DEUTERONOMY – CHAPTER THIRTY

Verses 1-6:

Moses prophetically anticipated that both the blessing and the curse he had pronounced (chapter 28) would come upon Israel. The curse would mean that they would be dispossessed of their Land and would be dispersed among the nations, to the far reaches of the earth. But the prophecy also affirms the faithfulness of God to His covenant, that He would not utterly cast away His people whom He foreknew, cf. Rom 11:1-2. The discipline of suffering would lead Israel to repentance, and God would restore them to Himself and return them to their Land.

Compare this text with Jer 31:27-34; Eze 34:16-31; Hos 2:16-23.

Following the crucifixion of Jesus when Israel as a nation rejected Him as King, the Jews were scattered throughout the earth’s nations. This dispersion has continued for twenty centuries. But in the mid-Twentieth Century, they began to return to their Land. May 12, 1948, Israel assumed her role as a nation once more. In June, 1967, the Israeli army occupied Old Jerusalem. In effect, Israel has returned home. They are there in unbelief, as the nation as a whole still rejects Jesus as Messiah. But they are back in their Land, in fulfillment of prophecy, see Ezekiel 36.

Israel as a nation has not as yet experienced the “circumcision of the heart,” nor do they love the Lord with all their heart and soul.

This will come about as the result of the intense chastening and suffering during the Great Tribulation, the time of “Jacob’s trouble,” Jer 30:7. Jesus will return to Earth on Mount Olivet (Zec 14:4) at the end of the Tribulation, and Israel will look upon Him “whom they have pierced” (Zec 12:10; Joh 19:37), and will then accept Jesus as Messiah, Lord, King, and Son of God. This will be the fulfillment of the prophecy of this text, and the prophecies referred to in this section.

Fuente: Garner-Howes Baptist Commentary

1. And it shall come to pass, when all these things are come. He again confirms what we have elsewhere seen, that God never so severely afflicts His Church as not to be ready to return to mercy; nay, that by their punishments, however cruel in appearance, the afflicted, who were destroying themselves as if their hearts were bent upon it, are invited to repentance, so as to obtain pardon. Although, therefore, cause for despair is everywhere besetting them from the burning wrath of God, still he bids them take heart and be of good hope. Still, we must bear in mind what I have already shewn from the words of Moses, that reconciliation is not offered to all indiscriminately, but that this blessing exists by peculiar privilege in the Church alone; and this we gather also from the special promise, (278) I will visit their iniquities with the rod; nevertheless I will not take away my loving-kindness from them. Now, however, it must also be added, that this is not common to all who profess to be members of the Church, but only belongs (279) to the residue of the seed, and those whom Paul calls the remnant of grace, (Rom 11:5😉 for it is no more profitable for the hypocrites, though they are mixed with believers, to be smitten with the scourges of God unto salvation, than it is for strangers. Wherefore this promise is only addressed to a certain number, because it was always necessary that some people should remain as a residue, in order that God’s covenant should stand firm and sure.

Still, Moses does not only enjoin the Israelites to profit by the corrections of God, but also to reflect upon His blessings whereby they might be led to serve Him with pleasure. For this comparison was of no slight avail in illustration of the judgments of God. (280) If the punishments alone had occupied their minds, their knowledge would have been but partial or more obscure; whereas, when on the one hand they considered that they had not served God in vain, and on the ether, that in forsaking Him they had fallen from the height of felicity into the deepest misery, it was easy for them to infer that whatever misfortunes they suffered were the fruit and reward of their ungodliness. Nor is it to be doubted but that, under the Law, God so adapted Himself to a tender and ignorant people, that the course of his blessings and curses was perfectly manifest; so that it was plainly shewn that they neither threw away their labor in keeping the Law, nor violated it with impunity. Often does He declare by the Prophets, that, as long as His children were obedient, He on His part would be their Father; that thence it might be more clearly perceived that the deterioration of their circumstances arose from His just indignation. Under this pretext, indeed, the wicked formerly endeavored to defend their superstitions; as, for instance, when in order to refute Jeremiah, they proudly boasted that it was well with them when they “burnt incense unto the frame of heaven;” (281) but such wanton depravity is admirably reproved by the Prophet, who shews that God had most manifestly avenged such pollutions by the destruction of their city and the fall of the Temple. (Jer 44:17.) The distinction, therefore, of which Moses now speaks, could not escape them, unless they willfully shut out the light. Moreover, because it rarely happens that men are wise in prosperity, he advises the Israelites to return to their senses, at any rate when sorely afflicted; for He addresses the exiles, who, disinherited by God, had no hope left; and promises them, that if, when banished to distant lands, they at length repented, God would be propitiated towards them. For “to (282) bring back to their heart” is equivalent to considering what before had been despised through contempt, or neglect, or stupidity, and buried as it were in voluntary oblivion. Still, lest they should presume on God’s kindness, and only seek for pardon in a perfunctory manner, serious conversion is required, the results of which should appear in their life, since newness of life accompanies (genuine (283)) repentance. Nor does Moses speak only of the outward correction of the life, but demands sincere desires to obey, for we have elsewhere seen (284) that “all the heart” means with integrity of heart.

(278) 2Sa 12:14; Psa 89:32.

(279) “Residuum semen.” — Lat. “La semence, que Dieu se reserve;” the seed which God reserves to Himself. — Fr.

(280) “A donner lustre a la gloire de Dieu;” to give lustre to the glory of God. — Fr.

(281) See margin, A. V. , Jer 44:17.

(282) “Call them to mind.” — A. V. “And thou shalt cause them to return to thine heart, or reduce, bring again to thine heart, i. e. , call to mind, consider seriously; so in Deu 4:39.” — Ainsworth.

(283) Added from Fr.

(284) See ante on Deu 4:29, p. 271.

Fuente: Calvin’s Complete Commentary

THE RELATION OF CONDUCT TO CONSEQUENCES

Deu 27:1 to Deu 34:12.

An earnest study of these reveals: Blessing is a fruit of obedience; and curses are a consequence of disobedience. It was said to Israel,

If thou shalt hearken diligently unto the voice of the Lord thy God, to observe and to do all His commandments which I command thee this day, that the Lord thy God will set thee on high above all nations of the earth:

And all these blessings shall come on thee, and overtake thee, if thou shalt hearken unto the voice of the Lord thy God (Deu 28:1-2, f).

Blessings in the city, blessings in the field (Deu 28:3), blessings on the fruit of the ground (Deu 28:4), triumph over enemies (Deu 28:7), richness in store-house (Deu 28:8), a great and good name (Deu 28:10), multiplied children (Deu 28:11), treasures from Heaven (Deu 28:12), their eventual supremacy (Deu 28:12), the head and not the tail, from above and not beneath (Deu 28:13)all conditioned upon their keeping the law (Deu 28:14).

Who would change it now? Who would dare to have blessings apart from obedience? Who would dare to divorce the one from the other and face the consequences? Men have always shown a disposition to obey their fellows and an almost equal disposition to forget God. The monk or the nunhow they yield to the Abbot or the Abbess; the Sister to the Mother Superior; the Papal churchwhat obedience to the Pope! Paganismwhat abject slavery to high potentates! But for Israeltype of the Christian it is theirs to obey God, and if conflict arises, then in the language of Peter, to obey God rather than men (Act 5:29).

One is compelled to recognize the fact that Modernism has so far discredited the personality of God, the Deity of Christ, and the authority of the Scriptures, that mens convictions no longer know a keen edge, and the Scripture commands no longer bind conscience, and the thus saith the Lord no longer settles subjects of controversy.

The Modernist argues against all external authority and has not only increased the waters of infidelity, but he has pushed back the floodgates of lawlessness and deluged the world.

If there were no other reason for studying the Book of Deuteronomy, the repeated ringing call to men for obedience to the Divine Law is both a defense and justification of the same.

As one moves on in its study he encounters the Palestinian covenant (Deu 29:1, f). That it is a Covenant in addition to the one made with them in Horeb, is perfectly clear, in fact, so clear that all debate about that subject is strained and needless. The former Covenant rested in right, tempered with mercy, and enriched by grace. This covenant explains itself in the light of experience; and while enunciating stringent conditions of blessing and strict rules of conduct, its promises are rich and lift to a higher spiritual level than the Horeb covenant. Circumcision of the flesh is changed now to the circumcision of the heart, and the bending of the knee to the surrender of the Spirit, and the blessings of the body to the life of the soul. The great lesson that runs throughout Deuteronomy, namely, that of the relation between obedience to God and Divine benediction, is a lesson upon which no mortal tongue will ever lay undue emphasis. The evils that grow out of disregard to Gods lawsno man can imagine them! The annals of human anguish is their record.

We are told that when the first cable was laid in the Atlantic, where it went down miles and miles deep, it was found to be a failure and had to be taken up, at the loss of an enormous amount of time and unthinkable expense, and it was discovered that the workmen had ignored the oft-repeated command to keep it immersed in water while working on it, and on one occasion had left it where the hot sun struck it for a few minutes and melted the gutta-percha. Years followed before it could be laid again. Friends of the enterprise were greatly discouraged. Fifty voyages were made across the Atlantic, and finally capital enough was secured to lay it the second time. Possibly through the fault of another, who had forgotten to obey when the steamer had proceeded six hundred miles to sea, the cable parted and a loss of six million dollars ensued. In July 1866, the third cable was ready and a vessel sent out on her way. This time the work was completely successful and the world applauded Field. It might have been so from the first. This loss of time, of talent, of means, might have been saved had men exactly obeyed, but even this is but a feeble type of what the world has felt in consequence of disobedience to God. Moses, then, must have brought his message from above, for only God Himself ever understood, or even now comprehends the relation of obedience to blessing, of covenant keeping to character and world consequences.

But we conclude with a further lesson of the relation of conduct to consequences.

The death of Moses is a fitting climax to Moses life. The thirty-second chapter records his swan song, and what a song it is! Volumes might be devoted to it without a waste word. Truth follows truth in an almost unlimited series of statements. When the great soul comes to his conclusion God permits his lips to pour forth blessing upon the Children of Israel before he dies. The tribes are taken in turn, and for each, blessing is announced, Reuben, Levi, Jacob, Benjamin, and so on. Moses is now to the tribes what Jacob was to his sonsa rare father yearning over them and blessing them. Happy art thou, O Israel: who is like unto thee, O people saved by the Lord, the shield of thy help, and who is the sword of thy excellency! (Deu 33:29).

The concluding chapter of this Book, the thirty-fourth, records Moses death, and suggests the translation of his body. How can one speak as he ought to speak of this man when he comes to the last and hushed moment of life! Bettex writes: Forty years a prince in the palaces of Egypt; forty years a shepherd in the wild wastes of Midian; forty years in the power of God, he bears his people through the wilderness, as a mother carries her babe, and then dies on Mount Nebo, according to the Word of the Lord, literally at the mouth of the Lord which the rabbins interpret, by the kiss of the Lord (Deu 34:5). What inexpressible words this man may have heard; what heavenly mysteries and Divine visions he may have seen, when, oblivious of the world, he was with Jehovah forty days and forty nights, and ate no bread and drank no water! His countenance is radiant with it; his thundering words flash it; the song of Moses, which John hears the redeemed sing in Heaven, echoes it. And the Christian is permitted to ascend Sinai with him; to come into the presence of his God; to hear unspeakable things out of His Law, and to forget the world below, which is dancing around its golden calf.

And Moses was an hundred and twenty years old when he died: his eye was not dim, nor his natural force abated. And the Children of Israel wept for Moses in the plains of Moab (Deu 34:7-8).

How simple and yet how sublime the record! It is enough! Moses tomb requires no epitaph. His name is sufficiently immortalized. Modernists will never take the coronet from Moses brow.

This was the bravest warrior

That ever buckled sword;

This the most gifted poet

That ever breathed a word:

And never earthy philosopher

Traced with his golden pen,

On the deathless page, truths half so sage

As he wrote down for men.

That was the grandest funeral

That ever passed on earth,

But no one heard the tramping,

Or saw the train go forth,

None but the bald old eagle

On gray Bethpeors height,

Which from his rocky eyrie

Looked on the wondrous sight.

And had he not high honor

The hillside for his pall

To lie in state, while angels wait

With stars for tapers tall;

And the dark rock-pines, like tossing plumes,

Over his bier to wave,

And Gods own hand, in that lonely land,

To lay him in the grave?

O lonely tomb in Moabs land!

O dark Bethpeors hill!

Speak to these curious hearts of ours

And teach them to be still!

God hath His mysteries of grace,

Ways that we cannot tell,

He hides them deep, like the secret sleep

Of him He loved so well.

Fuente: The Bible of the Expositor and the Evangelist by Riley

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.

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 lifeDavid 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. Lots 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 heartan inward change which sets forth sanctification and obedience of life.

5. They will be relieved from cursecurses 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 HEARTDeu. 30:6

ConsiderI. The blessing to be bestowedcircumcision 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 Gods 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; considerationreturn 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 Gods 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 Gods 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 worthyin 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 ones steps, turning again. I will arise and go to my Father.

III. True repentance is evidenced by sincere obedience to Gods will. Turn with all thine heart and keep his commandments Deu. 30:10). Self-will destroyed, Gods 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 seato 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 Gods revelation, as much as if Moses or Israel had tried to obtain by human wisdom what God had made known.

III. It is mans best interest to believe and obey Gods 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 heartaccords 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 obeythe gospel brings him help. Righteousness by works precluded. Human obedience could not reach the required standard. Faith not works the method of Gods 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 lawbrings 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,
Heavens easy, artless, unincumberd plan!
Inscribed above the portal from afar,
Conspicuous as the brightness of a Star,
Legible only by the light they give,

Stand the soul-quickning wordsBelieve and live ICowper Truth v. 2131.

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 Gods 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 Gods 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 happiestall 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 seeForewarned, 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. Mens 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 oclock to study and write immortal books. I will be a hero, was the turning point in Nelsons destiny. A decided No to evil, a firm purpose gives strength and security (Joseph and Daniel). Eternitylife 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 happinessthe 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 Godobey His voicecleave 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 Gods favour. Thy God shall bless thee. Bless thee with preservation from danger; the Lord preserveth all them that love Himwith peace, great peace have they which love thy lawwith perpetuation of life and attendant blessings, bless thee in the land and prolong thy days. Gods favour converts power and external possessions into blessings. Without this, fairest prospects and largest estates lose their charmwithout this, no certainty of any possession and not a days 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. Loveobeycleave, 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 Gods 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 repentanceby 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 masters 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 immediatelyit 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.

Fuente: The Preacher’s Complete Homiletical Commentary Edited by Joseph S. Exell

3. JEHOVAHS BLESSINGS ASSURED WHENEVER ISRAEL REPENTS (Deu. 30:1-10)

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 Jehovah thy God hath driven thee, 2 and shalt return unto Jehovah thy God, and shalt obey his voice according to all that I command thee this day, thou and thy children, with all thy heart, and with all thy soul; 3 that then Jehovah thy God will turn thy captivity, and have compassion upon thee, and will return and gather thee from all the peoples, whither Jehovah thy God hath scattered thee. 4 If any of thine outcasts be in the uttermost parts of heaven, from thence will Jehovah thy God gather thee, and from thence will he fetch thee: 5 and Jehovah 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. 6 And Jehovah thy God will circumcise thy heart, and the heart of thy seed, to love Jehovah thy God with all thy heart, and with all thy soul, that thou mayest live. 7 And Jehovah thy God will put all these curses upon thine enemies, and on them that hate thee, that persecuted thee. 8 And thou shalt return and obey the voice of Jehovah, and do all his commandments which I command thee this day. 9 And Jehovah thy God will make thee plenteous in all the work of thy hand, in the fruit of thy body, and in the fruit of thy cattle, and in the fruit of thy ground, for good: for Jehovah will again rejoice over thee for good, as he rejoiced over thy fathers; 10 If thou shalt obey the voice of Jehovah thy God, to keep his commandments and his statutes which are written in this book of the law; if thou turn unto Jehovah thy God with all thy heart, and with all thy soul.

THOUGHT QUESTIONS 30:110

525.

Read Neh. 1:4-9; Psalms 85; Psalms 126, 137 for a fulfillment of the promise made in Deu. 30:1-3.

526.

Just how did God accomplish the task of circumcising the heart of Israel?

527.

Specify at least three benefits promised to those who obey Jehovah?

AMPLIFIED TRANSLATION 30:110

And when all these things have come upon you, the blessing and the curse, which I have set before you, and you shall call them to mind among all the nations, where the Lord your God has driven you,
2 And shall return to the Lord your God and obey His voice according to all that I command you today, you and your children, with all your [mind and] heart, and with all your being;
3 Then the Lord your God will restore your fortunes, and have compassion upon you, and will gather you again from all the nations, where He has scattered you.
4 Even if any of your dispersed are in the uttermost parts of the heavens, from there the Lord your God will gather you, and from there will He bring you.
5 And the Lord your God will bring you into the land which your fathers possessed, and you shall possess it; and He will do you good, and multiply you above your fathers.
6 And the Lord your God will circumcise your heart, and the heart of your descendants, to love the Lord your God with all your [mind and] heart, and with all your being, that you may live.
7 And the Lord your God will put all these curses upon your enemies, and on those who hate you, who persecute you.
8 And you shall return and obey the voice of the Lord, and do all His commandments which I command you today.
9 And the Lord your God will make you abundantly prosperous in every work of your hand, in the fruit of your body, of your cattle, of your land, for good; for the Lord will again delight in prospering you, as He took delight in your fathers.
10 If you obey the voice of the Lord your God, to keep His commandments and His statutes which are written in this book of the law, and if you turn to the Lord your God with all your [mind and] heart, and with all your being.

COMMENT 30:110

JEHOVAH . . . WILL TURN THY CAPTIVITY, AND HAVE COMPASSION UPON THEE, AND WILL RETURN AND GATHER THEE FROM ALL THE PEOPLES (Deu. 30:3)a particularly graphic fulfillment is found in the Babylonian captivity, Neh. 1:4-9, Psalms 85, 126, and especially 137. And as Deu. 30:6 indicates a heart-circumcision, note the revival after the return in Ezra and Nehemiahforeign wives, for example were put away. Also, we have no record of idolatry after the captivitya sin that continually plagued them before.

JEHOVAH THY GOD WILL CIRCUMCISE THY HEART (Deu. 30:6)See Deu. 10:16, As physical circumcision changed the outward man, circumcision of the heart (the mind, the whole inner person, the self) would change the whole disposition and way of life. Its result would be TO LOVE JEHOVAH . . . WITH ALL THY HEART AND ALL THY SOUL, THAT THOU MAYEST LIVE (Deu. 30:6)They werent living as far as God was concerned, unless their hearts were totally given to Him. Nor would Israel long physically remain alive without such devotion. Cf. Deu. 6:4-5.

GOD WILL PUT ALL THESE CURSES UPON THINE ENEMIES (Deu. 30:7)See also Deu. 7:15, Exo. 15:26.

Fuente: College Press Bible Study Textbook Series

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.

And thou shalt call them to mind.An awakening among the people themselves must precede their restoration.

Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)

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.

Fuente: Whedon’s Commentary on the Old and New Testaments

Chapter 30 God’s Continuing Mercy.

This chapter begins by recognising that both the blessings and the cursings described in Deuteronomy 28 will finally have their effects. Moses was fully aware that God had not at this stage permanently given to His earthly people a heart to know, eyes to see, and ears to hear as he had said (Deu 29:4). It was he himself who had declared that they were a stiffnecked people (Deu 9:6) and needed to be circumcised in heart (Deu 10:16). He had certainly experienced enough in the wilderness to know how unreliable they were. He thus reluctantly had to recognise that Yahweh had given these warnings because He knew that they would necessarily be fulfilled. Man’s sinfulness made it finally inevitable. Through these things Israel would have to learn their lessons.

But his confidence was also in the fact that God would fulfil His promises to the patriarchs. He knew that God would not fail in that. Thus he recognised that just as God had shown mercy when the people had been driven from the land in Deu 1:44, so would He do so again when the people were driven from the land in the future. He had already made that clear in Deu 4:27-30, and he repeats the same idea now.

The covenant relationship very much underlies this whole section. They would be removed because they broke the covenant. But Yahweh would again turn to them. They were therefore then to turn to Him. Then would they be restored when they submitted to His covenant again. Compare Hos 14:4, ‘I will heal their backsliding, I will love them freely: for my anger is turned away from him.’

The Promise That When They Return to God, He Will Turn to Them ( Deu 30:1-10 ).

(Pronouns are all ‘thou, thee’ until Deu 30:18).

Moses had already made known that he knew that they were a stiffnecked people, and thus he knew that the possibility of them being ejected from the land was not a question of ‘if’, but of when. But then, they were assured, if they turned to Him, He would turn to them.

Analysis using the words of Moses:

a And it shall come about, when all these things are come on you, the blessing and the curse, which I have set before you, and you will call them to mind among all the nations, to which Yahweh your God has driven you (Deu 30:1).

b And will return to Yahweh your God, and will obey His voice according to all that I command you this day, you and your children, with all your heart, and with all your soul (Deu 30:2).

c That then Yahweh your God will turn your captivity (or ‘your fortunes’, literally ‘turn your turning’), and have compassion on you, and will return and gather you from all the peoples, to whom Yahweh your God has scattered you (Deu 30:3).

d If any of your outcasts are in the uttermost parts of heaven, from there will Yahweh your God gather you, and from there will He fetch you (Deu 30:4).

e And Yahweh your God will bring you into the land which your fathers possessed, and you will possess it;

e And he will do you good, and multiply you above your fathers (Deu 30:5).

d And Yahweh your God will circumcise your heart, and the heart of your seed, to love Yahweh your God with all your heart, and with all your soul, that you may live (Deu 30:6).

c And Yahweh your God will put all these curses on your enemies, and on those who hate you, who persecuted you (Deu 30:7).

b And you will return and obey the voice of Yahweh, and do all His commandments which I command you this day (Deu 30:8).

a And Yahweh your God will make you plenteous in all the work of your hand, in the fruit of your body, and in the fruit of your cattle, 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 the voice of Yahweh your God, 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 (Deu 30:9-10).

Note that in ‘a’ the proposition is put to them that if the things which will come on them, the blessing and the curse, which Moses has set before them, are called to mind when they are among all the nations, to which Yahweh their God has driven them, then in the parallel He will respond with the blessing, He will make the work of their hands prosper so that they will produce many children see the birth of many cattle and enjoy good harvests, but only if they truly respond and obey His commandments and statutes as written in the book of the Instruction (Torah) and turn to Yahweh with all their heart and soul. In ‘b’ the necessity is they respond and return to Yahweh their God, and obey His voice according to all that Moses commands them that day, them and their children, with all their heart, and with all their soul, and in the parallel the same condition is applied, that they return and obey His voice and do what He commands.

In ‘c’ He will then turn their captivity (or ‘their fortunes’, literally it reads ‘turn your turning’), and have compassion on them, and will return and gather them from all the peoples, to whom Yahweh their God has scattered them, and in the parallel He will turn their curses on their enemies who had hated and persecuted them. In ‘d’ if any of their outcasts are in the uttermost parts of heaven, even from there will Yahweh their God gather them, and in the parallel He will work on their hearts so that they truly love Him. In ‘e’ Yahweh their God will bring them into the land which their fathers possessed, and they will possess it too, and in the parallel He will do them good and even multiply them above their fathers of old.

Deu 30:1

‘ And it shall come about, when all these things are come on you (thee), the blessing and the curse, which I have set before you, and you will call them to mind among all the nations, to which Yahweh your God has driven you,’

Aware from long experience of the truth about the people he was dealing with, Moses informed them that he was aware that in the future they would experience both the blessing and the curse, as described in Deuteronomy 28. See also Deu 30:19 here. He expected that for a time they would keep covenant and would experience blessing. The blessing would come on them. But then as time went by he was sadly confident that the faithfulness of many of them would lapse, and then they would begin to experience the cursings, until at length God had had to drive them out of the land (compare Deu 4:27-30).

But when that happened they were to call to mind, when they were among ‘all the nations’ to which Yahweh their God had driven them, all that God had said through him related to the blessings and the curses. Note the emphasis on ‘all the nations’. No particular exile was in mind. This is not a prophecy except in the fact that it is a declaration that the cursing was to be taken seriously and would inevitably be carried into effect. This reference to both blessings and cursings takes us back directly to Deuteronomy 28.

Deu 30:2

‘ And will return to Yahweh your God, and will obey his voice according to all that I command you this day, you and your children, with all your heart, and with all your soul,’

In that day they (Israel as a community not each individual person) will return to Yahweh their God, and will obey His voice in accordance with the covenant, and will begin again to obey His commandments with all their heart and soul (compare Deu 4:29). They will thrust idolatry from them, and again seek His face. They will set aside all else out of a firm desire to know Him again, and will commit themselves to obey His voice.

He knew that this would happen because of the faithfulness of God, and because of His promises to their forefathers. He knew that nothing could finally frustrate God’s final purposes, just as Israel’s faithlessness in Deu 1:26 had not done so. He had simply turned to others, in that case their sons.

Deu 30:3

‘ That then Yahweh your God will turn your captivity (or ‘your fortunes’, literally ‘turn your turning’), and have compassion on you, and will return and gather you from all the peoples, to whom Yahweh your God has scattered you.’

And when that time came Yahweh their God would have compassion on them. He would reverse their situation. As He had brought them from Egypt, so would He bring them from all the peoples among whom He had scattered them, and restore them to the land which would now welcome them again because they were from their hearts responding to the covenant. Note here the stress on the fact that He will know exactly where they are. He is not just a local God. He is God of the whole earth.

“Turn your captivity.” Most now favour translating as ‘turn your fortunes’. The idea is basically the same, that their lot will be changed because Yahweh intervenes. It would be recognised as normal that some would have been carried away as slaves, while others would have fled for refuge and be relatively free. Some would be captive. And some would simply be struggling to survive.

That there was in the future such a turning back to God which resulted in their returning to the land is clear from Nehemiah, Ezra, Haggai and Zechariah. They were then being given their second chance. But there is no reason for seeing in this description the return of the Jews to Palestine in our own time. For that is not a return in faith. As far as the Christian is concerned it is a return in unbelief, and even the Jews themselves recognise that Israel as a whole is a worldly nation. It may be that God has a purpose for bringing them there at the present time, but it is not necessarily so. And it is not strictly in accord with what is described here, for this refers to a change of heart before their return. The present return was not required by the prophecy.

We must remember that the purpose of the land was that within it should be built up the Kingly Rule of God. But once that Kingly Rule was seen as available to all men everywhere because its nature was heavenly, the land became redundant. In the end the land was superseded by its greater spiritual reality, and today that Kingly Rule is centred on another land, the heavenly land. The earthly land is no longer of importance. All must be centred on the Kingly Rule of God and on the King, Jesus Christ, and on our future with Him in the new Heaven and the New Earth (2Pe 3:13; Rev 21:1). If some of the Jews are to have a part in it, and they probably are, it can only be by becoming Christians. But the land is no longer the goal.

Deu 30:4

‘ If any of your outcasts are in the uttermost parts of heaven, from there will Yahweh your God gather you, and from there will he fetch you,’

However far from the land they may be, He will gather the outcasts from where they are. From whatever place they are He will fetch them. (And so he did, for Palestine was repopulated with Jews from all parts of the world well before the coming of their Messiah, Jesus Christ).

“Outcasts.” Literally ‘those driven’, therefore the ones driven out of the land and driven there by God.

Deu 30:5

‘ And Yahweh your God will bring you into the land which your fathers possessed, and you will possess it; and he will do you good, and multiply you above your fathers.’

And He will bring them back to the land from which He drove them out, the land which their fathers had possessed, and they will once more possess it. And He will prosper them there. He will ‘do them good’. And He will once more enlarge their numbers (compare Deu 30:16; Deu 7:13; Deu 13:17, contrast Deu 28:63). There is implicit in this that they will not be replaced in His favour by another nation, because the promises to Abraham must be fulfilled.

That this in fact happened the later prophets and history have recorded. Beginning as a trickle the people began to pour back into the land, so that by the time of the coming of Jesus Israel were once more well established in Palestine, and had experienced periods of independence and prosperity, and many of them were seeking God with heart and soul, as the ministries of John the Baptiser and Jesus made clear. But as had happened previously the hearts of many, especially the leaders, grew cold, and His kingdom was never established.

The enlarging of their numbers then went beyond all that they could possibly have dreamed when not only large numbers of Jews around the world, but also even larger numbers of Gentiles, through Christ, became members of the true Israel, and true sons of Abraham (Gal 3:29; Gal 6:16; Eph 2:11-22; Rom 11:17-26) by becoming Christians. For now the vision of the land has become that of a greater land, and of a greater Kingly Rule of God (Heb 11:15-16; Heb 12:22-24) based on a better sacrifice and a better hope (Hebrews 9-10). What God offered now was far better than the old land, which had been but its earthly representation at a time when people would have understood nothing better.

It should be noted here that a welcome within the covenant was always available, right from the start, to any who chose to follow Yahweh and come within its terms. Indeed Israel was from the beginning inclusive of many who were not strictly descended from the patriarchs. These included the servants and slaves of the ‘households’, the mixed multitude of Exo 12:38, and many who subsequently united with Israel in the covenant, witnessed to by names such as that of Uriah the Hittite.

It was added to by proselytes who added themselves to Israel in the post Old Testament days. The establishing of the Christian ‘church’ (in Jesus’ terms the ‘congregation’ of new Israel – Mat 16:18) as the Israel of God, made up of both Jews and Gentiles, was simply following on the pattern. There can be no other Israel in Biblical terms than the one composed of those who are in Christ, believing ‘Israel’. Unbelieving Israel is no Israel (Rom 9:6; Rom 11:17 with Rom 11:23). There cannot be two Israels. If rejected Israel are to become Israel it will be by response to Christ and a uniting with His people, now the true Israel.

Deu 30:6

‘ And Yahweh your God will circumcise your heart, and the heart of your seed, to love Yahweh your God with all your heart, and with all your soul, that you may live.’

This new people would be established because of what God would do, because of His work in men’s hearts (compare Php 2:13). The idea behind this way of describing it (circumcising the heart) is taken from Deu 10:16. The thought is of a transformed heart which is turned to righteousness, either by the cutting away of sin and disobedience, as the foreskin is cut away in circumcision, or through the shedding of the blood of the covenant as the blood is spilled in circumcision (compare Genesis 17). But while in Deu 10:16 they were to circumcise their own hearts, (although the thought was always there that it was with Yahweh’s assistance), here it is Yahweh Who is to circumcise their hearts. The idea is therefore of the activity of God working in sovereign power, transforming their lives and putting love for Him in their hearts, so that they may fulfil Deu 6:4-5, loving Him with heart and soul, and may live. This was also what Jeremiah had in mind in Jer 31:31-34; Jer 32:36-44. Compare also Eze 36:26. It certainly took place through the ministry of Jesus and the early church.

As ever the thought behind ‘living’ is not only that of being alive, but of living abundant and fruitful lives, lives of joy and wellbeing and blessing, what Jesus spoke of as eternal life, life under the Kingly Rule of God.

Deu 30:7

‘ And Yahweh your God will put all these curses on your enemies, and on those who hate you, who persecuted you.’

And the curses, which would no longer be on them, would be put on their enemies, on those who hated them and persecuted them. Strictly speaking the curses of the covenant could only come on those who rejected the covenant, thus this would signify that these enemies had had the opportunity to come within the covenant, but had rejected it. But it may be that the connection is more general.

Of course as a result of the life, death and resurrection of Jesus the covenant was offered as a new covenant to the whole world, but it is the irony of sin that in the early days it was the unbelieving Jews, the rejected Jews, who were one of the greatest enemies of the church of Christ, the new Israel. That they endured the curse, and would until they repented, is evident from Luk 21:20-24 compare Mat 23:37-38.

(As Paul makes clear in Romans 9-11; Eph 2:12-22 and elsewhere the true Israel still continued in the church of Jesus Christ, which was solidly based on Him (as the archetypal Jew) and His Apostles (all Jews) and on large multitudes of Jews who had put their faith in Him, to whom were joined the new mixed multitude of all those Gentiles who responded to Jesus Christ. This was now the true Israel, the Israel of God, God’s covenant people. The cast off Jews could only have their part in it by coming to Him and submitting to Him as their Messiah. Until they did they no longer had, or can have, any part in God’s Israel).

Deu 30:8

‘ And you will return and obey the voice of Yahweh, and do all his commandments which I command you this day.’

And the result of their return to God would be that they would obey His voice and do all His commandments as commanded through Moses. Through God’s working the covenant would be triumphant in accomplishing its purpose. A faith that does not result in obedience is no living faith, and we are still equally responsible for fulfilling the principles of what Moses taught except in so far as they are superseded by and fulfilled in Christ, or made impossible by the conditions of the times. And we are to do this, not in order to be accepted into His covenant, but because He has brought us into His covenant and we seek to please and obey Him (Heb 8:6-10; Heb 10:16).

This picture of joyous obedience is the sign of the true people of God. It was no doubt seen in those who returned from Exile. It was seen in the faithful remnant described in Luke 1-3 who were awaiting the coming of the Messiah. It will be seen in the church too. Outwardly the church may appear grown old and tired, but the true people of God within it will ever be finally vibrant and obedient, even though sometimes they have to undergo trial, because they are His.

Deu 30:9

‘ And Yahweh your God will make you plenteous in all the work of your hand, in the fruit of your body, and in the fruit of your cattle, and in the fruit of your ground, for good, for Yahweh will again rejoice over you for good, as he rejoiced over your fathers,’

That the remnant of Israel, the ‘few in number’, did return to God is testified to in history and they did eventually prosper and enjoy the covenant blessings, being plenteous in the work of their hands, fruitful in begetting children, and abundant in cattle and agriculture (Deu 28:11). And so it mainly continues today for those who are the church, the true Israel. God blesses their births, God blesses their work, God blesses their productivity. Indeed one of the churches’ great problems has always been that those who became Christians tended to prosper, and this then led on to complacency and forgetting God. This is not, however, to doubt that there are many Christians who are poor, especially in countries where they are a small minority. But their tendency will always be to grow richer simply because they work hard, are abstemious and can be fully trusted.

Deu 30:10

‘ If you will obey the voice of Yahweh your God, 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.’

But the promises are all dependent on true response to God. They are fulfilled only for those who obey His voice, and thus keep His commandments and His statutes as written in the book of His Instruction, and if they turn to Him with all their heart and soul. As Jesus would later say, ‘My sheep hear my voice, and I know them, and they follow Me’ (Joh 10:27). This is the life to which He has called us.

Fuente: Commentary Series on the Bible by Peter Pett

Deu 30:1-10 Moses Predicts the Babylonian Exile and Restoration of the Nation of Israel – Deu 30:1-10 is prophetic in that it predicts a period of time when the nation of Israel will be taken in to exile, and repent and be restored to their land.

Deu 30:2  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;

Deu 30:2; Deu 30:10 Comments – This is true godly sorrow, not to be repented of (2Co 7:10).

2Co 7:10, “For godly sorrow worketh repentance to salvation not to be repented of: but the sorrow of the world worketh death.”

Deu 30:6 And 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.

Deu 30:6 Comments – Deu 30:6 is prophetic of the Messiah coming and transforming the heart of every believer.

Deu 30:19  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:

Deu 30:19 Comments – God created life on earth to be guided by divine laws. When mankind follows these laws it produces blessings and increase (3Jn 1:2). When man violates these laws, it produces death. Jack Emerson said the Lord spoke to him and told him that when a man does not know God’s Eternal Word, then he does not know the choices that he has, such as health and prosperity and many other blessings. [33]

[33] Jack Emerson, sermon, Alethia Fellowship Church, Panama City, Florida, 1983-88.

3Jn 1:2, “Beloved, I wish above all things that thou mayest prosper and be in health, even as thy soul prospereth.”

Fuente: Everett’s Study Notes on the Holy Scriptures

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,

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.

Fuente: The Popular Commentary on the Bible by Kretzmann

EXPOSITION

Deu 30:1-10

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.; Le 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).

Deu 30:1

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.

Deu 30:2

And shalt return unto the Lord thy God; retrain from the worship of false gods to worship and serve Jehovah the one true God, the God of their fathers, and the God whom as a nation they had before wet-shipped (cf. Neh 1:8, Neh 1:9).

Deu 30:3

The Lord thy God will turn thy captivity. This does not mean will cause thy captives to return, for

(1) the verb in Kal (as it is here, ) never has the force of the Hiph.; and

(2) the returning of the dispersed is afterwards referred to as consequent on the turning of the captivity. The plural is used here as elsewhere to indicate the cessation of affliction or suffering (cf. Job 41:10; Psa 14:7; Psa 85:2; Psa 126:1, Psa 126:4; Jer 30:18; Eze 16:53). The rendering of the LXX. here is noticeable, : “and the Lord will heal thy sins,” i.e. will remit thy guilt and will deliver thee from the pernicious and destructive power of sin (cf. Psa 41:4; Jer 3:22; Jer 17:14; Hos 14:4; Mat 13:15, etc.).

Deu 30:4, Deu 30:5

Consequent on this deliverance would be the gathering of Israel from all the places of the dispersion and their return to possess the land which their fathers possessed, in greater numbers than their fathers were. This last statement suggests doubt as to the literal interpretation of this prediction, for, as Keil remarks, “If there is to be an increase in the num-bet of the Jews when gathered out of their dispersion into all the world, above the number of their fathers, and therefore above the number of the Israelites in the time of Solomon and the first monarchs of the two kingdoms, Palestine will never furnish room enough for a nation multiplied like this.” The reference in the following verse to a spiritual renewal suggests the inquiry whether the reference here is not to such a gathering and restoration of Israel as that which St. Paul describes in Rom 11:1-36; when the branches that had been broken from the olive tree shall be again grafted into it, and all Israel shall be saved after the fullness of the Gentiles shall be, brought in. To Moses, and indeed to all the Old Testament prophets and saints, the Israel of God presented itself as a nation dwelling in a land given to it by God; but as the national Israel was the type of the spiritual Israel, and as Canaan was the type of the spiritual kingdom of God, the full import of what is said concerning the former is only to be perceived when it is viewed as realized in the latter. Certain it is that it was on this principle that the apostles interpreted the fulfillment of the Old Testament declarations concerning Israel, of which the explanation given by St. James of Amo 9:11, Amo 9:12 may be noted as an instructive example (Act 15:15-17). If the rebuilding of the ruined tabernacle of David is to be effected by “the residue of men” being brought to “seek after the Lord, and all the Gentiles upon whom his Name is called,” we need not shrink from interpreting this prophecy of Moses as referring to the restoration of Israel by the bringing in of Jew and Gentile into the one fold under the one Shepherd, the Shepherd of Israel (Joh 9:16).

Deu 30:6

The Lord will circumcise thine heart; “when thou wilt become better, God will help thereto (cf. Deu 10:16)” (Herxheimer). When Israel should return to the Lord, he would take away from them the evil heart of unbelief, and give them the new heart and the right spirit. “Qui pravis affectibus renunciat is circumcisus corde dicitur” (Rosenmller. Cf. Jer 31:33; Jer 32:39; Eze 11:19, etc.; Eze 36:26; Rom 2:29; Col 2:11).

Deu 30:8, Deu 30:9

Thou shalt return and obey; i.e. thou shalt again hearken (see Deu 30:9, where the same expression is thus rendered). These two verses are closely connected, the former expressing the condition on which the aspect expressed in the latter depends. They should be rendered accordingly, If thou shalt return then the Lord thy God, etc. (comp. Gen 42:38; Exo 4:23, where a similar construction occurs).

Deu 30:10

Israel would then be restored to the full enjoyment of privilege, would again enter into covenant union with the Almighty, and would be enriched with all the blessings of his favor (cf. Deu 28:11, Deu 28:63); only, however, on the indispensable condition of their hearkening to the voice of God and being obedient to his Law.

Deu 30:11-14

The fulfillment of this condition was not impossible or even difficult; for God had done everything to render it easy for them. The commandment of God was not hidden from them; literally, was not wonderful to them; i.e. hard to be understood or to perform (see the use of the Hebrew word in Psa 131:1; Pro 30:18); nor was it far off; it was not in heaveni.e. though heavenly in its source, it had not remained there, but had been revealedso that there was no need for any one to say, Who will ascend to heaven, and bring it down to us, that we may hear it, and do it? The idea is not, as Keil suggests, that of “an inaccessible height” which none could scale; nor is it, as suggested by Knobel, that of something “incomprehensible, impracticable, and superhuman;” it is simply a statement of fact that the Law had not been retained in heaven, but had been revealed to men. Nor was this revelation made in some far distant place across the sea, so that any need say, Who will go over the sea for us, and bring it unto us, that we may hear it, and do it? On the contrary, it was very near to them, had been disclosed in words so that they could utter it with their own mouth, converse over it, and ponder it in their hearts (cf. Isa 45:19; Jer 23:28; Rom 10:6). In the allusion to the sea, the representation is not that of depth (Targum Jon.), but that of distance.

Deu 30:15-20

Moses concludes by solemnly adjuring the people, as he had set before them, in his proclamation of the Law and in his preaching, good and evil, life and death, to choose the former and eschew the latter, to love and serve the Lord which is life, and to shun apostasy and disobedience which are death (cf. Deu 11:26, Deu 11:27).

Deu 30:17

(Cf. Deu 4:19.)

Deu 30:19

(Cf. Deu 4:26.)

Deu 30:20

For he is thy life; rather, for this is thy life; to love the Lord is really to live the true, the higher life (cf. Deu 4:40; Deu 32:47).

HOMILETICS

Deu 30:1-10

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 (Deu 30:9). 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 find (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 nations through 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 13:1-9 :10. 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 literaturea 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.

Deu 30:6

(comp. with Jer 30:1-24 :31-34, and Heb 8:6).

The old and new covenants.

It may not be uninstructive at this stage of homiletic teaching upon this book, to place on record the points of comparison and of contrast between the old and new covenants; i.e. between the covenant made through Moses and that propounded and sealed through the Lord Jesus Christ.

I. LET US NOTE THE POINTS OF COMPARISON.

1. Both are made with a people formed for God (Isa 43:21; 1Pe 2:9).

2. Both make God all in all (Deu 14:2; 1Co 6:20).

3. Both inculcate holiness (Deu 7:6; 1Pe 1:15).

4. Both of them are based on sacrifice (Heb 9:22, Heb 9:23).

5. Both teach a mediatorial administration (Lev 16:1-34.; Heb 8:6).

6. Both set before the people a future inheritance (Deu 12:1).

7. Both urge to duty by the impulse of gratitude (Deu 5:6; Heb 4:9).

8. Both appeal to fear as well as to hope (Deu 11:16; Heb 4:1).

II. THERE ARE ALSO POINTS OF CONTRAST.

1. In the form of the covenants.

(1) They differ as to the extent of their compass. One includes a nation, the other men of every nation.

(2) The spirituality of its genius, and paucity of definite rules and ritual is another mark of the New Testament covenant (cf. Rom 14:17).

(3) The new covenant has clearer revelations:

(a) Of the law of sacrifice (comp. Leviticus with Hebrews).

(b) Of the Divine character (Heb 1:1-14.).

(c) Of the destiny of mankind (Heb 10:25-31).

(d) Of the tenderness of the Divine concern for man as man (Luk 15:1-32.).

2. In their promissory grounds they differ quite as widely.

(1) The old covenant ensures objective good, if there is a subjective fitness for it; the new covenant promises subjective fitness that objective good may be secured. The one says, “Do this, and thou shalt live.” The other, “Live, and you will do this” (Deu 30:6).

(2) The security for the fulfillment of God’s promises to us is far more strikingly seen in Christ than it could possibly be under Moses (2Co 1:20).

(3) The certainty of the fulfillment of the conditions of the covenant by those who are included in it, is provided for under “grace,” as it was not under “Law.” This covenant is “ordered in all things and sure,” and is in no way contingent on the fickleness of human will. It is a “better covenant,” and is “established upon better promises.” And the reason of the difference is found in the fact that the first covenant was intended to serve an educational purpose, and so to prepare the way for the Lord Jesus Christ to bring in a greater and larger one, under which regeneration unto salvation should be certainly secured (Joh 6:37-40).

Deu 30:11-14

(comp. with Rom 10:6-13).

The word of faith.

No Christian preacher is likely ever to deal with these words of Moses without setting by the side thereof the words of the Apostle Paul respecting them, in which, indeed, we have the best possible exposition of and commentary upon them. We propose to give an outline Homily thereupon.

I. THERE IS A “WORD OF FAITH” WHICH, THOUGH ANTICIPATED IN THE OLDEN TIME, IS NOW MADE THE BURDEN OF CHRISTIAN PREACHING.

1. There is a grand thesis to be maintained throughout all time, viz. that Jesus is Lord (Rom 10:9; 1Co 12:3; Php 2:11).

2. There is a twofold duty required with reference thereto.

(1) Believing.

(2) Confessing, i.e.

(a) letting the faith cherished in the heart become a practical power in the life;

(b) letting the tongue speak for him;

(c) letting the noblest energy be spent for him.

We see why these two and just these are named. Believing is the attitude of the soul Godward. Confession is the attitude of the life manward. Both are required. A faith which can content itself without a confession, and a confession which has not its root in faith, are alike valueless.

3. There is a double effect of this double act.

(1) Faiththe Godward actis followed by “righteousness,” i.e. in Pauline usage, justification.

(2) Confessionthe manward lifeissues in “salvation,” i.e. the sound use of all our spiritual powers (cf. Act 4:9-12 (Greek) and 1Jn 1:7). The effects are as the duties. Justification is a right-setting before God. Salvation, a transformed life before man.

4. For all this we have the sure guarantee of God’s own Word (Rom 10:11-13).

II. THERE ARE SOME NOTEWORTHY FEATURES ABOUT THIS “WORD OF FAITH.” Moses had said, “It is not too hard, nor too high, nor too far off (cf. Hebrew), but it is very near,” etc. Paul quotes this with some variation, saying:

1. “It is near.” It speaks to man’s inner selfto his conscience.

2. “It is in thy mouth.” In words which can be uttered to the people and by them.

3. “It is in thine heart.” The word “heart,” being quoted from Moses, we take rather in its Hebrew sense, as meaning “understanding,” and thus the phrase would signify, “It is intelligible to you.” Being thus near, we have not to go to heaven to fetch a Savior, nor to the grave to fetch him from the dead. He came. The work is donedone for all, without distinction of persons. Doneonce and forever,

Hence

1. How large the encouragement to call on the Lord Jesus and be saved!

2. Men need not remain unsaved.

3. Men ought not to remain unsaved.

Deu 30:15-20

A dread alternative.

While handling substantially the same momentous themes, the aged lawgiver, as if the thought were oppressing him that he should very soon speak his last word, becomes more and more intensely earnest, and mingles a solemnity and pathos which may well be followed by those whose work it is to “warn every man, and teach every man in all wisdom,” that they may “present every man perfect in Christ Jesus.” Here is presented to us a series of considerations, which are cumulative in their force, and which should be deeply pondered in strict order of progress.

I. HERE IS A GREAT MASS OF TRUTH SET BEFORE MEN‘S CONSCIENCES AND HEARTS. There are a few words and phrases here given, in form most short and simple, yet in meaning how august! how deep! how high! They are such as theseGod,the Lord thy God,good,evil,life,death,blessing,cursing. “Dread words! whose meaning has no end, no bound.” There are immeasurable, yea, infinite realities behind them. And having once been lodged in the conscience with the significance which is theirs, no power can dislodge them, nor can any one cause it to be to the man as if he had never heard them.

II. THERE IS A GREAT DUTY WHICH PRESSES ON MEN WITH WHOM THIS TRUTH IS DEPOSITED. (See Deu 30:16, Deu 30:20.) To love the Lord, to obey him, to cleave to him, to walk in his ways, and to keep his commandments, and his statutes, and judgments,this is obviously the right course for men to follow. On many grounds.

1. The Lord God is holy, and all his commandments are so too; and it is intrinsically and manifestly right to follow what is holy.

2. As our Maker and Preserver, God has supreme claims on our loyalty of heart and life.

3. As our Lawgiver, he has the infinite right to require our obedience.

4. As our Infinite Benefactor, having commended his love towards us, having bought us with a price, he has a claim of love as well as a right of law. And it is not possible for a man to dispute this claim unless his nature is becoming so perverted that he begins to call evil good, or good evil.

III. THERE IS A GREAT BLESSING WHICH WILL FOLLOW OUR LOYALTY AND OBEDIENCE. This is so under the gospel, as really as under the Law. For the Law rested on a basis of gospel, and the gospel brings with it its own law. How can it be otherwise? The gospel call is, “Repent, believe, obey.” This is the precise and immutable order. The grace of God teaches us that “we should live soberly, righteously, and godly in this present world, looking for that blessed hope,” etc. And we know what is the promised issue: “Godliness hath promise of the life that now is, and of that which is to come.” “For God is our life and the length of our days.” Peace, joy, hope, and all joyful graces and blessings attend on a life which is in accordance with God’s will.

IV. IT IS NOT POSSIBLE THAT OPPOSITE MORAL COURSES SHOULD HAVE LIKE ISSUES. Men going in opposite directions, in a right line, on a plane surface, from the same point, can never meet. If to love and obey God be good and tends to good, then the reverse must be evil, and can work nothing but evil. And such ill effects must, for aught we know, go on forever and ever, unless something or some being interposes (Deu 30:18). The prolongation of Israel’s life in the Promised Land, even though they reached it in peace, would depend on the continuity of their obedience to their God. They rebelled. Their kingdom was broken up; their people were carried captive; and the sad story already rehearsed became theirs. And if now men quit the leadership of the Lord Jesus Christ, there will bethere must be, a sorer condemnation than for those who rebelled against the Law of Moses (Heb 6:1-20; Heb 9:1-28; Heb 10:1-39.; Joh 3:36). The outlook for the despisers of Christ, in the next life, is darkness without a gleam of the light of hope in the distant horizon. And even in this life nothing but woe can possibly be to him who striveth with his Maker.

V. THERE ARE WITNESSES THAT WE HAVE NOT BEEN LEFT UNDIRECTED AND UN–WARNED. (Deu 30:19.) Compare with this solemn adjuration of Moses that of Paul in Act 20:26, Act 20:27; Php 1:8. “Heaven” was witness. For every warning given to men in God’s Name is known and received on high. “Earth“ is witness, for the record of the warning is published to the world. And the warning itself was heard by thousands of ears, and was heard of by many thousands more. By the very directions of our Lord, we are to proclaim to the many, not to whisper to a few.

VI. SUCH OPEN HERALDING SHOULD PREVENT ANY ONE WHO HEARS THE MESSAGE FROM CHERISHING THE HOPE OF SCREENING HIMSELF UNDER FALSE PRETENCES. The following passages may be compared with our text:Eze 33:2-5, Eze 33:9; Mat 12:41, Mat 12:42; Mat 8:11, Mat 8:12. If any one, having heard the gospel message in all its fullness and freeness, should ever attempt to throw the blame of his destruction upon others, the light of eternity will be to his complete unmasking and discomfiture. No false pretences will stand in the judgment (Psa 1:1-6.).

VII. AN OUTLOOK SUCH AS THIS MAY WELL GIVE A DEEP AND DEEPENING EARNESTNESS TO A PREACHER‘S TONE. Specially:

1. If he is nearing the close of his course.

2. If a year is approaching its close.

3. If he realizes the thought that soon, very soon, some of his hearers may be in the eternal world.

4. If he gives due heed to the thought that, even apart from the possible nearness of the next life, the accidents of time may make the period exceedingly short for teaching and warning any one individual.

VIII. AFTER ALL, THERE IS A LIMIT BEYOND WHICH NO HERALD FOR GOD CAN GO. He may teach and warn and plead, but when he has done thatwhere his responsibility ends, that of the hearer begins; Mat 8:19, “therefore choose life.” The preacher witnesses. The hearer must be left alone with God and his own conscience to decide the all-important question, on which a whole eternity depends. Man can direct his fellowman to God. He may plead and beseech, even weeping. He may, as in Christ’s stead, pray, “Be reconciled to God.” But on the hearer alone the full responsibility for the final step must rest. We may point to God: but we cannot come between the soul and God. We can herald the way: but we cannot lead the soul along the paths of righteousness (Eze 33:4). Hence the final word must be, “Choose life.” “Choose ye this day whom ye will serve.” With the power of free choice man cannot interfere. With it God will not trifle. And what should be the effect of such an appeal, but to shut the sinner up alone with his God, that between him and Heaven the great matters of life and death may be decided, and that, with the judgment seat alone in view, in full sincerity of soul, the sinner, pressed with the weight of the Divine claims, may then and there “repent,” and “yield himself unto God?” And if then, conscious of the feebleness of a will weakened by so oft determining on the wrong side, he cries, “Lord, help me, and I will be thine forever,” a regal love shall cancel past sin and completely forgive; and a gracious power shall cure the weakness and perfectly restore!

HOMILIES BY J. ORR

Deu 30:1-10

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 ita 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 12:9-14; 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 (Deu 30:5). 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 (Deu 30:2). 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 dowhat, 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 devicesto take the reins upon his own neck, and plunge wildly away into sin’s wildernesses?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; Hos 14:1-9.).

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 conversionleading, drawing, striving, enlightening, aiding; nay, it is this gracious action 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; Joh 6:37; 1Jn 1:9). There is:

1. Forgiveness, with reversal of sentence of rejection (Deu 30:3).

2. Redemption from bondage (Deu 30:3, Deu 30:4; Col 1:13).

3. Restoration to inheritance (Deu 30:5; Eph 1:14).

4. A new heart and spirit (Deu 30:6).

5. Deliverance from enemies (Deu 30:7; 2Th 1:5, 2Th 1:6).

6. Untold blessings (Deu 30:9; Eph 1:3).J.O.

Deu 30:11-14

The word of faith.

Paul, in Rom 10:6-10, applies these words to the “righteousness of faith,” and contrasts them with the voice of the Law, which is, “The man which doeth those things shall live by them” (Rom 10:5). That this application is not a mere accommodation of the words of Moses to a new subject, will be evident from a brief consideration.

I. ISRAEL AND THE “RIGHTEOUSNESS OF FAITH.” The constitution under which Israel was placed, while formally a legal, was practically an evangelical one. On the legal footing, on any other footing than that of the “righteousness of faith,” the statement that the commandment was neither far to seek nor difficult to obey would not have been true. The Law, as requiring perfect holiness, obedience unvarying and uninterrupted, prescribed as the condition of life (Rom 10:5) that which no one on earth, saint or sinnerthe sinner’s Savior only exceptedhas ever rendered. It was certainly “nigh,” but, as a “ministration of death””of condemnation” (2Co 3:7, 2Co 3:9), its nighness was no boon. How, then, was the curse averted or acceptance made possible? Not by the ability of the Israelite to yield an obedience adequate to the Law’s requirements, but by the introduction of the principle of grace. Sin was forgiven, and, shortcoming notwithstanding, the sincere worshipper accepted in “his full purpose of, and endeavor after, new obedience;” or rather, in view of his faith, of that spiritual trust in Jehovah in which these strivings after obedience had their origin (Gen 15:6; Psa 32:1, Psa 32:2). The hidden ground of this acceptance was Christ, now manifested in the preaching of the gospel (Rom 10:1-21.). From this point of view, the commandment no longer towered above the Israelite, stern and forbidding, launching out curses against him, and filling him with dread and dismay; but its precepts were sweet and consolatory to him, and only filled him with the greater delight and love the longer he meditated on them or practiced himself in obeying them (Psa 19:7-14; Psa 119:1-176.). It is in this evangelical spirit we are undoubtedly to read these exhortations of Moses, whose standpoint, therefore, essentially harmonizes with that of Paul.

II. ISRAEL AND THE NIGHNESS OF THE COMMANDMENT. “He hath showed thee, O man, what is good” (Mic 6:8). God had written to Israel the great things of his Law (Hos 8:12). He had made known his Name, his precepts, the conditions of acceptable service, the way of life; had given that people a revelation, full, clear, adequate, adapted to their mental stature, and to their condition as sinners. This takes for granted the underlying evangelical element above referred to. Without that, the “commandment” would but have mocked their weakness. And it is this evangelical element in Moses’ “commandment” which comes clearly to light in Christ, and which is embodied in Paul’s doctrine of the “righteousness of faith.” The words of this passage apply with increased force to the historical revelation of the Savior. They strikingly suggest:

1. That man needs a revelation.

2. That he instinctively craves for one: “Who shall go up?” etc.

3. That he would sometimes make great sacrifices in order to get one: “Go up to heaven;” “go over the sea.”

But the revelation which man needs most of all is the revelation of a Savior. He wants to know how he can escape from sin, from guilt, from wrath, from bondage; how he can be restored to holiness, to peace, to blessedness. The “commandment,” in its wider sense, gave him this knowledge in part; the full discovery is in the gospel. The Word, in the preaching of this gospel, as well as in the circulation of copies of the Scriptures, and the innumerable opportunities enjoyed in Christian lands of getting acquainted with the way of life, has now come very nigh to us. It is in our mouths and in our hearts, while the salvation which the Word makes known is as readily available as the Word itself is simple and intelligible. “If thou shalt confess,” etc. (Rom 10:9).

III. ISRAEL AND THE PRACTICABLENESS OF OBEDIENCE. The word which Moses gave was one which could be obeyednay, obedience to which was easy. Only, however, provided there was circumcision of heart (Rom 10:6)a sincere willingness to know and to do God’s will (Joh 7:17). To the natural heart the commandment is hard, and must always remain so. This, again, shows that the obedience Moses has in view is the spiritual, though not faultless, obedience of the believing and renewed heartthe result of possession of and standing in the righteousness of faith. Only through faith relying on a word of grace, and apprehending mercy in the character of God, is such obedience possible. Ability to render it is included in that “being saved,” which Paul posits as a result of believing with the heart in the crucified and risen Christ (Rom 10:9). Observe, further, how the Law, with all its apparent complexity and cumbrousness, resolves itself in Moses’ hands into one “commandment” (Rom 10:11). It is this which makes the Law simple, just as it is the simplicity of the gospel that it reduces all “works of God” to the one work of “believing on him whom he hath sent” (Joh 6:29). Amidst the multiplicity of commands, there was but one real commandthat of loving the Lord their God (Deu 6:4; Deu 10:12; Deu 10:6, Deu 10:10, Deu 10:16, Deu 10:20). In love is implied faiththe knowing and believing the love which God has to us. Love is faith’s response to the revelation God makes of himself to man. Faith is thus the condition:

1. Of justification.

2. Of acceptableness in obedience.

3. Of power to render obedience.J.O.

Deu 30:15-20

A last word.

I. AN ALTERNATIVE. Life and death; good and evil (Deu 30:15); blessing and cursing (Deu 30:19). An alternative for the nation, but also for the individual. “Life” is more than existenceit is holy and happy existence. “Death” is not equivalent to non-existence. As respects the natural life, it is the separation of the living, thinking principle from the body, and is compatible with the survival of the soul in a future state. As respects the spiritual lifethat life which the believer has, and the unbeliever has not, even now, while yet both have conscious being (1Jn 5:12)death is the cessation in the soul of all holy, spiritual functions, implying, indeed, a state of moral ruin, destruction, and disorganization, but by no means the wiping out of consciousness. “Eternal death”a phrase not scriptural, though “eternal punishment” is (Mat 25:46)is not held by any one to mean “eternal existence in suffering;” but it is believed that a being who exists eternally, and exists consciously, whether in actual suffering or not, may yet in a very true sense be “dead.” “Death,” in this verse (Deu 30:15), is deemed compatible with experience of “evil.” How strange that between such alternatives there should be a moment’s hesitation!

II. A WARNING. (Deu 30:17, Deu 30:18.) If the heart is drawn away from God, and turns to idols, i.e. sets up any other objects in God’s place, and forbears to give to God his proper love and honor, he whose heart does this, or the nation if it does so, shall surely perish.

1. An awful end.

2. A certain end.

3. An end of which due warning has been given.

III. AN APPEAL. (Deu 30:19, Deu 30:20.) “Therefore choose life,” etc. On which note:

1. That choice or moral determination underlies our salvation.

2. That choice underlies the possibility of love to God.

3. That one deep choice in the heart’s center underlies all the separate acts of choice involved in a life of obedience.

4. That the choice God wishes involves the choosing of himself, with a view to love him, to obey him, and to cleave to him.

5. That the choice of God is the choice of life, and carries all lesser good with it.J.O.

Deu 30:19

Nature a witness.

(See for other instances, Deu 4:26; Deu 31:28; Deu 32:1; Isa 1:2.) The invocation of heaven and earth as witnesses turns on deep principles. They are “called to record”

I. BECAUSE THE MIND RECOGNIZES THEIR PRESENCE AS WITNESSES OF ITS TRANSACTIONS. It projects its own consciousness on its surroundings, and feels as if earth and sky, sun, moon, rock, river, tree, mountain, were not inanimate but animate and sympathetic witnesses of its doings. It attaches its own thoughts to the outward objects. In presence of the scene of any great transaction, it feels as if the place retained its memory; still spoke to it of the past; thought, felt, rejoiced, accused, praised, according to the nature of the deed. Define as we will this feeling of a “Presence” in naturethis “sense of something far more deeply interfused,” which we inevitably carry with us into our relations with the outward universeit is a fact in consciousness, and furnishes a basis for such appeals as those of Moses.

II. BECAUSE GOD IS PRESENT IN HEAVEN AND EARTH AS A WITNESS OF WHAT IS DONE. (Cf. Mat 5:34, Mat 5:35.) Heaven is his throne; earth, his footstool. He is present in them, upholding them by the word of his power, and through them is a true witness of all we say and do.

III. BECAUSE HEAVEN AND EARTH ARE CREATURES THEMSELVES CONSPICUOUSLY FULFILLING THE ENDS OF THEIR CREATION. The universe as a whole is thus a standing protest against the apostasy and self-willedness of the sinner (Isa 1:1, Isa 1:2). It bears witness against him by its very fidelity to its Creator. “They continue this clay according to thine ordinances, for all are thy servants” (Psa 119:91).

IV. BECAUSE HEAVEN AND EARTH ARE SIGNAL MONUMENTS OF THE DIVINE FAITHFULNESS AND IMMUTABILITY. (Psa 119:89, Psa 119:90.) They testify to the reign of law, to God’s constancy of purpose, to the uniformity and inflexibility of his rule. They dash the sinner’s hopes of his Word failing, of his threatenings not being put in force.

V. BECAUSE HEAVEN AND EARTH RETAIN AN ACTUAL RECORD OF WHAT IS DONE IN THEIR PRESENCEa record which may admit of being produced. This is simple truth of science.

VI. BECAUSE HEAVEN AND EARTH ARE INTERESTED SPECTATORS OF WHAT IS BEING DONE. They have shared in the consequences of man’s transgression; they will share in the glory of the manifestation of the sons of God. They wait the day of their redemption with earnest expectation (Rom 8:19-23).

That Moses, in connection with his appeal to the people, summoned heaven and earth to witness, was an evidence:

1. Of the solemnity of this appeal. It must be a matter of momentous importance when the universe is called in to witness it.

2. Of the rationality of this appeal. Nature and nature’s God were on his side. He had the universe with him, though a foolish people might reject his counsel.

3. Of the enduringness of the issues which depended on this appeal. Neither the blessing nor the curse would work themselves out in a day. It needed lasting witnesses to take account of the fulfillment of God’s words.J.O.

HOMILIES BY D. DAVIES

Deu 30:1-10

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 principlea 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 folliesthis 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 hearta 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 issuetiffs 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.

Deu 30:11-14

Revealed truth clear and available.

Dishonest minds are wont to plead that religious truth is recondite, self-contradictory, hard to be understood. Its obligations too, they aver, are impracticable, beyond the power of man to fulfill. Self-indulgence and impiety have never yet failed to frame excuses for their rejection of the Divine Word. But excuses avail them nothing. The indolent man has for long ages past learnt to say, “There is a lion in the path.” Honest investigation soon finds the truth of God “worthy of all acceptation.”

I. OBSERVE THE AUTHORITY OF GOD‘S WORD. It is a “commandment.” It comes to men with all the character of a law. It is not possible that we should treat it as we please. We are not permitted to mutilate or dismember itnot permitted to accept a part and reject a part. As in a tree the living sap runs into every branch and twig and leaf, so that we cannot pluck the tiniest part without breaking the vital current; so every part of God’s Scripture is instinct with high authority, nor can we neglect the least commandment without defying the majesty of heaven. We are bound to bow our wills to it; it will, in no degree, bend its requirements to suit our tastes.

II. THE PERSPICUITY OF GOD‘S WORD. Its essential truths are within the compass of every mind. Every man knows what it is to love; that love is due from each man to his Maker. Every child knows what obedience means; that obedience is due to the Father of our spirits. Truly, some facts concerning the eternal world are so profound that, like ocean-depths, human reason cannot fathom them. But these are not the facts which lie at the foundation of man’s safety and hope. The practical duties which appertain to virtue and well-being are so plain that even a child may understand. Whatever difficulty lies in the way of human obedience, it does not lie in the haze or uncertain meaning of the revelation. The difficulty is within a man, not without him. The objects of faith are clearly revealed; we want only an eye to discern them.

III. THE ACCOMMODATENESS OF GOD‘S WORD. On the part of scriptural truth, there is an exquisite fitness to meet the capacity of men’s minds and the needs of their souls. “The word is nigh thee; yea, in thy very heart.” There is perfect accord between the constitution of the man and the contents of revelation. The Bible is the counterpart and complement of conscience. It is obvious that the Lord of conscience is Lord of Scripture also. The Bible says, “Thou hast sinned;” and conscience admits the fact. The Bible says, “Thou art helpless to save thyself;” and conscience knows it true. The Bible declares that happiness is inseparable from obedience; and conscience feels that it is so. There is a living witness in every man (until gagged by sin) which testifies to the authority and necessity and reasonableness of God’s Law.

IV. THE PRACTICALNESS OF GOD‘S WORD. “That thou mayest do it.” Religious truth is not revealed to gratify a prurient curiosity, not to afford matter for speculation, but solely to promote obedience. To know God’s requirements will bring us no advantage unless we heartily and loyally do them. Accurate and orthodox beliefs convey, in themselves, no life nor joy. Right belief is barren and abortive until it brings forth active obedience. We are not to be judged at God’s tribunal for our opinions or theories, nor for our religious creeds; we are to be judged of “the deeds done in the body.” “I was hungry, and ye gave me meat,” will be the grounds of the judicial verdict. Practical service is the end and purpose of Divine revelation.D.

Deu 30:15-20

An alternative choice.

The prophet’s power to persuade and influence a people is greatunspeakably great; yet it is not irresistible. It has its limits. After all that has been said to him, a man feels that the determination and choice rest within himself. Reason may be convinced; judgment may give a decided verdict; still inclination may inordinately lean to the weaker side, and baffle all prudent calculations. The intense eagerness of Moses for the people’s weal is a sublime spectacle of generous devotementan unparalleled instance of ardent patriotism. Calling up all his powers of persuasive and passionate appeal, he makes a final effort to win the tribes for God. We have here

I. ALTERNATIVE LINES OF CONDUCT. All possible courses of life are reduced to twoone of which every man must take; a third course is excluded. The two are separately described.

1. The course of loyalty is described:

(1) By the man‘s state of heart. “To love the Lord thy God.” This determines all that followsthe root out of which all flowers and fruits of obedience spring. This love arises from a right appreciation of God. “He is thy life,” yea, the life of thy life. Without him, life is a shadowa dreamoutside showy. “In him we live.” “Christ is our life”the Source of all strength and goodness and joy. This love arises from near relationship. He is our God; he has entered into loving covenant with usjoined forever his interests with ours.

(2) By the man‘s habit of life. He “walks in God’s ways.” In those ways he finds God. It is the King’s highway. He has daily companionship with Jehovah. All his tastes and wishes are gratified. His will is sweetly acquiescent in God’s will. He steadily makes advancement in the beauteous life. He does not halt; he walks.

(3) By his practical obedience. “He keeps his commandments and his statutes.” He keeps them in memory, and has regard to them in every step he takes. They are written upon the tablet of his heart; they shine out in lustrous characters in all his actions. He guards them from the assaults of others. As the stone tablets of the Decalogue were preserved in the ark of the covenant, so in the more capacious ark of a good man’s heart, the commandments of God are kept.

2. So, also, the course of disloyalty is portrayed:

(1) As a dislike of God. “If thine heart turn away.” Through ignorance, or prejudice, or pride, or sensual indulgence, men grow in dislike of God, until his very Name is odioushis presence a very hell. Repugnance to God is the livery they wear.

(2) Is wanton deafness. “So that thou wilt not hear.” The ear is only an instrument; the effective power comes from a deeper source. We gradually bring ourselves into a condition in which we hear only what we wish to hear. The bulk of men have made themselves deaf to God’s voice.

(3) Is weak compliance to temptation. Thou “shall be drawn away.” The habit of most men is to float with the stream. They yield thoughtlessly to the influence of public example. They do as others do, speak as others dictate.

(4) As ignoble service of idols. “And worship other gods.” Man must worship somewhat. It is a necessity of his being. He is not self-contained; nor can he be satisfied out of himself. He worships power, wealth, fashion, social fame, fate, the devil.

II. ALTERNATIVE EXPERIENCE.

1. The course of loyality secures:

(1) All real good. The good is not always apparentnot always immediate. Yet even the experiences of pain and calamity prove ultimately to the obedient soul a real good. The storms of winter are as needful to the best life as the warm breath of spring. All that is wise, pure, excellent, elevating, noble, useful, is to be gained in the pathway of obedience. Every stage accomplished is a new installment of good.

(2) It secures increase of numbers. Rapid multiplication was, humanly speaking, Israel’s security. By this means, they could outnumber their foes. Through our children, blessing and gladness come. So is it in spiritual things. We taste the highest joy when we become the channels of Christ’s life to men. We long to have many genial companions in the road to heaven.

(3) It secures Divine blessing. “The Lord thy God shall bless thee.” External possessions contain no blessing in themselves. The richest landsthe fairest scenes on earth, are stripped of charm, so long as they are enveloped in absolute darkness. It is the light of God’s favor that converts possession into blessing. Hence the little of the righteous is better than the abundance of the wicked. If God’s blessing be on our estates, that makes them secure. That blessing is the core and marrow of true prosperity. That blessing alone gives fragrance and gladness to life. This blessing is secured by the oath of God.

2. But the course of disloyalty is marked by the opposite experience.

(1) It is an experience of evil. The table may groan under the profusion of dainty food, but there is a scarcity of food for the soul. The body may be pampered, but there is leanness in the spirit. Riches may increase, but they daily corrupt the mind. There may be noisy laughter, but it only covers inner sadness and hidden grief. No sorrow is sanctified. The real man is starved and ruined.

(2) There is distressing insecurity. We are rich today; we may be paupers tomorrow. “Ye shall not prolong your days in the land.” Apart from God’s favor, we have not a day’s lease of lifenot the certainty that any possession of ours shall continue. We dwell on the verge of a volcano. The earth quivers under our feet.

(3) There is a sense of the Divine curse. A life of disloyalty is a life of constant warfare with Goda conflict with Omnipotence. Every plan which impious men make is a plan to elude and defeat God. And they know they cannot permanently succeed. There is a dark pall overhanging every prospecta night of gloom closing in their little day. The curse of a good man is an awful calamity: what must God’s curse include?

III. ALTERNATIVE DESTINY.

1. The destiny of the good man is life. This means life in its fullest measure, in its highest form, in its perpetual developments. Gradually all the elements of weakness and pain and decay shall be eliminated. Compared with the future life of the righteous, the present life is but childhoodthe feebleness and ignorance of infancy. The life which is promised to the righteous is nothing less than the life of God. “We shall be like him.”

2. The destiny of disloyalty is destruction. “Ye shall surely perish.” This includes disappointmentthe sudden collapse of all earthly hopes. It embraces shame and public reproach. The disloyal will be the laughing-stock of the universe. They shall be covered with confusion. This dark destiny includes poignant remorse. The unrighteous will know, to their deepest grief, that they might have been saved if they would. Such despair baffles all description.

IV. INSTANT CHOICE DEMANDED. We cannot do other than admire the condescension of God in pleading so pathetically with men.

1. There is full instruction. “I have set before thee life and death.” Every element of needed information is furnished; and personal examination of spiritual facts is expected. Every man is bound to investigate, to ponder, to judge.

2. There is authoritative command. “I command thee.” On the side of righteous precept there is supreme authority. Every appeal of God is an appeal to the noblest part of our natureto conscience. Every solicitation of the tempter is an appeal to appetite and passion.

3. There is tender entreaty. To the activities of wisdom and authority is added the impulse of love. If man’s benevolent love prompt him to use all measures to turn the disloyal unto God; how much deeper must be the love of God, of which man’s affection is but a faint adumbration! With all the pathos which human sympathy can lend to entreaty Moses pleads, “therefore choose life.”

4. Heaven and earth are summoned to hear the solemn charge. Angels note the fidelity of God’s prophets. All heaven is interested in man’s obedience. The joy of heaven rises to new heights with every accession of loyal subjects. And all the inhabitants of earth are interested in our obedience, whether they feel that interest or not. The future history of this world is in our handsis being molded by our deeds. What we are today determines what the next generation will be. Each man who hears the heavenly summons makes decision straightway, if not in form, yet in reality. Each man is writing the epitaph for his tombpreparing his verdict for the last assize! Can we not today forecast our final destiny?D.

HOMILIES BY R.M. EDGAR

Deu 30:1-10

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 d’etre 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 restoredif restored they are to beto 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.

Deu 30:11-14

The revelation at man’s door.

We have a very beautiful thought inserted by Moses regarding the proximity and handinessif we may be allowed the thoughtof God’s commandments. It is used by Paul in the same connection, and so adapted to the gospel as to show its practical tenor (Rom 10:6-9). And here we would observe

I. EXTRAVAGANT NOTIONS ARE ENTERTAINED OF WHAT A DIVINE REVELATION OUGHT TO BE. It is thought that it should be some far-away affair, to which none but seraphic spirits could soar; as high as heaven, and requiring vast powers and efforts to reach. Or it is thought to be as recondite as matters lying in the deep-sea bed, demanding such diving apparatus as practically to put it out of reach of ordinary mortals. This is the favorite notion of the self-confident critics, that a Divine revelation must be something attainable only by scholars, appreciable only by the geniuses of mankind.

II. BUT AS A MATTER OF FACT, GOD‘S REVELATION COMES DOWN TO EVERY MAN‘S DOOR. God came down to Mount Sinai, and spoke to the people directly. The trouble then was that he was too neartoo homely; they wished him further away. Then prophets came, and for fifteen hundred years the word was brought very nigh to men. At last God’s Son became incarnate, and was each man’s Brother, and brought the message so close to men that only the proud escaped it. The whole genius of revelation is contained in the remarkable words, “I thank thee, O Father, Lord of heaven and earth, because thou hast hid these things from the wise and prudent, and hast revealed them unto babes. Even so, Father: for so it seemed good in thy sight” (Mat 11:25, Mat 11:26). The revelation is for babes; for men of a childlikenot a childishspirit; for men who have laid aside their pride and presumption, and can take truth trustfully from the Infinite Father.

The idea is surely monstrous that God cannot break his Divine bread small enough for his human children; that none but men of a certain mental caliber can get hold of the food or digest it. It is surely a diviner plan to bring the truth so plainly home that none have any excuse for rejecting it.

III. LET EACH OF US GIVE UP OUR GRAND EXCURSIONS BOTH SKYWARD AND SEAWARD, AND RECEIVE GOD‘S MESSAGE BROUGHT NEAR US BY HIS SON. Pride is forever leading men upon some aerial or aquatic adventure, searching the heights of heaven on the wing of fancy or of speculation, or exploring the deepest depths, professedly to find truth and God. Philosophy is invoked, and everything brought to the test of it. Now, all this must be sacrificed before we receive the truth. We must humble ourselves, and recognize the truth brought in Jesus Christ to our very door. If we required terrific effort to reach the truth, we would boast that we had succeeded through that effort. If it depended on great mental powers and struggle, we would take credit for both. But the fact is, it is brought so near to each of us, and so plainly home, that not one of us can boast of our discovery, but only chide ourselves that it was so long near us and so long overlooked!

IV. IT IS HERE THAT WE MUST BEGIN WITH THE JEWS. As a rule, they are so puffed up with pride and serf-importance, that the gospel is overlooked in its glorious proximity and adaptation. They think they are such linguists and such thinkers that none can instruct them, and the result is that the simplicity of the gospel escapes their notice altogether. The grandeur of what is simple and comprehensible by all who are not too proud to consider it must be urged with earnestness. The apologetic now needed is, not what follows speculation to its utmost height or utmost depth, and boasts itself of learning as great as the objector has; but what takes its firm stand upon the simplicity of revelation as the supreme proof that it is Divine. It seems to us that some of the apologetic to which we are now treated is as pedantic as those it desires to convince, and, in a contest of mere pedantry, it is sure to be defeated. Rather should we assure men that it is pedantry and pride which keeps them from discovering the wondrous revelation that lies so near us. Let Gentile and Jew give up the weary wandering, the “will-o’-the-wisp” work of pride, and recognize the God who is knocking at each man’s door.R.M.E.

Deu 30:15-20

Death and life set before the people.

In this earnest word which concludes a section of his address to the people, Moses is summing up his deliverance. It has been called by Havernick “the classic passage” upon the subject of death and life as understood in Old Testament times. “Shut out from the true community of life (Lebensgemeinschaft),” says Havernick,” the sinner puts in only a pretended life (Scheinleben), without God, enduring and promoting ruin in himself, until death physical, with its terrors, overtakes him. The Divine penalty manifests itself to the sinner as death.” Let us consider what is here suggested. And

I. GOD IS THE FOUNTAIN OF LIFE. He was before all things; in him they live and move and have their being; by him all things consist. Life physical is from him; but so also, and in a much fuller fashion, is life spiritual. The inner man is from him, and depends upon him for sustenance. And when his only begotten Son came into the world, he gave him to have life in himself (Joh 5:26), so that of him it could alone be said, “In him was life, and the life was the light of men” (Joh 1:4). We recognize in God, therefore,” the Fountain of living waters,” from which, to their own great damage, men are separating themselves, as if the broken cisterns of their own hewing could ever slake their thirst (Jer 2:13).

II. LOVE ATTACHES US TO THIS SPIRITUAL FOUNTAIN. As we love God with all our heart, and soul, and mind, and strength, we find that we have begun to live. On the other hand, the loveless life is only a pretended life, and carries within itself the “Anathema Maranatha” (cf. 1Co 16:22). Love places our heart at a level with God’s, and the riches of his life flow into us. As Emerson, writing of gifts, says, “The gift, to be true, must be the flowing of the giver unto me, correspondent to my flowing unto him. When the waters are at a level, then my goods pass to him and his to me. All his are mine, all mine his.” It is exactly in this magnanimous spirit God deals with those who love him. All his life and fullness flow down to us; we cannot, of course, take all in-our measure is a small one, but we are filled up to our capacity with all the fullness of God (Eph 3:18).

III. LOVE GIVES BIRTH TO NEW OBEDIENCE. If we love God, we shall keep his commandments (Joh 14:15). In the eye of love, his commandments are not grievous (1Jn 5:3). Our meat is found in doing the will of him that sends us, and in finishing his work (Joh 4:34). We say with the Master, “I delight to do thy will, O my God; yea, thy Law is within my heart” (Psa 40:8). And so, in the terms of the passage before us, we walk in God’s ways, and keep his commandments and statutes and judgments.

Now, this obedience strengthens the spiritual life. Just as exercise invigorates the body, so work of a spiritual kind invigorates the soul. We not only find rest in coming to Jesus, but refreshment in taking on us his yoke and his burden (Mat 11:28-30).

IV. SUCH A LIFE OF ATTACHMENT AND OBEDIENCE UNTO GOD TENDS TO PERPETUATE OUR POWER AND EXISTENCE. Other things being equal, a religious life tends to perpetuate physical power. The calm which pervades the faculties, the wholesome exercise which devotedness to God administers, the deliverance from fear which religion bestows in face of all possible vicissitude and change,all this favors health and longevity. Of course, Christianity does not need now such outward testimonies as these. Many saints are sickly, and die young; but religion never made their sickness a whir more serious, nor shortened their career by a single day. They would have been less easy in their sickness, and it would have cut their thread of life more quickly, had they been strangers to its solaces and joys.

V. SEPARATION FROM THE SOURCE OF LIFE IS DEATH INDEED. In this striking passage, while “good” and “life” go together, so do “death” and “evil.” The idea in death is not cessation of existence, but separation from God. Adam and Eve died the day they doubted God’s love and ate the fruit. They ceased not to exist that day, but died out of fellowship with God. Hence we are not to associate an annihilation view with the Biblical idea of death. Men die when they are separated from God as really as the branch broken from the stem. Sin is the mother of Death (Jas 1:15). It brings it forth, because it separates the soul from him who is the Fountain of life.

The Jews found in their national experience how deadly a thing it is to disobey their God and to depart from him. Nor shall their calamities cease till they return to him. Meanwhile, may we see to it that we cleave trustfully and lovingly to God, and have increasing life in his favor!R.M.E.

Fuente: The Complete Pulpit Commentary

Ver. 1. When all these things are come upon thee, &c. Houbigant supposes this verse prophetical, and, in that view, renders it thus: It shall come to pass when all these things are come upon thee, the blessings and the curses which I have set before thee, thou shalt recover thy understanding among all the nations whither the Lord thy God hath driven thee; and thou shalt return unto the Lord thy God, &c. A prophecy, which, he thinks, has reference to a future and complete restoration of the Jews; as it can never be said, that, upon any restoration hitherto, they and their children have obeyed the Lord with all their heart, and with all their soul.

Fuente: Commentary on the Holy Bible by Thomas Coke

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.

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 , 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). , not , 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.]. 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. ( as it is alternately pointed by Masoretic punctuators) from 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 . 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 willhave compassion again upon thy captivity?) Others: He will return with thy captives and, sq., (?). The repeated 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 to Moses knows only the entire conversion of Israel as a nationcorresponds now the blessing of the here announced enlargement. Its fulfillment through the Israel from all the ends of the world, as was perhaps intimated by the 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 promisesas is certainly true in regard to the original promise made to Abraham, Gen 17:6are 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. 8:16quoting the words of Moses as repeated by Jeremiahin 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. 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 .

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 Israels 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) Israels 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 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 both as to the nationality and as to Canaan, the 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 Gods 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.].

Fuente: A Commentary on the Holy Scriptures, Critical, Doctrinal, and Homiletical by Lange

CONTENTS

This is a very interesting chapter. It contains much solemn exhortation: but it is full of divine mercies, as if the LORD intended to manifest to Israel, after what had been delivered of threatenings in the two preceding chapters, that it is in mercy the LORD delighteth. Here is a provision made for the penitent sinner to return, and life and death are set before him.

Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)

It is a sweet feature of the old church, and which the Reader should never overlook, that it had an eye all along to the dispersion of Israel, and to their gathering again. See Lev 26:44-45 .

Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)

Deu 30

‘The word is very nigh unto thee.’ In one of his poems Lowell tells the story of an ancient prophet who made a pilgrimage into the wilderness until he reached Mount Sinai. God’s presence had deserted him, and he thought that there, if anywhere, he should find it again. As he engaged in prayer on Sinai, expecting some strange and startling answer, the moss at his feet unfolded, and a violet showed itself through the moss. Then he remembered that just before he left home his little daughter had come running to him, offering him a nosegay of these very flowers. They grew at his own door; he saw them day by day; he had travelled all that distance for a message that had been very nigh unto him all the time.

Love and Obedience (v. 15-20). A poor, half-witted girl suffering from arrested brain-development, was taken into a school opened by a group of benevolent ladies. The leader of the enterprise was known as Mistress Mary, and the forlorn girl loved her dearly. One day in San Francisco the half-witted scholar was in one of the upper storeys of a cheap clothing factory when fire broke out. To come back down the staircase was impossible. The crowd shouted to her to leap into a blanket that they held out. But she looked down and was petrified by fright, for she knew not the voice of strangers. At length Mistress Mary appeared. She cried in a clear, sweet voice, ‘Leap, darling, leap!’ And the half-paralysed child, recognizing the voice she loved, obeyed. She leaped, swooning as she fell through the air, but was saved.

Christ’s Nearness to His People (a Christmas Sermon)

Deu 30:14

Our Lord was known by many titles The Christ or Messiah, Jesus or Joshua the Saviour, the Lamb of God, the Vine, the Door, the Good Shepherd, the Son of Man, and many others. Perhaps no title is more fitting than the ‘Word,’ for He came to reveal God to man, to reveal the will and mind of the Father, just as a word spoken reveals the thought which gave it birth and being. And the Word is very nigh. In other language, Christ is very near.

I. His Nearness to those whose Love and Desire is Set upon Him. The idea of an actual and real presence of the Lord Jesus is a stumbling-block to some men. These men cannot receive such a doctrine, neither can they realize it. Now the presence of Christ to the Christian is no fancy of the imagination and no mere uncertainty, but it is a real and personal presence, with power to help and power to guide, and a presence to Whom we may speak with a reasonable certainty of being heard and helped and blessed.

II. A Christmastide Nearness. In very deed the Word is nigh unto us on this day. A great opportunity is at hand. Loving hearts must open on Christmas Day with all the affection of which they are capable to receive Him; and stony hearts, ana sinful hearts, and indifferent hearts, and selfish hearts, and hearts of all kinds, for there will be a blessing for them all. The Word is very nigh with life and hope and promise, and fair prospect, and the offer of a great future.

III. His Sacramental Presence. Jesus is never nearer to us, perhaps, than when we are met together, with true hearts, at His holy table. And in no sense can we hold nearer or sweeter communion with Him than when we are at His Eucharist, filled with the sense of His presence. And we shall not begin our Christmas quite in the right way if we fail to come and partake in the Holy Ordinance. He will not be to us as nigh as He might. If we draw nigh to Him, He will draw nigh to us.

IV. His Nearness in His Second Advent. It is nigh, even at the doors. But of this it is difficult to speak much. As to when it will be we know not. And is this to be wondered at? Hath not He Himself told us that of that hour knoweth no man, nor yet indeed the angels, nor the Son Himself, but the Father only? The thought of His Second Coming is an awesome and terrible one. But our terrors are mitigated by a reflection that He Who shall come is none other than the Word, Christ Jesus our Lord.

J. A. Craigie, The Country Pulpit, p. 40.

‘That Thou Mayest Do It’

Deu 30:14

Human religions have prided themselves upon their profundity and mystery. The Divine religion professes to be intelligible to all men and adapted to all. Rightly regarded, this characteristic of religion, set forth in the text, is an evidence of its divinity. A little mind makes a mystery even of a trifle; a great mind brings down a mystery to its simplest form; the Divine Mind makes the most glorious truths accessible to the plainest understanding.

I. The Plainness of Religion.

( a ) The fact that God’s communication with men is by means of the Word is itself an element in its simplicity.

( b ) The Word is intelligible to the human understanding. The language in which God speaks is human language, and His commandments are such as can scarcely be misunderstood.

( c ) The Word is impressive to the human heart. The sentiments appealed to are common to all mankind, such as faith and gratitude and love.

( d ) There are providential circumstances which render the blessings of the Gospel peculiarly accessible. The Scriptures are circulated in our own language, the Gospel is preached at our very doors, etc.

II. The Purpose for which Religion is made so very Plain and Accessible. This is not simply that we may understand the Word. As the text expresses it, it is that ‘thou mayest do it’.

( a ) Obedience is thus rendered more easy.

( b ) Disobedience is thus rendered more culpable and inexcusable.

Be it remembered that however plain the Word, this will not avail unless the heart be receptive, and in cordial sympathy with Divine truth and law, with Divine Gospel and promise.

References. XXX. 15-22. A. K. H. Boyd, Graver Thoughts of a Country Parson (3rd Series), p. 177. XXX. 19. J. Vaughan, Sermons (15th Series), p. 157. F. D. Maurice, The Patriarchs and Lawgivers of the Old Testament, p. 289. H. Alford, Sermons, p. 1. XXX. 19, 20. C. Kingsley, Good News of God, p. 80; Westminster Sermons, p. 271. XXXI. 14. F. E. Paget, Helps and Hindrances to the Christian Life, vol. i. p. 44. XXXI. 23. I. Williams, Characters of the Old Testament, p. 138.

Fuente: Expositor’s Dictionary of Text by Robertson

(See the Deuteronomy Book Comments for Introductory content and Homiletic suggestions).

XIV

THIRD, FOURTH, AND FIFTH ORATIONS

Deu 27:1-31:13

It is customary to classify the words of Moses in Deuteronomy into three orations, a song and a benediction, but this classification is not exact. His third address is contained in Deuteronomy 27-28. A fourth distinct address with its introduction is contained in Deuteronomy 29-30. A fifth address distinct in introduction and matter is to be found in Deu 31 , covering only thirteen verses. So that there are at least five distinct addresses, besides the song and benediction, each with an appropriate historical introduction. We consider in this discussion the third, fourth, and fifth addresses.

THE THIRD ORATION

This oration first provided for a most elaborate and impressive renewal and ratification of the covenant when Israel shall have entered the Promised Land, and closes with a most earnest exhortation to obedience, including a notable and far reaching prophecy of the curses that will certainly follow disobedience. The parts of this third oration are very distinct:

(1) Associating with him the elders of Israel, he directs that on entrance into the Land of Promise, plastered monumental stones shall be erected on Mount Ebal and thereon plainly inscribed all the laws of the covenant, as a perpetual memorial and witness of their possession of the land by Jehovah’s power and grace, conditioned upon their observance of the terms of the covenant. What a lasting library of stone! What a witness to the grounds of their tenure of the land!

(2) The erection of an altar after the model given in the original covenant at Sinai (Exo 20:24-26 ) and the sacrifice thereon of burnt offerings as originally provided, thus renewing the ratification of the covenant.

(3) The sacrifice of peace offerings followed by a Joyful communion feast showing forth peace with Jehovah (arising from the blood of the covenant) and their enjoyment of him.

(4) Then associating himself with the priests and Levites, he provides for the solemn announcement that they are Jehovah’s people and must obey him.

(5) He then charges the whole people that on this great day they must take their places in two great divisions, six tribes on Gerizirn and six on Ebal, prepared to repeat after the Levites the responsive blessings and curses of the law.

He directs that on this great day the Levites shall stand in the valley between the two mountains and solemnly pronounce alternatively twelve blessings and twelve curses, the first eleven of each special statutes as specimens of the whole, and the twelfth of each touching the whole law as a unit. That as each course on disobedience is pronounced by the Levites, the six tribes on Ebal shall repeat it, and as the alternate blessing on obedience is pronounced, the other six tribes on Gerizirn shall repeat it, and when the twelfth blessing and curse touching the whole covenant are repeated, then all the tribes on both mountains in one loud, blended chorus shall say, “Amen.” We shall find in Joshua all these directions becoming history. The history of the world furnishes no parallel in solemnity and sublimity to this great transaction in conception here, and in fulfilment later.

Deu 28 is devoted to exhortation based upon these directions and prophecies. It is difficult to summarize this awful exhortation, but we may profitably emphasize the following points of the exhortation:

(1) If you keep this covenant you shall be blessed in national position and with God. Jehovah shall be your God and ye shall be the head and not the tail; shall be above and not below. Jehovah shall smite all your enemies. Coming against you in one way, they shall flee in seven ways. All other nations shall see that you are called by Jehovah’s name and shall be afraid. Jehovah will establish you as a holy people unto himself.

If ye keep this covenant ye shall be blessed in all places: in the city, in the field, in the home, in the barn, and in the kitchen.

Ye shall be cursed in all things: in children, in crops, in herds, in vineyards, in the seasons, and in business (lending to others but not borrowing), in health, in your outgoings and incomings, and especially in peace of mind and joy of heart.

(2) But if you disobey this covenant and break it, all these groups of blessings shall be reversed into their opposites: Ye shall lose your exalted position among the nations, and with God. Ye shall be outcasts from God; ye shall be the tail of all nations and not the head. Ye shall be beaten in wars; ye shall flee in all battles; ye shall be dispersed seven ways where you went out one. Now you see this curse is national, just like the corresponding blessing was national. Ye shall be cursed in all places: in the city, in the home, in the field, in the barn, in the kitchen, and in all lands of dispersion.

Ye shall be cursed in all things: in children, in crops, in herds, vineyards, wars, outgoings, incomings, and especially shall ye be cursed in your mind and heart. Ye shall have neither peace of mind nor joy of heart. Here is the curse of mind and heart; it is as awful a thing as I ever read in my life:

“And among these nations shalt thou find no ease, and there shall be no rest for the sole of thy foot: but Jehovah will give thee there a trembling heart, and failing of eyes, and pining of soul; and thy life shall hang in doubt before thee; and thou shalt fear night and day, and shalt have no assurance of thy life. In the morning thou shalt say, Would it were even I And at even thou shalt say, Would it were morning! for the fear of thy heart which thou shalt fear, and for the sight of thine eyes which thou shalt see” (Deu 28:65-67 ). Note particularly the awful picture of their disaster when besieged by enemies, as set forth in Deu 28:49-57 , so literally fulfilled when Jerusalem was taken by Titus in A.D. 70, and so fearfully depicted by Josephus. The prophecy closes with a reversal of their deliverance from Egypt since as captives they again shall be transported back in ships to become once more a nation of slaves in Egypt. This going into Egyptian bondage we shall find verified in the closing days of Jeremiah. His book of Lamentations furnishes the commentary on a part of this fearful prophecy. Poor man! he himself was carried there, and died there at the downfall of the Jewish monarchy.

FOURTH ORATION

The fourth address is contained in Deuteronomy 29-30, according to our chapter divisions. The occasion of this address as set forth in the introductory verse is a special present renewing of the Sinaitic covenant by oath, but it is not followed by ratification by sacrifices. The address recites again their miraculous deliverance from Egypt by Jehovah with signs and wonders, his merciful providence in miraculously supplying all their needs throughout their wanderings even though they had not eyes to see nor heart to appreciate. These blessings were light by night and shade by day, guidance in travel, water from the rock, bread from heaven, clothing and shoes that did not wax old or wear out, oracles for perplexities, forgiveness of sin through faith in the antitype of sacrifices, healing when poisoned, health so miraculous that there was not a feeble one in all the host, deliverance in battle. And now after reciting the Egyptian deliverance and the providential miracles while wandering, he tells them that they all stand before Jehovah to renew the oath of the covenant. Particularly note how comprehensive the statement of the human parties to the covenant:

“Ye stand this day all of you before Jehovah your God; your heads, your tribes, your elders, and your officers, even all the men of Israel, your little ones, your wives, and thy sojourner that is in the midst of thy camps, from the hewer of thy wood unto the drawer of thy water; that thou mayest enter into the covenant of Jehovah thy God, and into his oath, which Jehovah thy God maketh with thee this day; that he may establish thee this day unto himself for a people, and that he may be unto thee a God, as he spake unto thee, and as he sware unto thy fathers, to Abraham, to Isaac, and to Jacob. Neither with you only do I make this covenant and this oath, etc.”

Elders, tribes, officers, men, women, children, sojourners, and slaves and their children to the latest posterity, and as a national unit, and all touching every individual are bound by this covenant. Now later after that statement of the case he commences his exhortation:

(1) He warns against the arising of any root or germ of bitterness (Deu 29:18 ). How radical the law! It does not wait to condemn the stem, or branches, or flowers, or fruit, but strikes at the root hidden from sight. So our Saviour interprets the law condemning the heart fountain from which flow all the streams of blasphemy, murder, adultery, and other overt actions. And so the wise man: “Keep thy heart with all diligence, for out of it are the issues of life.” And so the letter to the Hebrews quotes this very passage (Heb 12:15 ) warning them “lest any root of bitterness springing up trouble you, and thereby the many be defiled.”

(2) The second point in his exhortation is that he warns them against the vain confidence of security, even though the law be broken. He describes a man or a woman in confidence saying to the heart: “I am all right if I did break the law,” that vain confidence of feeling secure with the law broken, and then he goes on to show that nothing under the heavens is so certain as that Jehovah saw that breach of the covenant and will punish it.

(3) He foretells that other nations in future days, seeing the awful desolation of their once beautiful land, shall count it a land accursed of God on account of the sins of Israel. That is just exactly what you would say if you were to go there and look at the country. You would be astonished that such a land was ever described as flowing with milk and honey; you would not be able to understand how such a land ever was so beautiful and fruitful as described. You would see it under a curse.

(4) He warns them that while some things are hidden, inscrutable, the property of God, the revealed things touching both blessing and curse belong to them and to their children. Whatever God reveals, that is worthy of study; whatever he hides, let it alone.

(5) Then he graciously unfolds this special mercy of God, that if when smitten and scattered and oppressed by all other nations they will in far-off lands of exile and dispersion repent and turn to God, he will forgive and restore them. It was this promise of restoration that prompted the notable paragraph in Solomon’s prayer at the dedication of the temple (1Ki 8:33-40 ), and encouraged the later prophets, like Zechariah, Ezekiel and Daniel in days of exile, and still later the Apostles, like Paul in his discussion, Rom 11 , concerning the restoration of the Jews.

(6) He then assures them that obedience to this law is neither too hard nor too far off, but very nigh to them. Alas, it was both too far off and too hard to be obeyed by unrenewed and unbelieving hearts without faith in Christ. It remained for Paul, a later Jew, and the only other man in all show how by faith alone this salvation was both nigh and easy. (See Rom 10 .)

He closes with a most touching invocation to both heaven and earth to bear witness that he that very day set before them these awful, inexorable alternatives: Life and good go together; death and evil are indissoluble.

FIFTH ORATION

This, the last and shortest address, is contained in Deu 31:1-13 . The first part, verses Deu 31:1-8 , touchingly refers to his age, “I am now one hundred and twenty years old,” and to the vacation of his office. The great leader can no more go out and come in before them. But they need neither despair nor fear on that account. God’s cause does not die with its great advocates. Moses indeed will be gone, but Jehovah himself will remain their guide and protector. And even a human successor, Joshua, has already been trained to be their captain.

The second part of this last oration directs that every seventh year, the year of release, the great Land Sabbath, a sabbath a year long, the whole people must be assembled, men, women and children, and that very year in which they have to do no work because the land lies idle, is to be devoted to studying and understanding the entire Pentateuch. I am sometimes blamed for devoting so much time to the Pentateuch. Here is my warrant. The year of the Land Sabbath was to be so devoted. It calls for a year. Happy the man who can master it in one year. What a Sunday school is here, men, women and children devoting a year to the study of the Law! Let us here find the original Sunday school idea; that it is not a school for only little children. The Sunday school idea is that men, women, and children shall come together and hear and be made to understand that Word of God. For example of fulfilment, see the remarkable history in Neh 8:1-8 . Illustrations may be given of the tremendous power of even a month’s concentration of mind on one study, viz.: the case of a thirty days’ school in geography, arithmetic, writing or mathematics. I would suggest the trial of one summer month devoted to the Pentateuch, the Gospels, Paul’s Letters, Eschatology, the Prophets) the Poetical Books, or the Monarchy.

QUESTIONS

1. What chapters contain the third oration and of what does it consist?

2. Itemize the provisions for a renewal of the covenant after entrance into the Promised Land.

3. Of what does the twenty-eighth chapter consist?

4. Give a summary of the exhortation based on the required renewal of the covenant.

5. What the blessings promised for obedience?

6. What the curses threatened for disobedience?

7. What chapters contain the fourth oration?

8. What its occasion?

9. In what does it consist?

10. Wherein does this retaking of the oath of the covenant in Oration Four, before they cross the Jordan, differ from the full renewal of the covenant required after they cross the Jordan, aa set forth in Oration Three?

11. What blessings recited here?

12. Who were the human parties to the covenant?

13. Give a summary of the exhortation of the Fourth Oration.

14. How does he close this oration?

15. Where do we find the Fifth Oration?

16. In what does it consist?

17. Did they ever, apart from the one case cited in Nehemiah, attempt even to keep any part of this Land Sabbath, or its culmination, the Year of Jubilee?

18. What exact and awful judgment in their later history became the penalty for disregarding the seventh year, or Land Sabbath, and its accompanying year-study of the Law?

19. Cite the scriptures that prove the enforcement of the penalty for not keeping it.

Fuente: B.H. Carroll’s An Interpretation of the English Bible

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.

Fuente: John Trapp’s Complete Commentary (Old and New Testaments)

NASB (UPDATED) TEXT: Deu 30:1-5

1So it shall be when all of these things have come upon you, the blessing and the curse which I have set before you, and you call them to mind in all nations where the LORD your God has banished you, 2and you return to the LORD your God and obey Him with all your heart and soul according to all that I command you today, you and your sons, 3then the LORD your God will restore you from captivity, and have compassion on you, and will gather you again from all the peoples where the LORDyour God has scattered you. 4If your outcasts are at the ends of the earth, from there the LORD your God will gather you, and from there He will bring you back. 5The LORD your God will bring you into the land which your fathers possessed, and you shall possess it; and He will prosper you and multiply you more than your fathers.

Deu 30:1 when all of these things have come upon you Israel’s future will be one of two realities based on their covenant obedience. YHWH desires blessings, but their choices will determine which of the realities (i.e., blessings or cursings) comes into being. There are no other choices!

the blessing and the curse This is known in wisdom literature as the two ways. They are described in chapters 27 and 28.

I have set before you This VERB (BDB 678, KB 723, Qal PERFECT, cf. Deu 30:15; Deu 30:19 and note Deu 11:26) is a metaphor for Israel’s need to choose one of the two divine consequences related to His covenant.

and you call them to mind This is an idiom cause to return to your heart (BDB 996, KB 1427, Hiphil PERFECT, cf. Deu 4:39; 1Ki 8:47; Isa 44:19; Isa 46:8).

in all nations where the LORD your God has banished you This is predictive prophecy of the choices Israel would make which would result in exile. Notice YHWH did this because of Israel’s continual covenant violations and imitations of the Canaanite practices.

Deu 30:2 return This same VERB (BDB 996, KB 1427, Qal perfect) was used in Deu 30:1 (Hiphil perfect) in reference to Israel recalling YHWH’s covenant. Here it is used in the sense of repentance.

SPECIAL TOPIC: Repentance in the Old Testament

Deu 30:2-3 This context brings a needed theological balance to the stark judgment of Deu 29:19. The problem is not rebellion, but sustained, continual rebellion. Repentance is always possible from God’s side, but humans harden their own hearts with willful rebellion and disobedience!

LORD YHWH is the covenant name of God that the rabbis say reflects His mercy (cf. Exo 3:13-14). See Special Topic: NAMES FOR DEITY .

God Elohim is the general name for God which conveys power, might and strength. The rabbis say it is used of God’s justice and righteousness. This distinction between these two names can be seen in Psalms 103, YHWH, and Psalms 104, Elohim. See Special Topic: NAMES FOR DEITY .

obey Notice that returns to the LORD is parallel to obey Him (BDB 1033, KB 1570, Qal PERFECT). Obedience is described in personal terms:

1. obey his voice – BDB 876

2. with all your heart – BDB 523

3. with all your soul – BDB 659

This is parallel to Deu 4:29-30; Deu 6:5; Deu 10:12

Notice the number of times and the different senses of the term shub (BDB 996, KB 1427):

1. call them to mind is literally cause them to return to your heart, Deu 30:1

2. you return to the LORD, Deu 30:2

3. God will restore you from captivity, Deu 30:3

4. again, Deu 30:3; Deu 30:8-9

5. if you turn to the LORD, Deu 30:10

with all your heart and soul This is an idiom of one’s whole being (cf. Deu 30:2; Deu 30:6; Deu 30:10; Deu 4:29; Deu 6:5; Deu 10:12; Deu 11:13; Deu 13:3; Deu 26:16).

you and your sons The ancient covenant is being renewed to the current generation (cf. Deu 29:1). Israel was to educate the children as to the historical bases of their faith (cf. Deu 4:9-10; Deu 6:7; Deu 6:20-25; Deu 11:19; Deu 32:46).

Deu 30:3-4 God will restore. . .God has scattered Notice God is in control of history. He uses nations and individuals but He is sovereign (cf. Isa 10:5; Isa 44:28 to Isa 45:1).

Deu 30:3-9 Notice what YHWH promised to do for Israel (if they obey, Deu 30:8; Deu 30:10):

1. He will restore (Deu 30:3, BDB 996, KB 1427, Qal PERFECT)

2. He will have compassion (Deu 30:3, BDB 933, KB 1216, Piel PERFECT)

3. He will gather you (BDB 867, KB 1062, Piel PERFECT, twice, Deu 30:3-4)

4. He will bring you back (Deu 30:4, BDB 542, KB 534, Qal IMPERFECT)

5. He will bring you into the land (Deu 30:5, BDB 97, KB 112, Hiphil PERFECT)

6. He will prosper you (Deu 30:5, BDB 405, KB 408, Hiphil PERFECT)

7. He will multiply you (Deu 30:5, BDB 915 I, KB 1176, Hiphil PERFECT)

8. He will circumcise your heart (Deu 30:6, BDB 557 II, KB 555, Qal PERFECT)

9. He will inflict all the curses on your enemies (Deu 30:7, BDB 678, KB 733, Qal PERFECT)

10. He will prosper you abundantly (Deu 30:9, BDB 451, KB 451, Hiphil PERFECT)

a. the work of your hand

b. the offspring of your body

c. the offspring of your cattle

d. the produce of your land (the opposite is in Deu 28:38-42)

11. He will again rejoice over you for good (Deu 30:9, BDB 965, KB 1314 [twice], Qal INFINITIVE CONSTRUCT and Qal PERFECT)

Deu 30:4

NASBat the ends of the earth

NKJVto the farthest parts under heaven

NKJVto the ends of the world

TEVto the farthest corners of the earth

NJBto the very sky’s end

This is literally to the end of the heavens, which is a hyperbole (cf. Deu 4:32; Deu 28:64; Jer 31:8). It refers to the farthest civilizations they knew (i.e., the ancient Near East and Mediterranean cultures).

Deu 30:5 which your fathers possessed This could refer to:

1. the Patriarchs (Moses’ day)

2. the return from the exile (post-exilic editor)

From my study #1 seems best. Deu 30:9 speaks of the same group.

He will prosper you and multiply you This is part of God’s promise to Abraham (cf. Genesis 12, 15, 17, etc).

Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley

the LORD. Hebrew. Jehovah.

God. Hebrew. Elohim. App-4.

Fuente: Companion Bible Notes, Appendices and Graphics

Chapter 30.

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 you call them to mind among all the nations, whither the Lord thy God has driven thee ( Deu 30:1 ).

In other words, you are driven out of the land and you’re in captivity and you remember what God has said.

And you return unto the LORD your God, and shall obey his voice according to all that I command you this day, you and your children, with all of your heart, and with all of your soul; 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. If any of thine be driven out unto the outmost parts of heaven, from thence will the LORD thy God gather thee, and from thence will he fetch thee ( Deu 30:2-4 )

Now in Matthew’s gospel chapter twenty-four, verse thirty-one, we find this prophecy of Jesus declaring that its fulfillment will take place when He returns in His glory. “And the Son of Man shall return in His glory then shall the angels go throughout the four corners of the heaven gathering together God’s people back into the land.” His elect. So that the elect of Matthew twenty-four does not refer to the church, as some who say that the church is going to go through the Great Tribulation do teach, but it is a direct fulfillment of this prophecy that relates to the nation Israel when the Lord returns as the Messiah. Then He is going to gather those who have been driven out to the various parts of the earth back into the land, from the four corners of the earth. And His elect will be drawn back into the land in a direct fulfillment of this prophecy. Jesus relates to this in Mat 24:31 .

That is why those who emphasis their ministry in the New Testament often become confused as to Israel, it’s destiny and as to the church. Because they take the Scriptures that God has applied to Israel and they try to apply them to the church. They get all mixed up because they don’t have the Old Testament background to see where this particular prophecy is a direct quotation almost of the prophecy, is a direct reference to this prophecy in Deuteronomy, the book that Jesus quoted the most. And when you see it there you realize the elect of Matthew twenty-four, who are gathered together after the Tribulation of those days cannot be the church but is the fulfillment here in Deuteronomy.

Now the Lord thy God will then circumcise your heart, and the heart of thy children, to love the LORD thy God with all thy heart, and with all thy soul, that you may have live ( Deu 30:6 ).

And so at that time God will just deal with a man’s heart and take away the fleshly desires and so forth out of his heart.

For the LORD will again rejoice over you for good, as He rejoiced over your fathers; If thou shalt hearken unto the voice of the LORD thy God, to keep His commandments and His statutes which are written in the Book of the Law ( Deu 30:9-10 ).

And so over and over and over again Moses is talking to them about the commandments. The importance of keeping the commandments. The same in verse eleven:

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 you should 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 you may do it ( Deu 30:11-14 ).

So, God has given His Word and He has given His Word in understandable terms. And not only that, He has put it in your heart, and in your mouth. And any time a person says, “Well, I know I should not have done that,” he is testifying to the fact that God has put His Word, His commandment in his heart. “How do I know that I shouldn’t have done that? Well, I just know, inside”. God has put His law within my heart; the commandment is there. I know when I do right. I know when I do wrong. I know when I fail to do right. Oh, I know I should’ve done that. I knew all the time that I should have done that. Of course you do, because the commandment is there in your heart. And with your mouth, you are only testifying to the fact that the commandment is there in your heart. You know in your heart what is right and what is wrong.

I know I ought to serve God. I know I ought to commit my life completely to God. I know I should commit this situation to the Lord. Then why don’t you if you know, and you do know?

God has not hid Himself in some kind of mystic obscurity, so that you have to be some kind of a mystic and go into some kind of a trance and leave your body and project your spirit out into the heavens someplace, where God might there speak to you in the hallowed chamber, with an echoing voice, so that you will know the word and the will of God for your life. Neither is He across the sea some place in a monastery in Tibet. Or in some high place in India with some Guru sitting in a little shed, spreading his divine light. The Word of God is very close to you, extremely close to you. The commandment of God is very close to you. It’s actually in your heart, and God has there written His Law. So that you know within your heart when you have done the right thing, you know when you have done the wrong thing and you confess it with your mouth.

So often I say, “I should not have done that, I know it.” So often I say, “I should do this. I know I should.” Therefore I am not innocent; I am guilty because He who knows to do good and doeth it not to him, it is sin. My failure to do that, which I know I should do, is sin. I know it; it’s in my heart.

Now Paul the apostle takes this passage, quotes it in Romans ten. And there as he quotes this passage, again he says, “say not that it is in heaven that someone should ascend to bring it down or in the depths that someone should have to descend to bring it up or beyond the seas that someone should have to bring it back. But the Word of God is nigh unto thee, yes it is close to thee, it is even in your heart and in your mouth, “( Rom 10:6-8 ), for, and now Paul adds this, “If thou shall confess with thy mouth that Jesus Christ is Lord and believe in your heart that God has raised Him from the dead thou shalt be saved”( Rom 10:9 ). Now Paul goes ahead and takes this same passage and he shows how close every man is to salvation. Salvation is just as near as your heart and your mouth.

Salvation is something that you cannot achieve or attain by climbing up to heaven. You can’t go across the sea and kill the seven-headed dragon and steal the seven golden apples in order to be saved. It isn’t-salvation isn’t some difficult experience that you can achieve only by tremendous effort and ability. But Salvation is so close and so easy that no one is without excuse. For it is as close as your mouth and your heart. “If thou shalt confess with thy mouth that Jesus Christ is Lord, and believe in your heart that God has raised Him from the dead, thou shalt be saved. For with the mouth confession is made unto righteousness and with the heart man believes unto salvation.”

That’s how close any one of you are tonight. You say, “Oh, I feel like I’m a million miles from God. I feel like God is so far away”. No, God is very near to you. I feel like I’m so far from salvation. No, you’re very close to salvation. “But you don’t know about the life I’ve been living.” I don’t care about the life you’ve been living; I don’t want to know it. I do know that any one of you can be saved at this very moment if you will just confess that Jesus Christ is Lord. If you would just now say, “Oh, Lord if you would take over my life, I surrender my life to you. Take it over now.” Then He would. “Jesus I believe you rose from the dead.” You’ll be saved. That’s just how close you are.

See, believing is a matter of choice, and you can choose to believe now or you can choose to not believe. You can choose to believe that Jesus did rise from the dead, thus attesting to the truth of what He declared. That He indeed was the Son of God who came down to bear the sins of man in order that He might give to us eternal life, who believe in Him. And the resurrection caps the thing off. It made the hope for eternal life a living hope, more than just a hope. He gave sustenance to the hope by the resurrection.

Or you can choose to believe that He didn’t rise from the dead. That somehow the disciples gave some spiked drinks to the guards. And after they passed out, they heaved ho on the stone. And they stole the body of Jesus, took it off someplace else. Buried it where nobody could find it and then got together and made up a big story about finding the tomb empty and the linen cloths in which Jesus was wrapped all there in a form but no body in it. And that they made a pact between themselves that they would stick to this story. That no one would squeal or tell the plot, even if they were put to death and all of them went to their death with this lie, with the exception of John who died of old age. But the rest of them all went to violent deaths for this lie that they told.

Now, Satan has a philosophy of man; he had a philosophy of Job. When God said to Satan, “Have you seen my servant Job? Perfect man, one who loves good, hates evil” ( Job 1:8 ). Satan expressed his philosophy concerning Job. He said, “Did Job serve you for nothing? Job is a mercenary, God. The way you bless that man, a fellow would be a fool not to serve you, the way you have blessed him. Why you’ve given that guy everything he wants, anybody would serve you for that. Job is a hireling. Job is a mercenary. He is serving you, Lord, for profit. Let me take away his riches, let me take away his goods. He will turn around and curse you.”

Satan took away his goods. Everything he had and he came back. And after Satan wiped him out completely, when the servant came with the last message, Job fell on his face before the Lord and he said, “Naked I came into the world and naked I’m go out, The Lord has given and the Lord has taken away, blessed be the name of the Lord” ( Job 1:21 ). And in all these things, Job did not curse God neither did he charge God foolishly. He didn’t say, “Oh, God doesn’t love me anymore, God doesn’t care.” He didn’t charge God foolishly. So Satan came back egg all over his face. His philosophy was proved wrong.

God said, “Where have you been?” Satan said, “Oh, I’ve been cruising around the world, going up and down, to and fro throughout it”. “Oh, wait a minute, have you checked out my servant Job? Good man.” God is doing a little bragging on him now. “One who loves good, hates evil, perfect man upright.”

Now, Satan offers his second philosophy concerning man. It is this, skin-for-skin, all that a man has will he give for his life. That’s a pretty accurate evaluation of man. Life is the most precious possession that we have and all a man has he will give for his life. Because if I don’t have my life what good is it to have anything? So when it comes right down to it, your life is your most valued possession. That was Satan’s philosophy. It was an accurate evaluation of man. He has had a long time to study human nature. And psychologists will tell us that self-preservation is the strongest natural instinct that you possess. So they agree with Satan’s evaluation. I don’t know, maybe they were inspired.

Now, you see the problems you are facing. If a man will give all that he has for his life. And all these men gave their lives because they had agreed together to the lie that Jesus was risen from the dead, if indeed he did not raise and it was all a big hoax that they were perpetrating, You have somehow have to explain how all these men were willing to give their lives for a hoax. You will have to explain how they overcame man’s strong basic instinct of self-preservation. So you can choose to believe that the story of the resurrection is a hoax or you can choose to believe that it was true. If you believe that it was a hoax, you have some real problems. With logic, if you believe it was true, then there is no problem, it all makes sense and all these guys bore witness of it. They said, “We bear witness of this”. So, you are believing the mouth of witnesses.

And if you are not willing to believe the mouth of witnesses, then we might as well throw out our whole jurisprudence system, because our whole jurisprudence system is based upon the establishing of fact by the testimony of witnesses. So you get the witnesses that are agreeing together this is what happened. If we can’t believe the witnesses then we really should establish a whole new system of jurisprudence.

So you choose to believe or you choose not to believe that He rose from the dead. It’s a matter of choice, strictly. But by choosing to believe you gain so much. Why would you be so dumb to choose not to believe, in spite of all the evidence? You know, it just shows man’s stubborn heart and foolish heart, because he doesn’t want to acknowledge God. A man is an agnostic, not because God can’t be known, God can be known. There are thousands who come to this church every week that will attest to you that God can be known. So a man is an agnostic, not because God cannot be known, but because the man has chosen not to know God, because God is very close to every man. Salvation is very near. All you have to do is turn your life over to Jesus as Lord. Just believe that God raised Him from the dead and you will be saved.

Paul takes this passage and he shows how that God has dealt with us through this passage in a new way. Because the commandment that Moses speaks about here in the sixteenth verse is that you

love the LORD your God, and that you walk with Him, and that you obey all of His commandments, and statutes, and judgments ( Deu 30:16 ).

All right, I love God. And I want to walk with God, but my flesh is weak and I have violated the commandments of God. So the addition that Paul makes by saying, “If thou shalt confess with thy mouth and believe in my heart that God raised Him from the dead”, that takes care of my failure. By that I am forgiven of my violation of the commandment. By that I am washed and cleansed from my sins, thereby I have salvation. I have the life of God, that age-abiding life in Jesus Christ.

So, Moses said,

I call heaven and earth, (verse nineteen), to record this day against you, that I have set before you life and death, blessing and cursing, therefore choose life ( Deu 30:19 ).

Because it is a matter of choice you choose to serve God. You choose to believe God. You choose to follow God or you choose not to. It is a matter of choice and He is encouraging you. Choose life and the blessings of God rather than death and the curse of God upon your life, but it’s your choice. You make that choice for yourself. God doesn’t make that choice for you. You make that choice for yourself. God knows and has always known the choice you are going to make, but yet, you’re the one that makes the choice. And the foreknowledge of God does not take away from your responsibility to make the choice. Therefore, choose life, choose the blessing,

that you may love the Lord your God and obey His voice and cleave unto Him for He is thy life, and the length of thy days ( Deu 30:20 ):

“

Fuente: Through the Bible Commentary

Continuing his discourse, Moses uttered words thrilling at first with tenderness and urgent appeal.

In the first ten verses of the chapter we have the long look ahead of love. He seems to have seen the people in the conditions which he had predicted must result from disobedience, scattered far off from their own land.

He saw them, however, returning in spirit to God as the result of severe discipline. In view of this, he saw how ready God would ever be to receive and pardon them when they thus returned.

It was a great prophetic evangel, the message of which stands true for all time, but the value of which men have even yet hardly appreciated.

Proceeding, Moses reminded the people of the supreme glory of the nation. For them the law of God was not something to be sought out. It was near them, yea, in their hearts.

As the discourse drew to its close, Moses reminded the people of his faithfulness to them in delivering the message of God. His faithfulness he called heaven and earth to witness, and, recognizing that everything depended on their exercise of that power, urged them to choose life.

Fuente: An Exposition on the Whole Bible

Promises to Returning Wanderers

Deu 30:1-10

The Hebrew people have often turned to this chapter in the belief that the day must come when God will pity their forlorn condition and restore them from the outmost parts of heaven. They do not consider that the promise was fulfilled in the return of a handful of their race under Nehemiah and Ezra.

The precious promise of Deu 30:6, where the initial rite of Judaism is to have its spiritual fulfillment, should be compared with Isa 52:1. The time is coming when all Israel shall be saved from the mere external badge of their national prerogative, and shall be converted to the true faith in Christ, as their Messiah and Savior. See Rom 2:28-29; Col 2:11. Then will God rejoice over them for good. Even now, as the true Israel of God, we may claim this rejoicing for ourselves!

Fuente: F.B. Meyer’s Through the Bible Commentary

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.

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.

Fuente: The Sermon Bible

26. The Dispersion, the Return and the Final Appeal

CHAPTER 30

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 Jacobs 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. Gods 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. Israels 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.

Fuente: Gaebelein’s Annotated Bible (Commentary)

it shall come: Deu 4:30, Lev 26:40-46

the blessing: Deu 30:15, Deu 30:19, Deu 11:26-28, Deu 27:1 – Deu 28:65, Deu 29:18-23, Lev 26:1-46

thou shalt call: Deu 4:29, 1Ki 8:47, 1Ki 8:48, Isa 46:8, Eze 18:28, Luk 15:17

whither: Gen 4:14, Jer 8:3

Reciprocal: Lev 26:39 – shall pine 2Ch 6:24 – shall return 2Ch 6:37 – Yet if 2Ch 7:14 – humble Isa 12:1 – though Isa 59:20 – unto Jer 3:13 – acknowledge Jer 29:13 – ye shall Jer 51:50 – remember Eze 6:9 – remember Hos 5:15 – till Amo 5:4 – Seek Zec 10:9 – remember Mal 3:7 – Return unto me

Fuente: The Treasury of Scripture Knowledge

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.

Fuente: Joseph Bensons Commentary on the Old and New Testaments

Deu 30:5. 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.

Deu 30:6. 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.

Deu 30:11. It is not hid from thee. Here Moses preached the gospel to the fathers, as St. Paul demonstrates. Rom 10:8.

Deu 30:19. 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.

REFLECTIONS.

These hard sentences and dreadful denunciations are not irreversible, where repentance succeed the revolt. Daniel in Babylon, and other good men no doubt joined in his design, fasted and wept before the Lord, and a remnant of Israel was restored. But the modern Jews, now long dispersed, are still hardened and impenitent. They still abide in unbelief, and therefore till repentance in some sort shall be given them, they cannot inherit the promises.

Moses, seeing the people awfully impressed with the complicated terrors of the covenant, being conscious of their weakness and depravity, graciously encourages them to obedience by promising the aids of grace. The Lord thy God will circumcise thy heart, and the heart of thy seed after thee, to love the Lord thy God with all thy heart; he will cleanse it from the filth and pollution of sin, and so fill it with his pure and perfect love, that the new heart shall be more inclined to obedience than the old one was to revolt. The effusions of grace shall also be coval with the duration of the covenant, and shall extend to the children throughout all generations.

What is happier still, the grace requisite to know and conform to the divine will, is neither distant nor difficult to obtain. The Hebrew for pardon and peace had neither to climb up into heaven, nor to descend into the deep; but simply to believe in the expected Messiah. The word is nigh thee, in thy mouth, and in thy heart. If thou shalt confess with thy mouth the Lord Jesus, and believe in thy heart that God hath raised him from the dead, thou shalt be saved. What a favour that God has adapted salvation to the weakness and indigence of man; he has but to ask and receive, to believe and be saved; for with the heart man believeth unto righteousness, and with the mouth confession is made to salvation. Over the gentiles there were a covering and a veil. Isa 25:7. They had to seek the Lord, if haply they might find him. Act 17:27. But on us the beams of revelation have shone with meridian brightness.

God having therefore placed salvation within the reach of the Jew, having provided atonement for his sin, and grace adequate to obedience; he could on the fairest ground of equity call heaven and earth to record that he had set before them life and death, a blessing and a curse. He could call upon them to choose life; for he has no pleasure in the death of the wicked.

Moses, like our blessed Lord, perfectly understood the scope and design of all the precepts. He comprised them all in one word; that is, LOVE. He in whose heart the love of God is shed abroad, would neither kill nor hurt his neighbour. On the contrary, he seeks to do him all the good in his power. Love worketh no ill to its neighbour; therefore love is the fulfilling of the law. May the Lord write it on every heart.

Fuente: Sutcliffe’s Commentary on the Old and New Testaments

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.

“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.

Fuente: Mackintosh’s Notes on the Pentateuch

Deu 30:1-10 seems like an expansion of Deu 4:29-31, and sums up the promises of D, expressing them from the standpoint of the Exile.

Deu 30:1. the blessing and the curse: referring to Deuteronomy 28.

Deu 30:3. turn thy captivity: render, restore thy fortunes (Job 42:10).

Deu 30:6. circumcise thy heart: Deu 10:16*.

Deu 30:7 f. The curse now resting on Israel will be transferred to their enemies.

Fuente: Peake’s Commentary on the Bible

GOD’S GRACE TO THOSE WHO RETURN

(vs.1-10)

There are some (even Christians) who insist that Israel has departed so far from God that they can never be restored. But they must ignore chapter 30:1-10, and also Rom 9:1-33; Rom 10:1-21; Rom 11:1-36, which speak positively of Israel’s eventual restoration. After all the blessing and cursing that Israel would experience, being driven out of their land, if they would remember God’s word and return to Him with purpose of heart to obey His word, then the Lord promises that He will bring them back from their captivity, compassionately gathering them from all the nations among whom they have been scattered (vs.1-3).

No matter how far from their land they have been driven, the Lord Himself will gather them back to the land of promise, and in that land will prosper and multiply the nation again (vs.4-5). In fact, we have already seen the beginning of such a work of God in the establishing of Israel as a nation again in her own land, though as yet only a small number comparatively have returned, and have done so in a state of unbelief so far as Christ their Messiah is concerned.

When this scripture is fulfilled, the Lord will circumcise their hearts, that is, He will lead them to use the sharp knife of repentance to judge their sinful condition, and draw their hearts in genuine love toward Himself (v.6). This will take place at the end of the Great Tribulation, and will be a marvelous work of grace in the nation which will be born again in one day (Isa 66:8).

The curse will be removed from Israel and put upon their enemies who have sought to destroy them (v.7). Israel then will obey the voice of the Lord because He will have given them a heart to delight in obedience (v.8). Psa 119:1-176 gives expression to the willing enjoyment of doing the will of God, which will be true of this restored nation for the 1000 years of the millennium.

As in verse 8 the curse is removed, in verse 9 the blessing takes its place in every area of their lives, with the Lord taking great pleasure in making everything pleasant for them. Such will be the result of their faith in willingly obeying God’s commandments with all their heart and soul (v.10).

WHAT WILL ISRAEL CHOOSE?

(vs.11-20)

Was it beyond Israel’s ability to understand the covenant God was making with them? Not at all! Eastern religions thrive on what is mystical, with little thought of actions required that conform to what is taught. But God was not speaking in mystical terms, putting the truth high above the level of man’s understanding (v.11). It was not in heaven so that they must only hope for someone to bring it down to them (v.12). Nor was it over the sea, impossible to act upon unless someone were to make the journey to bring it to them (v.13).

The measure of God’s revelation to them was clear and plain, brought down to their level. It was very near to them, in their mouth and in their heart. The word of God was so clear that their mouths should have clearly confessed it and their hearts should have fully embraced it, so that they might act upon it (v.14). This verse is quoted in Rom 10:8, but applying, not to law, but to the gospel of the grace of God, a far more complete revelation from God than Israel was given. In this case the mouth is brought to confess Jesus Christ as Lord, and the heart is affected to believe that God has raised Him from the dead (Rom 10:9). Thus, the present revelation of God in Christ is a wonderful advance upon the truth contained in the law, and has relevance to every area of our lives.

Moses, speaking for God, sets before Israel only two distinct alternatives, on the one hand “life and good,” and on the other hand “death and evil” (v.15). This was clear and plain. There could be no other alternative. The fact is seen in verse 16: if Israel walked in God’s ways to keep His commandments, statutes and judgments, they would live and multiply and be greatly blessed in the land.

The second alternative is declared in verses 17 and 18. If their heart turned away from God, ignoring His word and worshiping and serving idols, then death and evil would follow them.

Further, Moses declared that he called heaven and earth as witnesses that he had faithfully set before Israel these two choices, either life or death, blessing or cursing (v.19). He does not say, “Choose that you please,” but rather, “Choose life.” God did not want them to ruin themselves, but to have an existence of pure blessing. If they refused His overtures of kind concern for them, this was only their own folly.

Similarly, when believers preach the gospel to the unsaved, we must make it clear that in receiving the Lord Jesus as Savior, there is great blessing for them, and in refusing Him there is eternal remorse; but we are not wise to tell them to choose whichever they please. Rather, we should urge them affectionately to make a firm decision to receive the Lord Jesus and be saved.

Fuente: Grant’s Commentary on the Bible

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 {a} call [them] to mind among all the nations, whither the LORD thy God hath driven thee,

(a) By calling to mind both his mercies and his plagues.

Fuente: Geneva Bible Notes

B. A call to decision ch. 30

Having appealed for the Israelites’ faithfulness to the covenant, he now called on the people to make a formal commitment to obey it.

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)

1. The possibility of restoration 30:1-10

When banished to the ends of the earth, the Israelites could repent and return to Yahweh in their hearts, purposing to obey Him again (Deu 30:1-2). In that event God would do several things for them. He would bring them back to their land and allow them to occupy it again (Deu 30:3-5). He would also permanently change the people’s heart attitude toward Himself (Deu 30:6). Here Moses anticipated a new covenant that eventually replaced the old Mosaic Covenant (cf. Jer 31:31-34; Eze 36:22-28; Rom 10:4-13; Heb 10:1-9).

"While the repossession of the land can be said to some extent to have been fulfilled by the return of the Jews following the Babylonian exile (cf. Jer 29:10-14; Jer 30:3), the greater prosperity and population was not achieved in Old Testament times. In fact, it still awaits realization in any literal sense (cf. Hag 2:6-9; Zec 8:1-8; Zec 10:8-12). As for the radical work of regeneration described here as circumcision of the heart, that clearly awaits a day yet to come as far as the covenant nation as a whole is concerned.

"Just as circumcision of the flesh symbolized outward identification with the Lord and the covenant community (cf. Gen 17:10; Gen 17:23; Lev 12:3; Jos 5:2), so circumcision of the heart (a phrase found only here and in Deu 10:16 and Jer 4:4 in the OT) speaks of internal identification with him in what might be called regeneration in Christian theology. . . .

"The miraculous, totally regenerating nature of the circumcision of the heart would be manifest by Israel’s ability to love the Lord ’with all your heart and with all your soul’ (Deu 30:6). This is an obvious reference to the demand of the Shema (Deu 6:4-5), adherence to which was at the very core of covenant commitment." [Note: Merrill, Deuteronomy, pp. 388, 389. Cf. Deere, p. 315.]

God would, furthermore, punish Israel’s enemies (Deu 30:7). Because of Israel’s obedience, God would prosper her greatly (Deu 30:8-10). The "fathers" (Deu 30:9) probably refers to all the pious ancestors of the Israelites, not just the patriarchs.

Some premillennial commentators have called Deu 30:1-10 the "Palestinian Covenant." [Note: E.g., L. S. Chafer, Systematic Theology, 4:317-23; J. Dwight Pentecost, Things to Come, pp. 95-99; idem, Thy Kingdom . . ., pp. 109-23; and The New Scofield Reference Bible, note on Deuteronomy 30:3.] They have not used this term as much in recent years because these verses do not constitute a distinctively different covenant. They simply elaborate on the land promises made earlier to Abraham and his descendants (Gen 12:7; et al.). However some modern commentators still refer to chapters 29-30 as a distinct covenant. [Note: E.g., Miller, p. 200.] I would say this is a call to commit to the Mosaic Covenant (cf. Jos 24:1-28) that contains further revelation concerning the land.

The steps in Israel’s experience enumerated here as possibilities provide an outline of the history of Israel, since this is how things have happened and will happen for Israel. These steps are seven: dispersion for disobedience (Deu 30:1), repentance in dispersion (Deu 30:2), regathering (Deu 30:3), restoration to the land (Deu 30:4-5), national conversion (Deu 30:6; Deu 30:8), the judgment of Israel’s oppressors (Deu 30:7), and national prosperity (Deu 30:9).

". . . the overall purpose of the author of the Pentateuch seems to be to show that the Sinai covenant failed for lack of an obedient heart on the part of God’s people Israel. We have also seen that his intention in writing the Pentateuch is not to look back in despair at the failure of man but to point in hope to the faithfulness of God. The hope of the writer of the Pentateuch is clearly focused on what God will do to bring his covenant promises to fulfillment. Nowhere is he more clear on this than at the (structural) conclusion to his work: Deu 30:1-10, where Moses tells the people of Israel that they will fail and that they will be cursed, but God’s work with them will not end there. The Lord will again bring them into the land, gather them from all the lands where they have been exiled. But this time, things will be different. Israel is going to obey God. God is going to give them a heart that will obey, a heart that will love the Lord and keep his commandments. It is on this high note that the Pentateuch finally draws to a close.

"If we go beyond the Pentateuch to the other historical books, the Prophets and finally to the New Testament, the fulfillment of Moses’ hope is made certain. It is also clear in these later books how God is going to give his people a new heart: ’I will give you a new heart, a new Spirit I will put within you; I will turn away the heart of stone from your flesh and I will give you a heart of flesh. My Spirit I will put within you and I will make you walk in my statutes and my judgments you will keep’ (Eze 36:26-27). It is by means of God’s Spirit that his people are able to do his will. No one is clearer on this point than the apostle Paul (Rom 8:4). What is often overlooked, however, is that we needn’t go beyond the Pentateuch itself for exactly the same conclusion. The author of the Pentateuch has as one of his central purposes to show that God’s work must always be done in God’s way: by means of the Spirit of God. To show the centrality of this idea in the Pentateuch we need only compare the author’s description of God’s own carrying out of his will (Gen 1:2 b) with that of man’s obedience to God’s will (Exo 31:1-5)." [Note: John H. Sailhamer, "Exegetical Notes: Genesis 1:1-2:4a," Trinity Journal 5 NS (Spring 1984):81-82.]

Later revelation confirms that the conditions Moses spoke of here as possible will prevail in the future. Israel will indeed return to the Lord as a nation (Deu 30:2; cf. Eze 16:53-63; Amo 9:9-15; Zec 12:10-12; Act 15:16-17). The Lord will gather her again to the Promised Land (Deu 30:3-5; cf. Isa 11:11-12; Jer 23:3-8; Eze 37:21-28; Mat 24:29-31). She will experience a permanent change in her attitude to God as a nation (Deu 30:6; cf. Eze 20:33-44; Hos 2:14-16; Zec 13:8-9; Mal 3:1-6; Rom 11:26-27). She will see her oppressors punished (Deu 30:7; cf. Isa 14:1-2; Joe 3:1-8; Mat 25:31-46). God will prosper her abundantly (Deu 30:9; cf. Amo 9:11-15). God has not yet fulfilled these predictions. Therefore we look for a future fulfillment. The passages cited above indicate that this fulfillment will take place at the second coming of Christ and in His millennial kingdom that will follow that return. A distinctive of dispensational theology is the recognition that God has a future for Israel as a nation that is distinct from the future of the church or the Gentile nations. [Note: See Charles C. Ryrie, Dispensationalism Today, pp. 43-47; or idem, Dispensationalism, pp. 38-41.] Non-dispensationalists believe God will fulfill these promises to the "New Israel," the church. Some of them believe that Joshua and his successors conquered the Promised Land sufficiently to warrant the conclusion that we should look for no future fulfillment. Others of them believe the land promises are spiritual and will find fulfillment in the future, either in heaven or in the new earth.

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)

MOSES FAREWELL SPEECHES

Deu 4:1-40, Deu 27:1-26; Deu 28:1-68; Deu 29:1-29; Deu 30:1-20.

WITH the twenty-sixth chapter the entirely homogeneous central portion of the Book of Deuteronomy ends, and it concludes it most worthily. It prescribes two ceremonies which are meant to give solemn expression to the feeling of thankfulness which the love of God, manifested in so many laws and precepts, covering the commonest details of life, should have made the predominant feeling. The first is the utterance of what we have called the “liturgy of gratitude” at the time of the feast of first fruits; and the second is the solemn dedication of the third years tithe to the poor and the fatherless, and the disclaimer of any misuse of it. Further notice of either after what has already been said in reference to them would be superfluous. The closing verses (Deu 26:16-19) of the chapter are a solemn reminder that all these transactions with God had bound the people to Yahweh in a covenant. “Thou hast avouched Yahweh this day to be thy God” and, “Yahweh hath avouched thee this day to be a peculiar people (am segullah) unto Himself.” By this they were bound to keep Yahwehs statutes and judgments, and do them with all their heart and with all their soul, while He, on His part, undertakes on these terms to set them “high above all nations which He hath made in praise, and in name, and in honor,” and to make them a holy people unto Himself.

But the original Deuteronomy as read to King Josiah cannot have ended with chapter 26, for the thing that awed him most was the threat of evil and desolation which were to follow the non-observance of this covenant. Now though there are indications of such dangers in the first twenty-six chapters of Deuteronomy, yet threats are not, so far, a prominent part of this book. The book as read must consequently have contained some additional chapters, which, in part at least, must have contained threats. Now this is what we have in our Biblical Deuteronomy. But in chapters 27 and 28 there are reduplications which can hardly have formed part of the original authors work. An examination of these has led every one who admits composite authorship in the Pentateuch to see that from chapter 27 onwards the original work has been broken up and dovetailed again with the works of JE and P; so that component parts of the first four books of the Hexateuch appear along with elements which the author of Deuteronomy has supplied. We have, in fact, before us, from this point, the work of the editor who fitted Deuteronomy into the framework of the Pentateuch; and it is of importance, from an expository point of view even, to endeavor to restore Deuteronomy to its original form, and to follow out the traces of it that are left.

As we have said, we must look for the threats and promises which undoubtedly formed part of it. These are contained in chapters 27 and 28. But a careful reader will feel at once that chapter 27 disturbs the connection, and that 28 should follow 26. In Deu 27:9-10 alone seem necessary to give a transition to chapter 28; and if all the rest were omitted we should have exactly what the narrative in Kings would lead us to expect, a coherent, natural sequence of blessings and curses, which should follow faithfulness to the covenant, or unfaithfulness. The rest of chapter 27 is not consistent either with itself or with Jos 8:30, where the accomplishment of that which is commanded here is recorded. In Deu 27:1-3 Moses and the elders command the people to set up great stones and plaster them with plaster and write upon them all the words of this law, on the day when they shall pass over Jordan, that they may go in unto the land. In Deu 27:4 it is said that these stones are to be set up in Mount Ebal, and there an altar of unhewn stones is to be built, and sacrifices offered, “and thou shalt write upon the stones very plainly.” From the position of this last clause and the mention of Mount Ebal, the course of events would be quite different from that which Deu 27:1-3 suggest. The stones were, according to Deu 27:4 ff., to be set up in Mount Ebal; out of these an altar of unhewn stones was to be built; and on them the law was to be inscribed, and this is what Joshua says was done. But if we take all the verses, Deu 27:1-8, together, we can reconcile them only by the hypothesis that the stones were set up as soon as Jordan was crossed, plastered, and inscribed with the law; that afterwards they were removed to Mount Ebal and built into an altar “of unhewn stone,” upon which sacrifices were offered. But that surely is in the highest degree improbable; and since we know that in other cases two narratives have been combined in the sacred text, that would seem the most probable solution here. Deu 27:4-8 will in that case be a later insertion, probably from J. In the same connection Deu 27:15-26 contain a list of crimes which are visited with a curse and no blessings; this cannot be the proclamation of blessing and cursing which is here required. Further, this list must be by a different author, for it affixes curses to some crimes which are not mentioned in Deuteronomy, and omits such sins as idolatry, which are continually mentioned there. This section must consequently have been inserted here by some later hand. It must probably have been later even than the time of the writer of Jos 8:33 ff., since the arrangement as reported there differs from what is prescribed here. Moreover, as there is nothing new in these sections, and all they say is repeated substantially in chapter 28, we may give our attention wholly to Deu 28:1-68, as being the original proclamation of blessing and curse.

But other entanglements follow. Chapters 29 and 30 manifestly contained an adieu on the part of Moses, who turns finally to the people with an affecting and solemn speech of farewell. That appears m chapters 29 and 30. But for many reasons it is impossible to believe that these chapters as they stand are the original speech of Deuteronomy. The language is in large part different, and there are references to the Book of the Law as being already written out. {Deu 29:19 f. 26, and Deu 30:10} It is probably therefore an editors rewriting of the original speech, and from the fact that “it contains many points of contact with Jeremiah in thoughts and words,” it is probably to be dated in the Exile. But there is another noticeable thing in connection with it. It has a remarkable resemblance in these and other respects to Deu 4:1-40. That passage can hardly have originally followed chapters 1-3, if as is most probable these were at first a historic introduction to Deuteronomy. The hortative character of Deu 4:1-40 shows that it must have been placed where it is by a reviser. But the language, though not altogether that of Deuteronomy, is like it, and the thought is also Deuteronomic. Probably the passage must have been transferred from some other part of Deuteronomy and adapted by the editor. A clue to its true place may perhaps be found in Deu 4:8, where “all this law” is spoken of as if it were already given, and in Deu 4:5, where we read, “Behold, I have taught you statutes and judgments.” These passages imply that the law of Deuteronomy had been given, and in that case chapter 4 must belong to a closing speech. We probably shall not be in error, therefore, in thinking Deu 4:1-40 ; Deu 29:29 are all founded on an original farewell speech which stood in Deuteronomy after the blessing and the curse.

But it may be asked, if that be so, why did an editor make these changes? The answer is to be found in two passages in chapters 31 and 32 which cannot be harmonized as they stand. In Deu 31:19 we are told that Yahweh commanded Moses to write “this song” and teach it to the children of Israel, “that this song may be a witness for Me against the children of Israel,” and Deu 31:22, “So Moses wrote this song.” But in Deu 31:28 f. we read that “Moses said, Assemble unto me all the elders of the tribes and your officers, that I may speak these words in their ears, and call heaven and earth to witness against them.” Obviously “these words” are different from “this song,” and are meant for a different purpose. The same ambiguity occurs at the end of the song in Deu 32:44 ff., where we first read of Moses ending “this song,” and in the next verse we read, “And Moses made an end of speaking all these words to all Israel.” Now what has become of “these words”? In all probability they were the substance of chapters 4 and 29 and 30, and were separated and amplified, because the editor who fitted Deuteronomy into the Pentateuch took over the song in chapter 32, as well as those passages of 31 and 32, that speak of this song, from JE. He accepted them as a fitting conclusion for the career of Moses, and transferred the original speech, which we suppose to have been the last great utterance of the original Deuteronomy, putting the main part of it immediately before the song, but taking parts out of it to form a hortatory ending (such as the other Moses speeches have) to that first one which he had formed out of the historic introduction. This may seem a very complicated process and an unlikely one; but after the foundation had been built by Dillmann, Westphal has elaborated the whole matter with such luminous force that it seems hardly possible to doubt that the facts can be accounted for only in this way. By piecing together 4, 30, and 31 he produces a speech so thoroughly coherent and consistent that the mere reading of it becomes the most cogent proof of the substantial truth of his argument.

An analysis of it will show this.

(1) There is the introduction; up till now the people have understood neither the commands nor the love of Yahweh. {Deu 29:1-9}

(2) There is the explanation of the Covenant; {Deu 29:10-15}

(3) A command to observe the Covenant; {Deu 4:1-2}

(4) Warning against individual transgression, which will be punished by the destruction of the rebel; {Deu 29:16-21; Deu 4:3-4}

(5) Warning against collective transgression, which will be punished by the ruin of the people. {Deu 4:5-26} The author, from this point regarding the transgression as an accomplished fact, announces:

(6) The dispersion and exile of the people; {Deu 4:27-28}

(7) The impression produced on future generations by the horror of this dispersion Deuteronomy (Deu 29:22-28);

(8) The conversion of the exiles to God; {Deu 4:30-31}

(9) Their return to the land of their fathers. {Deu 30:1-10}

(10) In conclusion, it is stated that the power of Yahweh to sustain the faith of His people and to save them is guaranteed by the past; {Deu 4:32-40} and there is no reason therefore that the people should shrink from obeying the commandment prescribed.to them. It is a matter of will. Life and death are before them; let them choose. {Deu 30:11-20}

The analysis of the remaining chapters is not difficult. Deu 31:14-23; Deu 31:30, form the introduction to the song, Deu 32:1-43, just as Deu 32:44 is the conclusion of it. Both introduction and song are extracted probably from J and E. Deu 32:48-52 are after P. Then follows the blessing of Moses, chapter 33. Finally, chapter 34 contains an account of Moses death and a final eulogy of him, in which all the sources JE, P, and D have been called into requisition. The threefold cord which runs through the other books of the Pentateuch was untwisted to receive Deuteronomy, and has been re-twisted so as to bind the Pentateuch into one coherent whole. That is the result of the microscopic examination which the text as it stands has undergone, and we may pretty certainly accept it as correct. But we should not lose sight of the fact that, as the book is now arranged, it has a notable coherence of its own, and the impression of unity which it conveys is in itself a result of great literary skill. Not only has the editor combined Deuteronomy into the other narratives most successfully, but he has done so not only without falsifying, but so as to confirm and enhance the impression which the original book was meant to convey.

We turn now to the substance of the two speeches-the proclamation of the blessing and the curse, and the great farewell address. As we have seen, the first is contained in chapter 28. If any evidence were now needed that this chapter was written later than the Mosaic time, it might be found in the space given to the curses, and the much heavier emphasis laid upon them than upon the blessings. Not that Moses might not have prophetically foretold Israels disregard of warnings. But if the heights to which Israel was actually to rise had been before the authors mind as still future, instead of being wrapped in the mists of the past, he could not but have dwelt more equally upon both sides of the picture. Whatever supernatural gifts a prophet might have, he was still and in all things a man. He was subject to moods like others, and the determination of these depended upon his surroundings. He was not kept by the power of God beyond the shadows which the clouds in his sky might cast; and we may safely say that if the curses which are to follow disobedience are elaborated and dwelt upon much more than the blessings which are to reward obedience, it is because the author lived at a time of unfaithfulness and revolt. Obviously his contemporaries were going far in the evil way, and he warns them with intense and eager earnestness against the dangers they are so recklessly incurring.

But after all we have seen of the spirituality of the Deuteronomic teaching, and its insistence upon love as the true bond between men and God and the true motive to all right action, it is perhaps disappointing to some to find how entirely these promises and threats have their center in the material world. Probably nowhere else will the truth of Bacons famous saying that “Prosperity is the blessing of the Old Testament” be more conspicuously seen than here. If Israel be faithful she is promised productivity, riches, success in war. Even when it is promised that she shall be established by Yahweh as a holy people unto Himself, the meaning seems to be that the people shall be separated from others by these earthly favors, rather than that they shall have the moral and spiritual qualities which the word “holy” now connotes. Other nations shall fear Israel because of the Divine favor. Israel shall be raised above them all. If it become unfaithful, on the other hand, it is to be visited with pestilence, consumption, fever, inflammation, sword, blasting, mildew. The earth is to be iron beneath them, and the heaven above them brass. Instead of rain they are to have dust; they are to be visited with more than Egyptian plagues. Their minds are to refuse to serve them; they are to be defeated in war; their country is to be overrun by marauders; their wives and children, their cattle and their crops, are to fall into the enemys hands. Locusts and all known pests are to fall upon their fields; and they themselves are to be carried away captive, after having endured the worst horrors of siege, and been compelled by hunger to devour their own children. And in exile they shall be an astonishment, a proverb, and a by-word, and shall be ruled by oppressive aliens. Worst of all, they shall there lose hope in God and “shall serve other gods, even wood and stone.” Their lives shall hang in doubt before them. In the morning they shall say, “Would God it were evening,” and at even they shall say, “Would God it were morning.” All the deliverance Yahweh had wrought for them by bringing them out of Egypt would be undone, and once more they should go back into Egyptian bondage.

All that is materialistic enough; but there is no need to make apology for Deuteronomy, nevertheless. The prophet has taught the higher law; he has rooted all human duty, both to God and man, in love to God, and now he tries to enlist mans natural fear and hope as allies of his highest principle. How justifiable that is we have already seen in chapter 12.

But a more serious question is raised when it is asked, does Nature, in definite sober truth, lend itself, in the manner implied throughout this chapter, to the support of religious and moral fidelity? At a time when imaginative literature is largely devoting itself to an angry or querulous denial Of any righteous force working for the unfortunate and the faithful, there can be no question what the popular answer to such a question would be. But from the ranks of literature itself we may summon testimony on the other side. Mr. Hall Caine, in his address at the Edinburgh Philosophical Institution, maintains in a wider and more general way the essence of the Deuteronomic thesis when he says, “I count him the greatest genius who touches the magnetic and Divine chord in humanity which is always waiting to vibrate to the sublime hope of recompense; I count him the greatest man who teaches men that the world is ruled in righteousness.” And his justification of that position is too admirable not to be quoted: “Life is made up of a multitude of fragments, a sea of many currents, often coming into collision and throwing up breakers: We look around and see wrong-doing victorious, and right-doing in the dust; the evil man growing rich and dying in his bed, the good man becoming poor and dying in the street; and our hearts sink and we say, What is God doing after all in this world of His children? But our days are few, our view is limited, we cannot watch the event long enough to see the end which Providence sees.” “It is the very province of imaginative genius,” he goes on to say, “to see that which the common mind cannot see, to offer to it at least suggestions of how these triumphs of unrighteousness may be accounted for in accordance with the law that righteousness rules in the world.” We would go further. It is one of the main purposes of inspiration to go beyond even imaginative genius, to point out in history not only how right may perhaps ultimately triumph, but how it has been in reality and must be victorious. For it will not do to shut off the world of material things from the working of this great and universal law. Owing to the narrow fanaticism of science, modern men have become skeptical, not only of miracle, but even of the fundamental truth that righteousness is profitable for the life that now is, that in following righteousness men are co-operating with the deepest law of the universe. But it remains a truth for all that. It is written deep in the heart of man; and in more wavering lines perhaps, but still most legibly, it is written on the face of things. With the limitations of his time and place, this is what the Deuteronomist preaches. Doubtless he has not faced, as Job does, the whole of the problem; still less has he attained to the final insight exhibited in the New Testament, that temporal gifts may be curses in disguise, that the highest region of recompense Is in the eternal life, in the domain of things which are invisible but eternal. He does not yet know, though he has perhaps a presentiment of it, that being completely stripped of all earthly good may be the path to the highest victory-the victory which makes men more than conquerors through Christ. Nevertheless he is, making these allowances, right, and the moderns are wrong. In many ways obedience to spiritual inspirations does bring worldly prosperity. The absence of moral and spiritual faithfulness does affect even the fruitfulness of the soil, the fecundity of animals, the prevalence of disease, the stability of ordered life, and success in war. This was visible to the ancient world generally in a dim way; but by the inspired men of the Old Covenant it was clearly seen, for they were enlightened for the very purpose of seeing the hand of God where others saw it not. But they never thought of tracing out the chain of intermediate causes by which such results were connected with mens spiritual state. They saw the facts, they recognized the truth, and they threw themselves back at once upon the will of God as the sufficient explanation.

We, on the other hand, have been so diligent in tracing out the immediately preceding links of natural causation that, for the most part, we have been fatigued before we reached God. We consequently have lost view of Him; and it is wholesome for us to be brought sharply into contact with the ancient Oriental mind as we are here, in order that we may be forced to go the whole way back to Him. For the fact is that much of that very process of decay and destruction from moral causes is going on before us in countries like Turkey and Morocco, where social righteousness is all but unknown, and private morality is low. A truly modern mind scorns the idea that the fertility of the soil can be affected by immorality. Yet there is the whole of Mesopotamia to show that misgovernment can make a garden into a desert. Where teeming populations once covered the country with fruitful gardens and luxurious cities, there are now in the lands of the Tigris and Euphrates a few handfuls of people, and all the fertility of the country has disappeared. Irrigation channels which made all things live have been choked up and have been gradually filled with drifting sand, and one of the most populous and fertile countries of the world has become a desert. In Palestine the same thing may be seen. Under Turkish domination the character of the soil has been entirely changed. In many places where in ancient days the hills were terraced to the top the sweeping rains have had their way, and the very soil has been carried off, leaving only rocks to blister in the pitiless sun. Even in the less likely sphere of animal fecundity modern science shows that peace and good government and righteous order are causes of extraordinary power. And the movements which are going on around us at this day in the elevation and depression of nations and races have a visible connection with fidelity or lack of fidelity to known principles of order and justice. This can be said without concealing how scanty and partial in most cases such attainments are. Prevailing principles can be discerned in the providence which rules the world. And these are of such a kind that the connection which obedience to the highest known rules of life has with fertility, success, and prosperity, is constant and intimate. It is, too, far wider reaching than at first sight would seem possible. To this extent, even modern knowledge justifies these blessings and curses of Deuteronomy.

But it may be asked, is this all the Old Testament means by such threats and promises? Does it recognize any even self-imposed limitations to the direct action of Divine power? Most probably it does not. Though always keeping clear of Pantheism, the Old Testament is so filled and possessed by the Divine Presence that all second causes are ignored, and the action of God upon nature was conceived, as it could not fail to be, on the analogy of a workman using tools. Now that the methods of Divine action in nature have been studied in the light of science, they have been found to be more fixed and regular than was supposed. The extent of their operation, too, has been found to be immeasurably wider, and the purposes which have to be cared for at every moment are now seen to be infinitely various. As a result, human thought has fallen back discouraged, and takes refuge more and more in a conception of nature which practically deifies it, or at least entirely separates it from any intimate relation to the will of God. It is even denied that there is any purpose in the world at all, or any goal, and to chance or fate all the vicissitudes of life and the mechanical changes of nature are attributed. But though we must recognize, as the Old Testament does not, that ordinary Divine action flows out in perfectly well-defined channels, and is so stable in its movement that results in the sphere of physical nature may be predicted with certainty; and though we see, as was not seen in ancient days, that even God does not always approach His ends by direct and short-cut paths, -these considerations only make the Old Testament view more inspiring and more healthful for us. We may gather from it the inference that if the fertility of a land, the frequency of disease, and success in war are so powerfully affected by the moral and spiritual quality of a people, it is very likely that in subtler and less palpable ways the same influences produce similar effects, even in regions where they cannot be traced. If so, whatever allowance may be required for the inevitable simplicity of Old Testament conceptions on this subject, however much we miss the limitations we have learned to regard as necessary, the Deuteronomic view as to the effects of moral and spiritual declension upon the material fortunes of a people is much nearer the truth than our timorous and hesitating half-belief. To find these effects emphasized and affirmed as they are here, therefore, acts as a much needed tonic in our spiritual life. Coming too from a man who possessed, if ever man did, Divinely inspired insight into the process of the world and the ideal of human life, these promises and warnings bring God near. They dissipate the mists which obscure the workings of Gods Providence, and keep before us aspects of truth which it is the present tendency of thought to ignore too much. They declare in accents which carry conviction that, even in material things, the Lord reigneth; and for that the world has reason to be supremely glad.

Certainly Christians now know that prosperity in material things is by no means Gods best gift. That great principle must be held to firmly, as well as the legitimacy of the vivid hopes and fears of Old Testament times regarding the material rewards of right-doing. In many ways the new principle must overrule and modify for us those hopes and fears. But with this limitation we are justified in occupying the Deuteronomic standpoint and in repeating the Deuteronomic warnings. For to its very core the world is Gods; and those who find His working everywhere are those whose eyes have been opened to the inmost truth of things.

With regard to the farewell speech contained in chapters 29 and 30 and the related parts of chapter 4 and chapter 31 there is not much to be said. Taken as a whole, it develops the promises and threats of the previous chapters, and repeats again with affectionate hortatory purpose much of the history. But there is not a great deal that is new; most of the underlying principles of the address have been already dealt with. Taken according to the reconstruction of the speech and its reinsertion in its original framework, the course of things would seem to have been this. After the threats and promises had been concluded, Moses, carrying on the injunction of Deu 3:28, addressed {Deu 32:8} all the people and appointed Joshua to be his successor; then he wrote out “this law,” and produced it before the priests and elders of the people, with the instruction that at the end of every seven years, at the feast of release, in the feast of tabernacles, it should be read before all Israel, men, women, and children. {Deu 31:9-13} Then he gave the book to the Levites, that they might “lay it up” by the side of the Ark of the Covenant of Yahweh their God, that it might be there for a witness against them when they became unfaithful, as he foresaw they would. He next summons all Israel to him, and delivers the farewell address contained in chapters 4, 29, and 30, an outline of which has already been given, according to Westphals recombination. This would seem to indicate that Moses himself inaugurated the custom of reading the law and giving instruction to all the people, which he prescribed for the feast of tabernacles in the year of release. After the law had been given he addressed the whole people in this farewell speech.

But though on the whole there is no need for detailed exposition here, there are one or two things which ought to be noticed, things which express the spirit of Deuteronomy so directly and so sincerely that they can be identified as forming part of the original Deuteronomic speech. One of these is unquestionably Deu 30:11-20. At the end of the farewell address a return is made to the core of the whole Deuteronomic teaching: “Thou shalt love Yahweh thy God with all thy heart, and with all thy soul, and with all thy might.” This was announced with unique emphasis at the beginning; it has lain behind all the special commands which have been insisted upon since; and now it emerges again into view as the conclusion of the whole matter. For beyond doubt this, and not the whole series of legal precepts, is what is meant by “this commandment” in Deu 30:2. Both before it, in the sixth and tenth verses {Deu 30:6, Deu 30:10}, and after it, in the sixteenth and twentieth verses {Deu 30:16, Deu 30:20}, this precept is repeated and insisted on as the Divine command. Had the individual commands or the whole mass of them together been meant, the phrase used would have been different. It would have been that in Deu 30:10, where they are called “His commandments and His statutes which are written in this book of the law,” or something analogous. No, it is the central command of love to God, without which all external obedience is vain, which is the theme of this last great paragraph; and a clear perception of this will carry us through both the obscurities of it, and the difficulties of St. Pauls application of it in the Romans.

Of this then the author of Deuteronomy says: “It is not too hard for 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, and make us to hear it, that we may 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, and make us to hear it, that we may do it? But the word is very nigh unto thee, in thy mouth, and in thy heart, that thou mayest do it.” That is to say, there is no mystery or difficulty about this commandment of love. Neither have you to go to the uttermost parts of the sea to hear it, nor need you search into the mysteries of heaven. It has been brought near to you by all the mercy and forgiveness and kindness of Yahweh; it has been made known to you now by my mouth, even in its pettiest applications. But that is not all; it is graven on your own heart, which leaps up in glad response to this demand, and in answer to the manifestation of Gods love for you. It is really the fundamental principle of your own nature that is appealed to. You should clearly feel that life in the love of God and man is the only fit life for you who are made in the image of God. If you do, then the fulfillment of all the Divine precepts will be easy, and your lives will lighten more and more unto the perfect day.

Now, for an Oriental of the pre-Christian era such teaching is most marvelous. How marvelous it is Christians perhaps find it difficult to see. In point of fact, many have denied that Old Testament teaching ever had this character. Misled by the doctrines of Islam, the great Semitic religion of today, many assert that the religion of ancient Israel called upon men to submit to mere power in submitting to God. But the appeal of our text to the heart of man shows that this is an error. No such appeal has ever been made to Mohammedans. Their state of mind in regard to God is represented by the remark of a recent traveler in Persia. Speaking of the Persian Babis, who may be described roughly as a heretical sect whose minds have been formed by Mohammedanism, he says: “They seemed to have no conception of absolute good, or absolute truth; to them good was merely what God chose to ordain, and truth what He chose to reveal, so that they could not understand how any one could attempt to test the truth of a religion by an ethical and moral standard.” Now that is precisely the opposite of the Deuteronomic attitude. Israel is encouraged and incited to right action by having it pointed out that not only experience, not only Divinely given statutes and judgments, but the very nature of man itself guarantees the truth of this supreme law of love. The law laid upon men is nothing strange to, or incongruous with, their own better selves. It is the very thing which their hearts have cried out for; when it is proclaimed the higher nature in man recognizes it and bows before it. It is not received because of fear, nor is it bowed before because it is backed by power which can smite men to the dust. No; even in its ruins human nature is nobler than that; and Deuteronomy everywhere teaches with burning conviction that God is too ethical and spiritual in nature to accept the submission of a slave.

This reading of our passage is plainly that which St. Paul takes in Rom 10:5-6. He perceives, what so many fail to do, that the spirit and scope of the Deuteronomic teaching are different from that of the purely legal sections of the Pentateuch. Paul therefore quotes the Pentateuch as having already made the distinction between works and faith which he wishes to emphasize, and as having distinctly given preference to the latter. Leviticus keeps men at the level of the worker for wages, while Deuteronomy in this passage, by making love to God the essence of all true observance of the law, raises them almost to the level of sons. And just as in those ancient days the highest manifestations of God had not to be labored for and sought by impotent strivings, but had plainly been made known to them and had found an echo in their hearts, so now the highest revelation had been brought near to men in Christ, and had found a similar response. They did not need to seek it in heaven, for it had been brought to earth in the Incarnation. They did not need to descend into the abyss, for all that was needed had been brought thence by Christ at His resurrection. And in the New Testament as in the Old, the simplicity of the entrance into true relations with God is emphasized. Love and faith are the fundamental conditions. From them obedience will naturally issue, since “to faith all things are possible, and to love all things are easy.”

Fuente: Expositors Bible Commentary