Deuteronomy · Chapter 30

V. 1. The blessing-When thou art obedient. The curse-When thou becomest rebellious.

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.

Verse 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.

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.

Verse 2. And shalt return unto the Lord — Here is a further description of true repentance. It is a returning unto the Lord, in humiliation, shame, and sorrow, and yet with confidence in him, as our God, with a fixed purpose of obeying him universally and heartily in future. This the Jews did, as a nation, in some measure, after they were carried captive to Babylon, since which time we read nothing of their idolatry. But they degenerated into other sins, which made them reject the Messiah when he was sent to them, for which they are punished to this day, and will be till they repent and be converted, Romans 11:23-26; Luke 21:24.

Verse 3. Gather thee from all the nations] This must refer to a more extensive captivity than that which they suffered in Babylon.

Verse 3. The Lord will turn thy captivity — That is, will bring back thy captives, as the following words imply. Indeed, captivity is often put for captives, Psalms 14:7Psalm 14:7; and 68:18; Judges 5:12. This was fulfilled in part when they returned from Babylon, and will be more completely fulfilled when they shall turn from ungodliness, and believe with their heart unto righteousness in Jesus of Nazareth, as the Son of God, and true Messiah; but surely not before; for as they were cast out of their own land for rejecting him, it is not to be supposed that they will be restored to it till they receive him. Nor is there any intimation in any part of Scripture that they shall. Their repentance and reformation must precede their obtaining this mercy: see Romans 11:26. Thus Moses here, When thou shalt return unto the Lord with all thy heart and all thy soul, then the Lord will have compassion upon thee, and gather thee from all the nations, &c. Till then any efforts that may be used to re-establish them in Canaan will prove ineffectual.

3. Will turn thy captivity — Will put an end to their distress. Comp. Job 40:10; Jeremiah 30:8; Ezekiel 16:53; Psalms 14:7Psalm 14:7. These promises had a partial fulfilment in the history of Israel restored after the captivity. Their true significance is to be seen in connexion with the promises to Abraham, in whom all the families of the earth are blessed.

Verse 4. If any of thine be driven out unto the out-most parts of heaven — This part of the prophecy has been fulfilled; they have been thus driven away. From thence will the Lord gather thee — Not the widest and most distant dispersion of any of thy tribes shall cause them to be finally lost. But God, upon the before-mentioned condition, will so order it that you shall in the most material instances recover your ancient state. Nehemiah pleads this promise in his prayer for the restoration of Jerusalem, Nehemiah 1:8, 9. And it was in part fulfilled when Cyrus issued a proclamation throughout all his kingdom, that all the Jews might return, if they pleased, into their own land, Ezra 1:1-5. But the promise is generally considered as having a further view; and as respecting their restoration to their own country in the latter days, after this their long and last dispersion. The Jews themselves apply it to their present condition, being of opinion that God hath appointed a time for their deliverance, and that if they repent he will shorten the days of their banishment. But, as we have just observed, they must also believe in Jesus of Nazareth, as the true Messiah, before they be restored.

Verse 5. Will bring thee into the land] As this promise refers to a return from a captivity in which they had been scattered among all nations, consequently it is not the Babylonish captivity which is intended; and the repossession of their land must be different from that which was consequent on their return from Chaldea.

Verse 5. He will do thee good, and multiply thee above thy fathers — There are in this and several other prophecies concerning the restoration of the Jews, such magnificent descriptions of it as do by no means appear to have been sufficiently fulfilled in any restoration yet past; and therefore are to be accomplished in a more complete one yet to come, after their conversion, in principle and practice, to true Christianity.

Verse 5. The Lord thy God will bring thee into the land, when thou art penitent, by the marvellous munificence of Darius, and of Cyrus his nephew. What a luminous vision of future things! The Jews and many christians hope for a second gathering in the latter day. See notes on the last ten chapters of Ezekiel.

V. 6. And the Lord-Or, For the Lord will circumcise thine heart, will by his word and spirit change and purge thy heart from all thine idolatry and wickedness, and incline thy heart to love him. God will first convert and sanctify them, the fruit whereof shall be, that they shall return and obey God’s commandments, Deuteronomy 30:8, and then shall prosper in all things, Deuteronomy 30:9. This promise principally respects the times of the gospel, and the grace which was to be then imparted to all Israel by Christ.

Verse 6. God will circumcise thine heart] This promise remains yet to be fulfilled. Their heart, as a people, has never yet been circumcised; nor have the various promises in this chapter been ever yet fulfilled. There remaineth, therefore, a rest for this people of God. Now, as the law, properly speaking, made no provision for the circumcision of the heart, which implies the remission of sins, and purification of the soul from all unrighteousness; and as circumcision itself was only a sign of spiritual good, consequently the promise here refers to the days of the Messiah, and to this all the prophets and all the apostles give witness: “for circumcision is that of the heart, in the spirit, and not in the letter,” Romans 2:29; and the genuine followers of God are circumcised with the circumcision made without hands-by the circumcision of Christ,” Colossians 2:11,

12. Hence we see these promises cannot be fulfilled to the Jews but in their embracing the Gospel of Christ. To look, therefore, for their restoration is idle and nugatory, while their obstinacy and unbelief remain.

Verse 6. And the Lord — Or, For the Lord; will circumcise thy heart — Will by his word and Spirit change and purge thy heart from all thy idolatry and wickedness, and incline thy heart to love him. God will first convert and sanctify thee, the fruit whereof shall be, that thou shalt return and obey God’s commandments, (verse 8,) and then shalt prosper in all things, verse

Ver. 6. Circumcise thy heart, to love the Lord thy God with all thy heart. Love, perfect love, is the consummation of the law. Here is proof that the temporal blessings of the law were figures of blessings spiritual and eternal. When this law is written on the heart, we are made partakers of the divine nature, the life of God in the soul of man, on which the second death hath no power.

6. The Lord thy God will circumcise thine heart — Comp. Deuteronomy 10:16; also Hebrews 8:10.

V. 9. For good-Whereas thou did formerly receive these mercies for thy hurt, now thou shalt have them for thy good, thy heart shall be so changed that thou shalt not now abuse them, but employ them to the service of God the giver. Over thee for good-To do thee good; as he did rejoice to destroy thee.

9. This promise principally respects the times of the gospel, and still remains to be accomplished, at least in the full sense; for, though after the Babylonish captivity they never returned to idolatry, yet they degenerated into endless superstitions and corruptions of heart, resting merely in the outward ceremonies of religion, without any sincere love to God and substantial piety. Hence they rejected the Son of God, preaching conversion of heart, regeneration, spiritual worship, and a kingdom not of this world.

Verse 9. For good — Whereas thou didst formerly receive these mercies for thy hurt, now thou shalt have them for thy good; thy heart shall be so changed that thou shalt not now abuse them, but employ them to the glory of God the giver. Over thee for good — To do thee good; as he did rejoice to destroy thee.

9, 10. How prosperous would have been the condition of the nation if they had complied with the conditions here laid down by their great leader!

V. 10. If thou wilt hearken-This is added to warn them that they should not receive the grace of God in vain, and to teach them that the grace of God doth not discharge man’s obligation to his duty, nor excuse him for the neglect of it. It is observable, that Moses calls God, the Lord thy God twelve times in these ten verses. In the threatnings 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.

Verse 10. If thou wilt hearken — This is added to warn them that they should not receive the grace of God in vain, and to teach them that the grace of God doth not discharge man’s obligation to his duty, nor excuse him for the neglect of it. It is observable, that Moses calls God, the Lord thy God, twelve times in these ten verses. 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.

9, 10. How prosperous would have been the condition of the nation if they had complied with the conditions here laid down by their great leader!

V. 11. This commandment-The great command of loving and obeying God, which is the sum of the law, of which yet he doth not here speak, as it is in itself, but as it is molified and accompanied with the grace of the gospel. The meaning is, that tho’ the practice of God’s laws be now far from us, and above our strength, yet, considering the advantage of gospel grace, whereby God enables us to do our duty, it is near and easy to us, who believe. And so this well agrees with Romans 10:6, &c. where St. Paul applies this place to the righteousness of faith. Is not hidden-Heb. Is not too wonderful for thee, not too hard for thee to know and do. The will of God, which is but darkly manifested to other nations, Acts 17:27, is clearly and fully revealed unto thee: thou canst not pretend ignorance or invincible difficulty.

Verse 11. This commandment-is not hidden] Not too wonderful or difficult for thee to comprehend or perform, as the word talpn niphleth implies. Neither is it far off-the word or doctrine of salvation shall be proclaimed in your own land; for HE is to be born in Bethlehem of Judah, who is to feed and save Israel; and the PROPHET who is to teach them is to be raised up from among their brethren.

Verse 11. This commandment — The great command of loving and obeying God, which is the sum of the law, of which yet he doth not here speak as it is in itself, but as it is mollified and accompanied with the grace of the gospel. The meaning is, that though the practice of God’s laws be now far from us, and above our strength, yet, considering the advantage of gospel grace, whereby God enables us to do our duty, it is near and easy to us, who believe. And so this well agrees with Romans 10:6, &c., where St. Paul applies this place to the righteousness of faith. Is not hidden — Hebrew, Is not too wonderful for thee; not too hard for thee to know and do. The will of God, which is but darkly manifested to other nations, (Acts 17:27,) is clearly and fully revealed unto thee: thou canst not pretend ignorance or invincible difficulty.

Ver. 11. It is not hid from thee. Here Moses preached the gospel to the fathers, as St. Paul demonstrates. Romans 10:8.

11. Hidden from thee — Rather, is not too difficult for thee. Jehovah has not imposed upon his people conditions impossible of fulfilment; nor are his requirements difficult of comprehension. “Nowhere does the fundamental religious thought of prophecy find clearer expression than in Deuteronomy — the thought that Jehovah asks nothing for himself, but asks it as a religious duty that man should render to man what is right — that his will lies not in any unknown height, but in the moral sphere which is known and understood by all.” J. WELLHAUSEN, in Encyclopaedia Britannica, 9th ed., vol. xiii, pp. 415, 416. Neither is it far off — Comp. Luke 17:21.

V. 12. In heaven-Shut up there, but it hath been thence delivered and published in thy hearing.

Verse 12. It is not in heaven] Shall not be communicated in that way in which the prophets received the living oracles; but the WORD shall be made flesh, and dwell among you.

Verses 12-14. In heaven — Shut up there, but it hath been thence delivered and published in thy hearing. Neither beyond the sea — The knowledge of this commandment is not to be fetched from far distant places, to which divers of the wise heathen travelled for their wisdom; but it was brought to thy very doors and ears, and declared to thee in this wilderness. In thy mouth — Thou knowest it so well, that it is the matter of thy common discourse. In thy heart — In thy mind, (as the heart is very commonly taken,) to understand and believe it. In a word, the law is plain and easy: but the gospel is much more so.

V. 13. Neither beyond the sea-The knowledge of this commandment is not to be fetched from far distant places, to which divers of the wise Heathens travelled for their wisdom; but it was brought to thy very doors and ears, and declared to thee in this wilderness.

Verse 13. Neither is it beyond the sea] Ye shall not be obliged to travel for it to distant nations, because salvation is of the JEWS.

Verses 12-14. In heaven — Shut up there, but it hath been thence delivered and published in thy hearing. Neither beyond the sea — The knowledge of this commandment is not to be fetched from far distant places, to which divers of the wise heathen travelled for their wisdom; but it was brought to thy very doors and ears, and declared to thee in this wilderness. In thy mouth — Thou knowest it so well, that it is the matter of thy common discourse. In thy heart — In thy mind, (as the heart is very commonly taken,) to understand and believe it. In a word, the law is plain and easy: but the gospel is much more so.

V. 14. In thy mouth-Thou knowest it so well, that it is the matter of thy common discourse. In thy heart-In thy mind, (as the heart is very commonly taken) to understand and believe it. In a word, the Law is plain and easy: but the gospel is much more so.

Verse 14. But the word is very nigh unto thee] The doctrine of salvation preached by the apostles; in thy mouth, the promises of redemption made by the prophets forming a part of every Jew’s creed; in thy heart-the power to believe with the heart unto righteousness, that the tongue may make confession unto salvation. In this way, it is evident, St. Paul understood these passages; see Romans 10:6-8, &c.

Verses 12-14. In heaven — Shut up there, but it hath been thence delivered and published in thy hearing. Neither beyond the sea — The knowledge of this commandment is not to be fetched from far distant places, to which divers of the wise heathen travelled for their wisdom; but it was brought to thy very doors and ears, and declared to thee in this wilderness. In thy mouth — Thou knowest it so well, that it is the matter of thy common discourse. In thy heart — In thy mind, (as the heart is very commonly taken,) to understand and believe it. In a word, the law is plain and easy: but the gospel is much more so.

14. Nigh unto thee — Augustine says these words direct our eyes to the New Testament. Compare Paul’s application of the passage in Romans 10:8.

Verse 15. Life and good] Present and future blessings.

Death and evil] Present and future miseries: termed, Deuteronomy 30:19, Life and death, blessing and cursing. And why were these set before them? 1. That they might comprehend their import. 2. That they might feel their importance. 3. That they might choose life, and the path of believing, loving obedience, that led to it. 4. That they and their posterity, thus choosing life and refusing evil, might be the favourites of God in time and eternity.

Were there no such thing as free will in man, who could reconcile these sayings either with sincerity or common sense? God has made the human will free, and there is no power or influence either in heaven, earth, or hell, except the power of God, that can deprive it of its free volitions; of its power to will and nill, to choose and refuse, to act or not act or force it to sin against God. Hence man is accountable for his actions, because they are his; were he necessitated by fate, or sovereign constraint, they could not be his. Hence he is rewardable, hence he is punishable. God, in his creation, willed that the human creature should be free, and he formed his soul accordingly; and the Law and Gospel, the promise and precept, the denunciation of wo and the doctrine of eternal life, are all constructed on this ground; that is, they all necessarily suppose the freedom of the human will: nor could it be will if it were not free, because the principle of freedom or liberty is necessarily implied in the idea of volition. See on the fifth chapter and 29th verse. See Clarke on “Deuteronomy 5:29”

15-20. Choose life — In striking expressions Moses summarizes his teachings. Life is connected with their obedience, death with their disobedience.

15-20. Choose life — In striking expressions Moses summarizes his teachings. Life is connected with their obedience, death with their disobedience.

15-20. Choose life — In striking expressions Moses summarizes his teachings. Life is connected with their obedience, death with their disobedience.

15-20. Choose life — In striking expressions Moses summarizes his teachings. Life is connected with their obedience, death with their disobedience.

V. 19. Chuse life-They shall have life that chuse it: they that chuse the favour of God, and communion with him, shall have what they chuse. They that come short of life and happiness, must thank themselves only. They had had them, if they had chosen them, when they were put to their choice: but they die, because they will die.

Verse 19. See the note on the preceding verse. See Clarke “Deuteronomy 30:15”

Verse 19. Choose life — They shall have life that choose it: they that choose the favour of God, and communion with him, shall have what they choose. They that come short of life and happiness, must thank themselves only. They would have had them, if they had chosen them, when they were put to their choice: but they die, because they will die.

Ver. 19. I call heaven and earth to record. Here the man of God closes his evangelical ministry in the true sublime of sentiment and language. He closes all his precepts, and all conditions, in hope that the grace which was nigh would lead them to the perfect love of God, and all the glory of his kingdom.

15-20. Choose life — In striking expressions Moses summarizes his teachings. Life is connected with their obedience, death with their disobedience.

V. 20. That thou mayest love the Lord thy God-Here he shews them in short, what their duty is; To love God as the Lord, a being most amiable, and as their God, a God in covenant with them: as an evidence of their love, to obey his voice in every thing, and by constancy in this love and obedience, to cleave to him all their days. And what encouragement had they to do this? For he is thy life and the length of thy days-He gives life, preserves life, restores life, and prolongs it, by his power, tho’ it be a frail life, and by his presence, tho’ it be a forfeited life. He sweetens life by his comforts, and compleats all in life everlasting.

Verse 20. That thou mayest love the Lord] Without love there can be no obedience.

Obey his voice] Without obedience love is fruitless and dead. And-cleave unto him] 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. Reader, how do matters stand between God and thy soul? He cannot persevere in the grace of God whose soul is not yet made a partaker of that grace. Many talk strenuously on the impossibility of falling from grace, who have not yet tasted that the Lord is gracious. How absurd to talk and dispute about the infallibility of arriving safely at the end of a way in which a man has never yet taken one hearty step! It is never among those that have the grace of God, but among those that have it not, that we find an overweening confidence.

DEUTERONOMY

Verse 20. That thou mayest love the Lord thy God — Here he shows them in short what their duty is; to love God as the Lord, a being most amiable, and as their God, a God in covenant with them: as an evidence of their love, to obey his voice in every thing, and by constancy in this love and obedience, to cleave to him all their days. And what encouragement had they to do this? For he is thy life and the length of thy days — He gives life, preserves life, restores life, and prolongs it, by his power, though it be a frail life, and by his presence, though it be a forfeited life. He sweetens life by his comforts, and completes all in life everlasting.

15-20. Choose life — In striking expressions Moses summarizes his teachings. Life is connected with their obedience, death with their disobedience.