate result: love to God.
1. The source of this love: God Himself.
2. The ground on which he lays claim to it—
(1). His absolute excellencies;
(2). His particular relations.
3. Its extent and intensity. We must love God with all our heart. III. Its ultimate issue; everlasting life. A life of—
1. Enjoyment;
2. Activity;
3. Growth;
4. Permanency. Learn—
1. The due distinction between the symbolical and spiritual;
2. The blessed character of true religion.—J. Hill, M. A.
I do not shame
“To tell you what I was, since my conversion
So sweetly tastes, being the thing I am.”—Shakespeare.
HOMILETIC HINTS AND SUGGESTIONS
Deu_30:1-2. Important steps; consideration—return to obedience. Description of true penitence.
1. Return to God, in sorrow, humiliation and confidence.
2. As our God to whom we owe personal allegiance and whom we are resolved to obey universally and heartily in future. “Behold we come unto Thee; for thou art the Lord our God.” (Jer_3:22.)
Deu_30:1; Deu_30:7. Learn—
1. Repentance is needful to be restored to God’s favour.
2. Repentance prevails with God to show mercy.
3. Repentance is open to the most distant and degraded sinner.
4. Repentance is the gift of God. He works in the mind, seeks out the lost, and exalted Jesus to give repentance and remission of sins to Israel (Act_5:31). “Repent ye therefore and be converted, that your sins may be blotted out.”
Deu_30:2-3. Return, &c. I. Attitude indicated. Inattention to God’s character, word and claims. The bark is upon God and not the face (Jer_2:27).
2. Criminal negligence. Like a servant who disobeys orders, pays no regard to your command and keeps his back turned upon you (Jer_32:33.)
3. Obstinate disobedience. Men always active and represented in scripture as walking in some way. Wicked walk “in the way of their heart, contrary to God.” II. Reasons for changing this attitude. “Shalt return, &c.”
1. God worthy—in himself: “the Lord” self existent, the centre and source of excellence. In his relation to us “the Lord thy God,” to dignify and enrich. “My soul,” said John Brown, of Haddington, “hath found inexpressibly more sweetness and satisfaction in a single line of the Bible, nay in two such words as these ‘thy God’ and ‘my God’ than all the pleasures found in the things of the world since the creation could equal.”
2. God warrants return. He will have “compassion upon thee.”
3. Scripture encourages return (Isa_55:7.)
SIGNS OF TRUE REPENTANCE.—Deu_30:8-10
I. True Repentance is accompanied with salutary fear. “If thou shalt hearken,” etc. The penitent does not trifle, but trembles at the word. He is afraid to offend. When God speaks, he listens to learn and obey.
II. True repentance leads to reformation of conduct. “Thou shalt return” (Deu_30:8). No murmuring, hatred, and departure from God, but right views, feelings, and relation to God. Re-tracing one’s steps, turning again. “I will arise and go to my Father.”
III. True repentance is evidenced by sincere obedience to God’s will. “Turn with all thine heart and keep his commandments” Deu_30:10). Self-will destroyed, God’s authority acknowledged, and His will supreme. The heart rightly affected, the life rightly directed, “Bring forth fruits meet for repentance.”
IV. True repentance meets with divine acceptance. “The Lord thy God will make thee plenteous rejoice over thee for good” (Deu_30:9). Sins forgiven, deliverance from enemies, restoration to lost blessings, and divine favours enjoyed: Men unfit to be forgiven, without sorrow for sin, incapable of mercy, if insensible to wrong doing, and resolved not to amend. We are only prepared for blessings ourselves and useful to others by deep personal repentance. Paul, Luther, Bunyan instances. Then are we “plenteous, prosperous in every work of our hand.”
THE KNOWLEDGE OF DUTY SIMPLE AND EASY.—Deu_30:11-13
The people are encouraged and reminded by necessary instruction placed in their reach. God had revealed His will, and made the performance of it easy. Ignorance is inexcusable, and disobedience unreasonable.
I. It is not hidden in obscurity and mystery. Heathen oracles shrouded in mystery; signs and wonders given in the grove of Dodona; the cave of Trophonius; the temple of Delphi; and the oasis of Ammon. But the commands of God are simple and duty clear. “I have not spoken in secret, in a dark place of the earth” (Isa_45:19).
II. It is accessible. “The word is very nigh unto thee” (Deu_30:14).
1. Not in heaven above. Shut up, beyond reach, but delivered and published in our hearing.
2. Not too distant from us. “Beyond the sea”—to be fetched like heathen wisdom from far off lands.
3. It is nigh. In our moral constitution, the word of God and the sound of the gospel. No long course of ceremonies and round of duties to obtain peace. “Confess with the mouth and believe with thine heart.”
III. It is practicable. “That thou mayest do it.” The word is clear, and available to be obeyed. Its obligations are not impracticable, beyond our power to fulfil. To know will not avail; we must loyally do the command. Creeds may be orthodox and accurate; but the law and the gospel must be put into the heart and the life.
GREAT PRINCIPLES, OR LAW APPLIED BY GOSPEL
The passage is not cited by St. Paul merely in the way of illustration, much less as accommodated to suit the purposes of the argument on hand, regardless of its significance in its own context. We have in Romans an authoritative interpretation of what the words of Moses do really and principally, if not obviously signify. The prophet spake, the apostle expounded, by one and the selfsame spirit. Those who believe this will not question its authority, and consequently not the correctness of the sense assigned by the latter to the words of the former.—Speak. Com.
I. God has clearly made known His will to man. “This commandment.” A law of Divine authority. Not to be mutilated, adjusted and treated at pleasure. Neither self-contradictory nor impossible to understand. But essential, plain and reasonable in requirement.
II. It is therefore needless for man to search for what is made known Such a revelation puts an end to all efforts for that which is revealed. We need not climb the sky, nor cross the sea.
1. This would imply ignorance, which is not excusable, for the word is nigh, spoken by human lips, and clear as day. 2 This would imply obstinacy. A rejection of God’s revelation, as much as if Moses or Israel had tried to obtain by human wisdom what God had made known.
III. It is man’s best interest to believe and obey God’s will. We can never guide and justify ourselves. Christ puts an end to self righteousness and brings a righteousness through faith.
1. This allays our anxiety. “Say not” in doubt, perplexity and unbelief, “who shall go up,” etc. Why search for a thing that is near?
2. This satisfies our moral need. It sufficeth intellect and heart—accords with our mental constitution and moral condition.
3. It is the only method of salvation. The word is required by all, within the reach of all, and must be appropriated by all. Its rejection is not due to physical or mental incapacity but to want of will, lack of faith. “Confess with thy mouth, believe in thine heart and thou shalt be saved.”
IV. That man may believe and obey—the gospel brings him help. Righteousness by works precluded. Human obedience could not reach the required standard. Faith not works the method of God’s righteousness. Law says do this and thou shalt live; gospel, “believe and thou shalt be saved.” Paul interprets the law, as Israel, as all men will look upon it when “circumcised in heart.” Christ is the only, the all-sufficient hope for the sinner. He delivers from despair and a broken law—brings peace to the heavy laden and confers that “righteousness which is unto all and upon all them that believe.”
O how unlike the complex works of man,
Heaven’s easy, artless, unincumber’d plan!
Inscribed above the portal from afar,
Conspicuous as the brightness of a Star,
Legible only by the light they give,
Stand the soul-quick’ning words—Believe and live I—Cowper Truth v. 21–31.
HOMILETIC HINTS AND SUGGESTIONS
Deu_30:11-14. The Bible in itself. The text shows.
1. The closeness with which the word of God addresses the soul, and the paternal familiarity of its style: “the word is very nigh unto thee.” II. That His word is to be avowedly our counsellor, “in thy mouth.” III. That it is to be embraced by our affections, and dwell in them; “in thy heart.” IV. That obedience to it is the necessary proof of a believing reception of it; “that thou mayest do it.”—Biblical Museum.
Deu_30:12. Say. The anxious follower after righteousness is not disappointed by an impracticable code, nor mocked by an unintelligible revelation: the word is near him, therefore accessible; plain and simple and therefore apprehensible; and we may fairly add, deals with definite historical fact, and therefore certain (Alford on Rom_10:6.). The law of Christ is substantially the same as that of Moses, only
(1) exhibited more clearly in its spiritual nature and extensive application and
(2) accompanied with the advantages of gospel grace, is practicable and easy.—(Jamieson).
Deu_30:14. In the heart for our personal salvation in the mouth for God’s glory and the salvation of others. In the heart and not in the mouth is cowardice; in the mouth and not in the heart is hypocracy. The gospel believed is a fountain in the heart; the gospel confessed is the streams through the mouth.—Robinson.
THE ALTERNATIVE CHOICE.—Deu_30:15-20
Moses is extremely anxious for the welfare of his people. But he cannot force them to do right. He urges, persuades, and entreats; makes a final effort to win them over. “See, I have set before thee, etc.”
I. Obedience to God’s command leads to life. “That thou mayest live” (Deu_30:16). Under law and gospel this is the immutable order.
1. It pleases God the source of life. Without Him life is a shadow, a blank. “In Him we live.”
2. It secures outward blessings to sustain life. “Thy God shall bless thee in the land.” “Godliness hath promise of the life that now is.” “He is thy life, and the length of thy days” (Deu_30:20).
3. It gains divine favour, which is life, and His loving kindness, which is better than life (lives). Lives which are longest and happiest—all lives put together (Psa_63:3).
II. Disobedience leads to death. “As righteousness tendeth to life,” is full of real enjoyment, of infinite and eternal pleasure, “so he that pursueth evil pursueth it to his own death” (Pro_11:19).
1. Death most dreadful. The curse of God (Deu_30:19). Sin, a constant warfare with God, can never succeed; hopes wither away and the curse rums.
2. Death most certain. “Ye shall surely perish” (Deu_30:18). It cannot be avoided; is the only possible result of disobedience. As sure as the shadow follows the substance, or the avenger of blood pursued the manslayer, so sure will sinners find evil and death at last.
3. Death of which warning has been given. “See, behold, I have set before you” (Deu_30:15). Warning with deepest anxiety and most passionate appeal. No excuse, you know; you see—“Forewarned, forearmed.” Flee impending evil and hide in Christ. “A prudent man foreseeth the evil, and hideth himself, etc.”
III. Hence the urgent request for right choice. “Therefore choose life” (Deu_30:19).
1. You are free to choose. God interferes not, nor trifles with the power of free choice. We are alone before God, individually responsible, and must decide for ourselves the question on which eternal life or death depends.
2. You are urged to choose. Our Maker and Preserver commends his love, claims oar loyalty, and commands us to choose. “Choose life.”
3. There should be no delay. “This day.” The appeal from supreme authority to the noblest part of our nature and for our highest interests. “Choose ye this day whom ye will serve.”
I. Great moral truths are put before men. “Good and evil, life and death, blessing and cursing.” Not simply to decide for business and profession, but to adjust claims of heaven and earth. Grand opportunity. Lost spirits not the chance!
II. Men’s destiny will be decided according to their attitude towards these truths. Future results follow from present action. In worldly matters fortune made or marred, positions gained or lost by earnest decision. Paley at college shakes off habitual negligence, rises at four o’clock to study and write immortal books. “I will be a hero,” was the turning point in Nelson’s destiny. A decided “No” to evil, a firm purpose gives strength and security (Joseph and Daniel). Eternity—life or death, heaven or hell hang on your decision.
III. A solemn appeal is made for right decision. Right and good are revealed, commended and offered. They cannot be ignored or destroyed. A choice must be made. Direction and help offered. Ponder well. Ruin inevitably follows sin and indecision. “Therefore choose life” (Deu_30:19).
Our doubts are traitors;
And make us lose the good we oft might win,
By fearing to attempt it.—Shakespeare.
Two PATHWAYS of Life.—Deu_30:16-20
God is the centre and sum of happiness—the author of our being, and should be the object of pursuit. Some cleave to God and others forsake him. Hence two pathways set forth.
I. Some are forsaking God, Deu_30:17. The soul made for fellowship with God, apart from Him is a world without sun. Yet what forgetfulness, departure and practical atheism in life!
1. Through alienated affection. “If thine heart turn away.” We have affections as well as intellect. These influence our judgment and discernment of truth. God seeks to instruct the heart, not the head, to captivate and improve the affections. “An evil heart of unbelief” leads to apostacy from God, Heb_3:12.
2. Manifest in wilful deafness. “Thou wilt not hear.” The voice loud as thunder, but the will fixed and stubborn, conscience resisted and warning refused. “They are like the deaf adder which stoppeth her ear.”
3. Indicative of weak attachment. “Drawn away” by counter attractions. If the heart not rightly fixed, attention is misdirected, then instability, feebleness and falling away. “Turn not aside from following the Lord, but serve the Lord with all your heart.”
4. Resulting in degraded idolatry. “Worship other gods and serve them.”—God out of our thoughts (Rom_1:28) and dethroned from heart and life, the creature will be set up. The conserving principle is destroyed; degradation, gross idolatry, and pollution ensue.
“God forbid that we should forsake the Lord to serve other Gods,”
When to our own devices left, we frame
A shameful creed of craft and cruelty.
—Landon.
II Others are loyal in obedience to God. “Love the Lord thy God—obey His voice—cleave to Him” (Deu_30:20).
1. Love, the spring of obedience. This its essential principle. Authority cannot kindle love, and service without love is slavery and disloyalty.
2. Love, the rule of daily life. “To walk in His ways.” Love is the dominant power in all activity and enterprise. Obedience is not for a season, but constant and universal. “Blessed is he who doeth righteousness at all times.”
3. Love, resulting in God’s favour. “Thy God shall bless thee.” Bless thee with preservation from danger; “the Lord preserveth all them that love Him”—with peace, “great peace have they which love thy law”—with perpetuation of life and attendant blessings, “bless thee in the land and prolong thy days.” God’s favour converts power and external possessions into blessings. Without this, fairest prospects and largest estates lose their charm—without this, no certainty of any possession and not a day’s lease of life. “He is thy life and the length of thy days.”
HOMILETIC HINTS AND SUGGESTIONS
Deu_30:16. His ways
1. The pathway. Safe, pleasant, and attractive.
2. How to enter it. Love and obedience. “Love the Lord” and “keep His commandments.”
3. The benefits of walking in it. “Live, multiply and blessed in the land.” “Show me thy ways O Lord, teach me thy paths.”
Deu_30:15-19. Life and death set before the young. I. In what sense life and death may be justly set before you.
1. You are faithfully informed that the course you adopt and pursue through life will terminate at last in an immense and tremendous extreme, as distant from the opposite as life is from death.
2. The nature of the two ways is closely pointed out to you. II. The manner in which they are proposed to your choice. There are some things—
1. To alarm; promote self-jealousy and fear; the intrinsic depravity of your hearts; the fact that so much evil appears under semblance of good; prejudiced views of real religion.
2. To encourage: you never can be at a loss in deciding what is best.
3. To direct and admonish: beware of early levity, of bad habits, of ensnaring connections, of trifling with religion. III. Some considerations to enforce the importance of your choice.
(1.) Privileges from earliest days.
(2.) Special personal considerations.
(3.) Influence of posterity.—Bib. Museum.
Deu_30:19. Two witnesses. Heaven and earth. Moved, “called to record in solemn manner.” cf. Deu_4:26, Deu_31:28.
1. Because they indicate the presence of God. Heaven the throne and earth the footstool of God.
2. Because they help remembrance of events. Localities identified by the mind, spectators of scenes testify to the faithfulness of God and the sin of man.
3. Because influenced by the conduct of man. In his creation and fall they have felt the results and long for his redemption (Rom_8:19-23). Choose life. Divine advice.
1. The problems of life too difficult for us to solve.
2. God offers to be our guide; gives help and direction.
3. It is our duty to obey. When He speaks we should listen, obey and reverence His word.
4. It is madness to reject divine instruction, “Ye shall surely perish.”
Deu_30:20· Three steps. Love—obey—cleave, “Without close attachment and perseverance, temporary love, however sincere and fervent, temporary obedience, however disinterested, energetic and pure, while it lasts, will be ultimately ineffectual. He alone who endures to the end shall be saved.”—A. Clarke. Cleave. Notice.
1. God the object of life.
2. The strength of attachment.
3. The constancy of pursuit. “My soul followeth hard after (cleaveth unto) Thee” (Psa_63:8).
Grace leads the right way; if you choose the wrong,
Take it and perish, but restrain your tongue;
Charge not, with light sufficient and left free,
Your wilful suicide on God’s decree.
—Cowper.
ILLUSTRATIONS TO CHAP. 30
Deu_30:2. Return. When wrong has been done among men, the only way to obtain again the favour of those who have been injured, is by repentance. No man who has done evil in any way can be restored to forfeited favour, but by just this process of repentance—by a process involving all the elements of shame, grief, remorse, reformation, confession that are demanded in religion.—Barnes.
Deu_30:11. Not hidden. “We ought not to attempt to draw down, or submit the mysteries of God to our reason; but, on the contrary, to raise and advance our reason to Divine truth.—Bacon.
Deu_30:14. Do it. “Sir,” said the Duke of Wellington to an officer of engineers, who urged the impossibility of executing the directions he had received, “I did not ask your opinion, I gave you my orders, and I expect them to be obeyed.” Such should be the obedience of every follower of Jesus, the words which he has spoken are our law, not our judgment or fancies. Even if death were in the way it is—
Not ours to reason why—
Ours, but to dare and die.
and, at our master’s bidding, advance through flood or flame.—Spurgeon.
Deu_30:15-19. This day. It is recorded of Archius, a Grecian magistrate, that a conspiracy was formed against his life. A friend, who knew the plot, despatched a courier with the intelligence, who, on being admitted to the presence of the magistrate, delivered to him a packet with this message,” My Lord, the person who writes you this letter conjures you to read it immediately—it contains serious matters.” Archius, who was then at a feast, replied, smiling, “Serious affairs to-morrow,” put the packet aside and continued the revel. On that night the plot was executed, the magistrate slain, and Archius, on the morrow, when he intended to read the letter, a mutilated corpse, leaving to the world a fearful example of the effects of procrastination.—J. A. James.
The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.
The Sermon Bible 1900 · Public Domain On v1 Moses said these words first to Israel. But God…
Deu 30:15
Moses said these words first to Israel. But God says them to each of us, to every one who has a conscience, a sense of right and wrong, and sense to see he ought to do right and shun wrong. I have heard a great man call this the granite on which all other spiritual beliefs rest, and so it is. It is taken for granted and built on in all God’s revelation, in all Christ’s atoning work, in all the Holy Spirit’s operation. This is a choice we must each make, not, like the fabled one, for once, but day by day, continually. It is the resultant of all our life.
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I. This daily endeavour to be holy, to be like Christ, will be a spring of interest which will never fail, when other interests fail with our failing selves.
II. If we choose well, we must end well. If we grow here fit for a better place, pure, kind, hard-working, unselfish, we cannot be a failure.
III. It is not for ourselves only, either here or hereafter, that God bids us choose good. We have got in our keeping the worldly peace of others.
IV. Love to the Redeemer, who died for us and lives for us, is the great spring of all right-doing. Only by the grace of God can we choose good.
A. K. H. B., The Graver Thoughts of a Country Parson, 3rd series, p. 177.
Reference: Deu 30:15-20.—Parker, Christian Chronicle, July 16th, 1885.
Deu 30:19
There is one choice which we must all make; and if that choice is once well made, it will very much secure all other choices, for the reason why we so often choose badly is because we have failed in that one great choice of all.
I. "Therefore choose life." Why "therefore"? (1) Because the option rests with yourself. You are free to take which you will. (2) Because the alternative is tremendous, and there is no middle space; it must be life or death. (3) Because life is everything. All that is worth having in this world or the next is in that word "life." "Therefore choose life."
II. What is life? (1) The source of life was originally the breath of God. That life was lost when man fell, but only lost to make way for a better restoration. By a mystical process, which we cannot explain, Christ became the Head of a body. "Because He lives, we live also," and live for ever. This is the source of life. (2) Look at the substance of life, what it is, its reality. Everything is real in proportion as it is consistent with and carries out its own element. Your element is a "body and soul and spirit." Life’s real substance is to know God, to enjoy God, to serve God. It might be safe to sum it up and say, Life is work: the inner work in one’s own soul and the outer work of Christian usefulness. The great thing every one has to do is to find out his own proper work, what God has given him to do. And that work is life.
III. What is life’s object? There may be a series of motives, but the end of motives is the glory of God. We must not seek our own glory, because God seeks His. All is His, and therefore to take any glory from anything is robbing God.
IV. Christ has said, "I am the Life." Choose the Christ who has so long chosen you, and you will live. He will be in you a necessity of life; you will live for God and with God for ever.
J. Vaughan, Sermons, 15th series, p. 157.
Deu 30:19-20
I. "I call heaven and earth to record against you," says Moses. This was no idle rhetorical formula. The open sky over his head was the witness and pledge of permanence, the sign that in the midst of perpetual change there is that which abides. The earth at his feet had been given to man that he might dress it and keep it, and bring food for his race out of it. The one said to man, "Thou art meant to look above thyself. Only in doing so canst thou find endurance, illumination, life." The other said, "Thou art meant to work here. Thou must put forth an energy which is not in me, or I will not yield thee my fruits."
II. But Moses says, "I have set before thee life and death," etc. There is no hint given to the Israelite upon which he can build a dream of security; he is warned in the most fearful language against forgetting the things his eyes had seen. But all the terrible warnings and prophecies of what he and his descendants may do hereafter imply that he is in a blessed condition and that they will be.
III. And therefore he goes on, "Choose life." Say deliberately to thyself, "I do not mean to give up the ground on which I am standing. God has placed me on it; all that is contrary to God will not prevail against God, and therefore need not prevail against me." "Choose life" is still the command at all times.
IV. The great reward of choosing life is, "that thou mayest love the Lord thy God" etc. The growth of love and knowledge is always proclaimed in Scripture as the reward and prize of a man who walks in the way in which God has set him to walk, who chooses life, and not death.
V. "That it may go well with thee and with thy seed after thee." The great lesson that the fathers are to teach their children is, that God will be the present and living Guide of each succeeding race as much as He had been of Abraham, Isaac, and Jacob.
F. D. Maurice, The Patriarchs and Lawgivers of the Old Testament, p. 289.
References: Deu 30:19.—H. Alford, Sermons, p. 1; Homiletic Magazine, vol. x., p. 68. Deu 30:19, Deu 30:20.—C. Kingsley, Westminster Sermons, p. 271. Deu 31:7, Deu 31:8.—W. Landels, Christian World Pulpit, vol. iii., p. 195.
The Sermon Bible, ed. William Robertson Nicoll (1888–1900) — public domain. Text from a community e-Sword module.
J. R. Dummelow 1909 · Public Domain On v1 Promises and Appeals
Promises and Appeals
A promise of restoration, even after abandonment and rejection, is held out, on condition of repentance; and an appeal is made to the people to choos the way of obedience and life rather than that of disobedience and death.
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6. Circumcision is the sign of the covenant. To circumcise the heart is to consecrate it to God: cp. on Lev_19:23.
11. Hidden] RV 'hard,' lit. 'wonderful.' God's law is not unintelligible or impracticable. It is a revealed thing (see Deu_29:29). All that is essential in revelation is plain; it is within the compass of human understanding and will. St. Paul applies these words to the law of righteousness by faith: see Rom_10:6.
15-20. An earnest appeal to the people to choose the way of obedience and life.
20. He is thy life] To love God is life: cp. Pro_8:35, Pro_8:36.
J. R. Dummelow, A Commentary on the Holy Bible (Macmillan, 1909) — public domain. Text from a community e-Sword module.
C. I. Scofield 1917 · Public Domain On v3 turn thy captivity
turn thy captivity
The Palestinian Covenant gives the conditions under which Israel entered the land of promise. It is important to see that the nation has never as yet taken the land under the unconditional Abrahamic Covenant, nor has it ever possessed the whole land (cf. Gen 15:18; Num 34:1-12. The Palestinian Covenant is in seven parts.
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(1) Dispersion for disobedience, Deu 30:1; Deu 28:63-68 (See Scofield "Gen 15:18")
(2) The future repentance of Israel while in the dispersion, Deu 30:2.
(3) The return of the Lord, Deu 30:3; Amo 9:9-14; Act 15:14-17.
(4) Restoration to the land, Deu 30:5; Isa 11:11; Isa 11:12; Jer 23:3-8; Eze 37:21-25
(5) National conversion, Deu 30:6; Rom 11:26; Rom 11:27; Hos 2:14-16
(6) The judgment of Israel’s oppressors, Deu 30:7; Isa 14:1; Isa 14:2; Joe 3:1-8; Mat 25:31-46
(7) National prosperity, Deu 30:9; Amo 9:11-14
For Another Point of View: See Topic 301242
See, for the other seven covenants:
EDENIC (See Scofield "Gen 1:28") ADAMIC See Scofield "Gen 3:15" ABRAHAMIC See Scofield "Gen 15:18" NOAHIC See Scofield "Gen 9:1" MOSAIC See Scofield "Exo 19:25" DAVIDIC See Scofield "2Sa 7:16" NEW See Scofield "Heb 8:8"
The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.
Arno C. Gaebelein 1922 · Public Domain On v1 26. The Dispersion, the Return and the Final Appeal
26. The Dispersion, the Return and the Final Appeal
CHAPTER 30
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1. The message of hope (Deu 30:1-10)
2. The final appeal (Deu 30:11-20)
These things, which Moses spoke into the ears of the people were to come to pass. And they have been fulfilled. The people Israel are scattered among all the nations, and yet they have not been assimilated by the nations. They are kept as a separate people. Connected with the prediction of their dispersion is the message of hope, the prophecy relating to their return. The Lord promises, that if they return unto Him and obey His voice, that He will return unto them. “Then the LORD thy God will turn thy captivity, and have compassion upon thee, and will return and gather thee from all the nations, whither the LORD thy God hath scattered thee” (verse 3). That will come to pass when this present age closes. Then when the greatest trouble, the time of Jacob’s trouble is upon them (Matt. 24) they will return. The Lord Himself will return, as announced in the above verse, and gather them from all the nations. He will bring them back into their land; they will possess it once more. Spiritual blessings will also come upon them and upon their children. Earthly blessings will be multiplied unto them and the Lord will rejoice over them, because they are a converted, an obedient people. God’s gifts and calling, which are without repentance, will then be fully accomplished in that nation. “Behold I will gather them out of all countries, whither I have driven them in mine anger, and in my fury, and in great wrath; and I will bring them again unto this place, and I will cause them to dwell safely. And they shall be my people and I will be their God” (Jer 32:37-38). “For I will take you from among the nations, and gather you out of all countries, and will bring you into your own land” (Eze 36:24). Many more passages might be added from other portions of the prophetic Word. Moses, the prophet, speaks of that which all the other prophets after him have restated, confirmed, and enlarged. Israel’s present condition, dispersed among the nations of the earth, is not permanent. God will bring them back and keep all the promises of blessing. How wonderful are some of the visions of glory relating to the time, when this will be accomplished. Read Isaiah 24; 60; 61; 62, etc.; these magnificent promises of blessing are not for a spiritual Israel, as people sometimes term the church, but for the literal Israel. Some say, the return predicted by Moses and the other prophets was fulfilled when a remnant of Jews came back from Babylon. This is incorrect for neither were the people scattered among all the nations, nor did the small remnant, which came back from the Babylonian captivity, enjoy the glories and blessings predicted in the prophetic Word. Another return will take place, when their once rejected King comes back. The Old Testament is practically a sealed book to every person who does not believe in a literal restoration of Israel to their land.
The final appeal of Moses as given in the second part of this chapter, has for its leading note “obedience,” the characteristic word of this entire book. Notice in the last verse the significant statement, that the Lord, who is to be loved and whose voice is to be obeyed, is their life. “For He is thy life.”
Arno C. Gaebelein, The Annotated Bible (1913–1922) — public domain. Text from a community e-Sword module.
Paul E. Kretzmann 1924 · Public Domain On v1 Mercies Promised to the Obedient
Mercies Promised to the Obedient
v. 1. And it shall come to pass, when all these things are come upon thee, the blessing and the curse which I have set before thee, and history shows that the fulfillment of the curse came exactly as threatened by the Lord, and thou shalt call them to mind among all the nations whither the Lord, thy God, hath driven thee, for the bitter misery of their condition would bring at least some of the people to their senses,
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v. 2. and shalt return unto the Lord, thy God, in true sorrow over the manifold transgressions, and shalt obey His voice according to all that I command thee this day, thou and thy children, with all thine heart and with all thy soul,
v. 3. that then the Lord, thy God, will turn thy captivity, with its misery and affliction, and have compassion upon thee, and will return and gather thee from all the nations whither the Lord, thy God, hath scattered thee. The reference is to the gathering of the true Israel, that according to the spirit, for the early Christian congregations consisted largely of Jewish members of various countries, as the story of Pentecost shows.
v. 4. If any of thine be driven out unto the outmost parts of heaven, to the most distant inhabited lands, from thence will the Lord, thy God, gather thee, and from thence will he fetch thee, for He has His elect even today among the Jews in every country, and there are still a few who are won for the true Messiah;
v. 5. and the Lord, thy God, will bring thee into the land which thy fathers possessed, and thou shalt possess it, namely, in the sense that the spiritual Israel will be found in all the nations of the world, Gen 17:6-16; and he will do thee good and multiply thee above thy fathers, since the believers, the true children of Abraham, are found in all nations, and peoples, and tongues.
v. 6. And the Lord, thy God, will circumcise thine heart and the heart of thy seed, Deu 10:16, take away the hardness and callousness, to love the Lord, thy God, with all thine heart and with all thy soul, that thou mayest live. It is after the coming of the Messiah, in the Church named after Jesus Christ, that the ideal of the Lord has been fully realized.
v. 7. And the Lord, thy God, will put all these curses upon thine enemies and on them that hate thee, which persecuted thee. Cf Gen 12:3.
v. 8. And thou shalt return, and obey the voice of the Lord, and do all His commandments which I command thee this day. At no time was Israel obdurate and therefore rejected in all its members] although the great mass of the people to this day are living under the curse. Those chosen by the Lord hare bowed down in the obedience of faith under the precepts of the Gospel.
v. 9. And the Lord, thy God, will make thee plenteous in every work of thine hand, in every undertaking, in the fruit of thy body, and in the fruit of thy cattle, and in the fruit of thy land, for good; for the Lord will again rejoice over thee for good as He rejoiced over thy fathers,
v. 10. if thou shalt hearken unto the voice of the Lord, thy God, to keep His commandments and His statutes which are written in this book of the Law, and if thou turn unto the Lord, thy God, with all thine heart and with all thy soul. Here the normal, the desirable relation between Israel and the covenant God is described, the fellowship which would result in rich blessings to all those that kept its obligations.
Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On v1 General Information:
General Information:
Moses speaks to the Israelites as if they were one man, so the words "you" and "your" here are singular. (See: Forms of You)
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When all these things have come on you
Here "these things" refer to the blessings and curses described in chapters 28-29. The phrase "have come on you" is an idiom that means to happen. AT: "When all these things happen to you" (See: Idiom)
that I have set before you
This speaks of the blessings and curses that Moses told the people as if they were objects that he set in front of them. AT: "that I have just now told you about" (See: Metaphor)
call them to mind
This is an idiom. AT: "remember them" (See: Idiom)
among all the other nations
"while you are living in the other nations"
has driven you
"has forced you to go"
obey his voice
Here "voice" is referring to what Yahweh says. AT: "obey what he says" (See: Metonymy)
with all your heart and with all your soul
Here "heart" and "soul" are metonyms for a person's inner being. These two phrases are used together to mean "completely" or "earnestly." See how you translated these words in Deuteronomy 4:29. (See: Metonymy and Doublet)
reverse your captivity
"free you from your captivity." The abstract noun "captivity" can be translated as a verbal clause. AT: "free you from those who had captured you" (See: Abstract Nouns)
translationWords
bless
curse
mind
nation
Yahweh
God
obey
voice
command
children
heart
soul
captive
compassion
people group
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 On vv1–2 30:1-10 Repentance was the only solution to the threat…
30:1-10 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 These blessings and curses: See 27:1–28:68.
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.