Exegetical and Hermeneutical Commentary of Deuteronomy 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.
6. will circumcise thine heart ] See on Deu 10:16, and in contrast Deu 29:4; and cp. Jer 31:33.
to love, etc.] See on Deu 6:5.
that thou mayest live ] lit. for the sake of thy life, Deu 30:16 ; Deu 30:19, Deu 16:20, all Son 4:1 (see note), Deu 5:33, Deu 8:1, all Pl.
Fuente: The Cambridge Bible for Schools and Colleges
Deu 30:6
Circumcise thine heart.
Circumcision
Circumcision was the sign of the covenant God made with Abraham, mention of which we have in Gen 17:1-27, and which the first martyr, St. Stephen, quoted in that remarkable address in Act 7:8, where he said, And He gave him the Covenant of Circumcision: and so Abraham begat Isaac, and circumcised him the eighth day. And St. Paul in writing to the Rom 4:11, speaking of Abraham, says, And he received the sign of circumcision, a seal of the righteousness of the faith which he had yet being uncircumcised: that he might be the father of all them that believe, though they be not circumcised; that righteousness might be imputed unto them also. This sign was also made with Abrahams seed–that is, Christ–as St. Paul tells us in Gal 3:16. This was then the Covenant of Grace, the Gospel which preceded the law. To Israel this covenant was an outward sign that God would give them rest in Canaan; and to all of us it is a sign continued in Christian baptism, and a seal that God is not ashamed to be called their God, for He hath prepared for them a city. This rite of circumcision was performed by the cutting off of the flesh of the foreskin; this was cut off and cast away, to show that the body of the sins of the flesh must be put off; a list of what some of these are we have in Col 3:5. On this account we are told in Deu 10:16, Circumcise the foreskin of your hearts, and in the text, Circumcise thine heart. Ishmael was circumcised although the covenant was made with Abraham and Isaac, for the children of believing parents must be sealed with its seal for the reasons given by St. Paul in 1Co 7:14. The act of circumcising the male child was a painful ceremony, and was full of meaning, suggesting then what the New Testament teaches now, Your body is the temple of the Holy Ghost. This rite of circumcision was administered to a child who could know nothing except pain. What good was it? How unreasonable! and how cruel–we would be prompted to ask. Following our own reason, no child would have received the rite; but we should remember what Locke says, Whatever is Divine revelation ought to overrule all our opinions, prejudices, and interests, and hath a right to be received with full assent. Such a submission as this of our reason to faith, takes not away the landmarks of knowledge, this shakes not the foundations of reason, but leaves us that use of our faculties for which they were given us. But Gods commands upon this subject far outstrip mans reason and mans feelings upon the subject. For there was a penalty attached to disobedience; the child not circumcised was to be cut off from his people, he was to die. In Col 2:11-12, we are told this of baptism, which now answers to the rite of circumcision, In whom also ye are circumcised with the circumcision made without hands in putting off the body of the sins of the flesh by the circumcision of Christ. Buried with Him in baptism, wherein also ye are risen with Him, through the faith of the operation of God, who hath raised Him from the dead. This rite of baptism is equally for babes as well as for those of mature years, even for those only a few weeks old. Parents ought to see that their children receive it. I shall now endeavour to show you in what two points circumcision differs from baptism.
1. Baptism in its literal sense, taken as an outward rite, is of universal and continual obligation, that is, as long as this dispensation (the dispensation of the Spirit) lasts, though it is only in the first of these that it differs from circumcision.
2. Taken in its literal sense, circumcision was the initiatory rite of the old covenant, as baptism is of the new; both are placed at the threshold of church privileges. In circumcision a man was pledged to keep the whole law (Gal 5:3), whereas in baptism a man is pledged to put on Christ. The case of the Ethiopian eunuch.
As there are two points of difference between circumcision and baptism, there are on the other hand three points of resemblance.
1. In a spiritual sense both have the same signification, both point to the renewal of the heart, which is required of all.
2. Neither circumcision, nor baptism, are of value as mere rites, unaccompanied, by the spiritual grace which they typify; For in Christ Jesus, neither circumcision availeth anything, nor uncircumcision, but faith which worketh by love.
3. Baptism doth also save us (not the putting away of the filth of the flesh, but the answer of a good conscience towards God) by the resurrection of Jesus Christ. Above all, the Spirit of God is all essential. The truths which circumcision teach us, and the blessings of which it was the pledge, are the birthright of every real child of God. It taught what baptism now teaches us, the total depravity of the human nature, its inability to please God, and its unfitness to partake of His mercy. Circumcision was also like our initiatory sacrament baptism–a sign and pledge of the remedy which infinite love has devised for the depravity of the heart. A new heart will I give you, and a new spirit will I put within you. I will be their God, and they shall be My people. All these blessings are now communicated to every genuine member of the Christian Church. Our blessed Lord therefore submitted to the rite of circumcision. It was right that He should bear the evidence of being a descendant of Abraham according to the flesh. Although He had no personal pollution to put off, yet His submitting to circumcision was an essential part of His humiliation, and of the obedience by which He fulfilled all righteousness. It was also one of those sacred actions in which He sustained the character of the representative of His people. Now, what are we to learn from all this, and more especially those that are parents and guardians? As circumcision was originally an admission unto covenant relationship with God, Jesus, the Son of the Highest, submitted to it the eighth day, when Joseph exercised his parental right over Jesus, as man, in giving. Him His name, and by His baptism by St. John, He fulfilled the law by obedience. From the manger at Bethlehem to the Cross on Calvary, He did the will of God till it was finished. What an example for us all to follow in His blessed steps. In order to do so, we must see that our hearts are circumcised. In like manner baptism as the covenant of grace, of which it is the symbol, is higher than that of the law, with greater privileges and blessings. How shall we escape if we neglect so great salvation? The last act of grace is, as the promise under our consideration implies, ensured by the first act of grace. The primary change of heart effected by the operation of the Holy Spirit, is the pledge of the final accomplishment of the purposes of sovereign love. The Lord thy God will circumcise thy heart that thou mayest live. (C. T. Buchanan.)
The circumcision of the heart: a description of true religion
I. The purity of its character: The Lord thy God will circumcise thine heart, etc. Circumcision was originally instituted to ratify the covenant which the Lord made with Abraham His faithful servant (Gen 17:10-11). It subsequently became a distinguishing and standing rite in the Jewish Church. It was an outward and typical sign of an internal and spiritual grace. Hence we read of the circumcision of the flesh made with hands, and also of the heart made without hands, by Jesus Christ. Circumcision, therefore, of the heart implies–
1. The renovation of its moral powers. Human nature is totally depraved, and every mans heart is desperately wicked. Hence we must be spiritually circumcised and made holy, or we cannot enter into the kingdom of heaven (Heb 12:14). This inward circumcision includes a deliverance from the power and pollution of sin, and an actual participation of the Divine nature.
2. The special result of Divine operation. The Lord thy God will, etc., and the heart of the seed, who shall believe in His name. He only is able to achieve this great and glorious change.
II. The excellency of its principle: To love the Lord thy God, etc. Purity of heart is invariably accompanied with the principle of Divine love. When grace becomes predominant, it sways the whole empire of the soul, and reigns through righteousness unto eternal life. The object which the believers love embraces, The Lord thy God.
1. His essential character demands our love. He is the Lord–the uncreated, infinite, and eternal Jehovah.
2. His relative character also demands our love. He is thy God–not only Creator, Legislator, Benefactor, but also Redeemer, Saviour, Portion. Thine by innumerable obligations, relations, and endearments: by right, by purchase, by covenant, by adoption, by enjoyment, by profession, and by anticipation.
3. The degree to which the believers love extends. With all thy heart, and with all thy soul.
(1) It must be sincere, and not in word and tongue only, but in deed and in truth.
(2) Intense, not a lukewarm and languishing desire, but a vigorous and hallowing flame, ever burning on the altar of the heart.
(3) Supreme, admitting no rival, but refining and regulating all subordinate attachments to inferior objects.
(4) Entire in its character, casting out all tormenting fear, reaching to all the faculties of the soul, and engaging all the powers and energies of the mind.
(5) Progressive, abounding yet more and more in knowledge, and in all judgment, being rooted and grounded in love, and filled with all the fulness of God (Eph 3:17-19).
III. The felicity of its subjects. That thou mayest live. This assertion affords both instruction and encouragement. It plainly intimates the destructive tendency of sin, and the quickening and saving efficacy of Divine grace.
1. The misery of the impenitent is fairly implied. Lifes opposite is death: and those who lose the former must endure the latter. The wicked are already legally dead by the condemning sentence of the law, are spiritually dead in trespasses and sins; and except they speedily repent, they will eternally perish.
2. The reward of the righteous is Divinely promised: That thou mayest live. This gracious promise is very comprehensive. It not merely includes a negative deliverance from a death of sin, but is also expressive of the peculiar excellency and perpetuity of religion as a principle of spiritual and eternal life.
We may conclude by observing–
1. The necessity of personal purity, without which the external ordinances of Christianity are insufficient and unprofitable. And–
2. The exalted character and blessedness of the pious, as participants of saving grace, and heirs of the glorious inheritance of the saints in light. (Sketches of Four Hundred Sermons.)
Circumcision of heart
I. The blessing to be bestowed–circumcision of heart.
1. The truths which circumcision taught, and the blessings of which it was the pledge, are the birthright of every real child of God.
2. All these blessings are communicated to every genuine member of the Christian Church through Christ. A circumcised Saviour affords a pledge of–
(1) A perfect obedience on behalf of His people.
(2) The putting away of the guilt of sin.
(3) The personal and internal circumcision which distinguishes all the real children of God.
3. God, as sovereign, retains to Himself the application of these blessings.
4. Their extension to the seed of those who partake of this spiritual circumcision is a further illustration of 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.)
The true circumcision
I. The author of it. The Lord thy God. He alone can deal effectively with our heart, and take away its carnality and pollution.
II. Where it is wrought. It is not of the flesh, but of the spirit. It is the essential mark of the covenant of grace.
III. The result. That thou mayest live. To be carnally minded is death. In the overcoming of the flesh we find life and peace. (C. H. Spurgeon.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 6. God will circumcise thine heart] This promise remains yet to be fulfilled. Their heart, as a people, has never yet been circumcised; nor have the various promises in this chapter been ever yet fulfilled. There remaineth, therefore, a rest for this people of God. Now, as the law, properly speaking, made no provision for the circumcision of the heart, which implies the remission of sins, and purification of the soul from all unrighteousness; and as circumcision itself was only a sign of spiritual good, consequently the promise here refers to the days of the Messiah, and to this all the prophets and all the apostles give witness: “for circumcision is that of the heart, in the spirit, and not in the letter,” Ro 2:29; and the genuine followers of God are circumcised with the circumcision made without hands – by the circumcision of Christ,” Col 2:11-12. Hence we see these promises cannot be fulfilled to the Jews but in their embracing the Gospel of Christ. To look, therefore, for their restoration is idle and nugatory, while their obstinacy and unbelief remain.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
The Lord will circumcise thine heart, or, for the Lord will circumcise thine heart, i.e. will by his word and Spirit change and purge thy heart from all thine idolatry, and superstition, and wickedness, and incline thy heart to love him, as it here follows. See Deu 10:16. And so this is produced to show why and how those great things should be accomplished; God would first convert and sanctify them, the fruit whereof should be this, that they should return and obey Gods commandments, Deu 30:8, and they should pros per in all things, Deu 30:9. The Hebrew vau is oft rendered for, and notes the reason of a thing, as 1Ki 1:21; 18:3,4; Psa 1:3; 5:12; Isa 16:2; 64:5. And this promise principally respects the times of the gospel, and the grace which was to be then imparted to all Gods Israel by Christ, by whom alone this circumcision is obtained, Col 2:11. And so having fully described to them the law of God, the rule of their obedience, here and in foregoing chapters, and considering their great instability in the performance of their obedience to it, he now seasonably adds a glorious gospel promise, and directs their faith to the Messias by whom alone they could expect or receive the establishment of their hearts in the ways of God against apostacy.
Fuente: English Annotations on the Holy Bible by Matthew Poole
And the Lord thy God will circumcise thine heart, and the heart of thy seed,…. No mention is made of circumcision of the flesh, which will now be out of use with the Jews; they being fully convinced of the abrogation of the ceremonial law by the Messiah, whom they will now receive. It is spiritual circumcision only that is here spoken of, with which the Jews will be circumcised, when they shall be pricked and cut to the heart, and be thoroughly convinced of sin; when the iniquity of their hearts will be laid open to them, and they put to pain, and filled with shame and loathing for it; when the hardness of their hearts will be removed, and the foolishness of them will be exposed and taken away, and they will be made willing to part with their sins, and with their own righteousness; when the graces of the Spirit will be implanted in them, and the blood of Christ applied to them for pardon and cleansing. This is the circumcision made without hands, which is not of men, but of God; what he calls for, and exhorts unto, as being necessary, De 10:16; he here promises to do; and deed none but himself can do it; for he only can come at the hearts of men, to take anything out of them, or put anything into them; it is he that opens the heart, softens, quickens, enlightens, and purifies it: Baal Hatturim says this respects the times of the Messiah:
to love the Lord thy God with all thine heart, and with all thy soul; which, though the duty of every man, is performed by none but those that have the grace of God; there is no love to God in the heart before this inward and spiritual circumcision of it: it is a fruit of the Spirit in conversion when the affections are taken off of other things, and set on Christ; when a man sees his sin and his Saviour, and the one is odious, and the other precious; when the blessings of grace are applied, and the love of God is shed abroad in the heart, which cause love to God and Christ again:
that thou mayest live; spiritually and eternally; for there is no spiritual life in the soul till the heart is circumcised, or, in other words, regenerated and renewed; then it is quickened; then a man lives a life of faith on Christ, of holiness from him, communion with him, and has both an open right unto, and meetness for, eternal life.
Fuente: John Gill’s Exposition of the Entire Bible
6. And the Lord thy God will circumcise thine heart. This promise far surpasses all the others, and properly refers to the new Covenant, for thus it is interpreted by Jeremiah, who introduces God thus speaking, —
“
Behold, the days come that I will make a new covenant with the house of Israel, and the house of Judah, not according to the covenant that I made with their fathers, which covenant they brake, but I will put my law in their inward parts, and write it in their hearts.” (Jer 31:31.)
Moses now declares the same thing in different words, that, lest the Israelites, according to their wonted instability, should fall back from time to time into new rebellions, a divine remedy was needed, i. e. , that God should renew and mould their hearts. In short, he reminds them that this would be the chief advantage of their reconciliation, that God should endow them with the Spirit of regeneration. There is a metaphor in this word circumcise; for Moses alludes to the legal sign of consecration, whereby they were initiated into the service of God. The expression, therefore, is equivalent to his saying, God will create you spiritually to be new men, so that, cleansed from the filth of the flesh and the world, and separated from the unclean nations, you should serve Him in purity. Meanwhile, he shews that, whatever God offers us in the Sacraments, depends on the secret operation of His Spirit. Circumcision was then the Sacrament of repentance and renewal, as Baptism is now to us; but “the letter,” as Paul calls it, (Rom 2:27,) was useless in itself, as also now many are baptized to no profit. So far, then, is God from resigning the grace of His Spirit to the Sacraments, that all their efficacy and utility is lodged in the Spirit alone.
Although Moses seems to make a division of the matter between men and God, so as to ascribe to them the beginning of repentance, and to make Him the author of perseverance (only, (285)) nevertheless this difficulty is easily solved; for according to the ordinary manner of Scripture, when he exhorts them to repentance, he is not teaching them that it is a gift of the Spirit, but simply reminding them of their duty. Meanwhile, the defenders of free-will foolishly conclude, that more is not required of men than they are able to perform; for in other places they are taught to ask of God whatever He enjoins. Thus, in this passage, Moses treats of the means of propitiating God, viz., by returning into the right way with an unfeigned heart; but, after he has testified that God will be gracious to them, he adds, that there is need of a better remedy, so that, being once restored by Him, they may be perpetual recipients of His grace. Still, it is not his intention to restrict the circumcision of the heart to the subsequent course of their lives, as if it depended on their own will and choice to circumcise themselves before God should work in them. And surely it is not at all more easy to rise when you have fallen, than to stand upright after God has set you up. I confess that perseverance is an excellent grace; but how shall the sinner, who is enthralled to Satan, free himself from those chains, unless God shall deliver him? Therefore, what Moses lays down as to the gift, of perseverance, applies no less to the commencement of conversion; but he only wishes to teach us that, although God should pardon our sins, that blessing would be but transient, unless He should keep us in subjection to His Law. And, in fact, He regenerates by His Spirit unto righteousness all those whose sins He pardons.
(285) Added from Fr.
Fuente: Calvin’s Complete Commentary
6. The Lord thy God will circumcise thine heart Comp. Deu 10:16; also Heb 8:10.
Fuente: Whedon’s Commentary on the Old and New Testaments
Ver. 6. The Lord thy God will circumcise thine heart Esdras and Nehemiah inform us, that the heart of the Jews was not circumcised when they returned from Babylon: the whole Jewish history teaches us the same; and so do St. Stephen and St. Paul. It is necessary, therefore, to understand this prophecy of some future restoration of the Jews, says Houbigant; and with him many of the most judicious writers agree: for there are, in this and several other prophecies concerning the restoration of the Jews, such magnificent descriptions of it, as no way appear to be sufficiently accomplished in any restoration yet passed; and therefore they are to be interpreted of a more complete one still to come.
REFLECTIONS.There is with God grace abounding to the chief of sinners; none who return to him shall be, in any wise, cast out. We have here, 1. The penitent return of Israel, and therein also of every sinner. (1.) It begins with serious reflection on the fulfilment of God’s word, begetting humbling conviction on the heart. Note; The first step towards return to God is always conviction of our sin and ingratitude, and a sense of the just desert of both. (2.) Faith in a reconciled God must be exercised. We must, like the prodigal, call him our God and Father in Jesus Christ, though we acknowledge ourselves utterly unworthy to be called his children. (3.) Conversion will, of course, follow, from a constraining sense of God’s transcendant compassions; these will engage the heart, and we shall desire, without reserve, to yield up ourselves to him, from a principle of love, and with universal devotedness of body and soul to his service. (4.) Fervent and importunate prayer will express the earnest breathings of the heart after God. Behold he prayeth, is the sign of every returning sinner. Hereupon God promises, 2. To hear and answer them, not upbraiding them with their sins, nor rejecting them, because out of trouble they cry to him; but according to their necessities he will supply them: his bowels of compassion will yearn over them. Such are God’s tender mercies to the vilest, that bow with contrite hearts before him; he will from the distant lands restore them; however far gone in sin, they shall be recovered: their captivity shall be loosed, the bonds of sin shall no longer enslave them; God will do them good, temporal good, in restoring them to plenty and affluence in their long lost heritages. Note; Return to God is often attended with great blessings in our worldly affairs. Spiritual good is better still. He will circumcise their hearts, will cut off their vile affections, and shed abroad his holy love within their souls; thereby qualifying them for the obedience he requires, and securing them against future departures from him: their enemies shall now fall before them, and feel the power of victorious grace; thus sin shall have no more dominion over the returning penitent. Finally, by ten several repetitions, God engages to regard them as their Covenant-God. Happy the sinner who thus returns to God, and finds God thus return to his poor soul!
Fuente: Commentary on the Holy Bible by Thomas Coke
It is not enough to deliver from wrath, and to save from punishment; but in order to make a poor shiner happy, he must be qualified to enjoy. The circumcision of the heart, is the precious and blessed work of GOD the HOLY GHOST, who only can accomplish this. Hence the apostle tells us, that CHRIST is made of GOD to us, not only wisdom to enlighten, but righteousness to justify, sanctification to purify, and redemption to secure from every evil. 1Co 1:30 .
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
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.
Ver. 6. And the Lord thy God. ] See Deu 10:16 .
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
NASB (UPDATED) TEXT: Deu 30:6-10
6Moreover the LORD your God will circumcise your heart and the heart of your descendants, to love the LORD your God with all your heart and with all your soul, so that you may live. 7The LORD your God will inflict all these curses on your enemies and on those who hate you, who persecuted you. 8And you shall again obey the LORD, and observe all His commandments which I command you today. 9Then the LORD your God will prosper you abundantly in all the work of your hand, in the offspring of your body and in the offspring of your cattle and in the produce of your ground, for the LORD will again rejoice over you for good, just as He rejoiced over your fathers; 10if you obey the LORD your God to keep His commandments and His statutes which are written in this book of the law, if you turn to the LORD your God with all your heart and soul.
Deu 30:6 God will circumcise your heart This is a metaphor for an open and accessible hearing of God’s word. The opposite is stated in Deu 30:17. In Deu 10:16 and Jer 4:4; Jer 9:25-26, the Israelite is called upon to perform this spiritual act (cf. Rom 2:28-29), yet here God must do it. This same tension between God’s sovereignty and human action is seen in Eze 18:31 vs. Eze 36:26. Here circumcision is a metaphor for a proper spiritual attitude. See full note at Deu 10:16.
heart For the Hebrews this was the center of intellectual activity. See Special Topic: Heart .
descendants This is literally seed (BDB 282). This term is used in this metaphorical sense several times in Deuteronomy (cf. Deu 1:8; Deu 4:37; Deu 10:15; Deu 11:9; Deu 28:46; Deu 28:59; Deu 30:6; Deu 30:19; Deu 31:21; Deu 34:4).
soul This is the Hebrew word nephesh (BDB659, see note at Gen 35:18 ). See note at Deu 11:13.
Deu 30:8-9 This reflects what God wanted to do for Israel and for the whole world! See Special Topic: YHWH’s ETERNAL REDEMPTIVE PLAN .
Deu 30:10 if. . .if This shows the conditional nature of the covenant. Notice that obedience (listen and keep) are paralleled with sincere and total commitment (with all your heart and soul).
Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley
will circumcise. Compare Deu 10:16. Jer 32:39. Eze 11:19; Eze 36:26.
Fuente: Companion Bible Notes, Appendices and Graphics
will circumcise: Deu 10:16, Jer 4:4, Jer 9:26, Jer 32:39, Eze 11:19, Eze 11:20, Eze 36:26, Eze 36:27, Joh 3:3-7, Rom 2:28, Rom 2:29, Rom 11:26, 2Co 5:17, Col 2:11
to love the Lord: Deu 6:5, Exo 20:6, Mat 22:37, Rom 8:28, 1Co 8:3, Jam 1:12, Jam 2:5, 1Jo 4:7, 1Jo 4:16-19, 1Jo 5:3, 1Jo 5:4
Reciprocal: Gen 17:10 – Every Exo 6:12 – am Lev 3:3 – the fat Lev 12:3 – General Lev 26:41 – their uncircumcised Deu 30:16 – to love Deu 30:20 – love Jos 5:2 – circumcise 1Sa 7:3 – prepare 1Ki 3:3 – loved 1Ch 29:18 – keep Psa 119:25 – according Isa 26:12 – for Jer 24:7 – I will give Jer 31:19 – Surely after Jer 31:33 – I will Eze 37:24 – they shall Eze 44:7 – uncircumcised in heart Mic 7:19 – subdue Mar 12:29 – Hear Luk 8:15 – in an Luk 10:27 – Thou Joh 3:10 – and knowest Joh 14:21 – that hath Act 7:51 – uncircumcised Rom 2:25 – circumcision Rom 4:11 – a seal Phi 3:3 – we 2Th 3:5 – into Heb 8:10 – I will put
Fuente: The Treasury of Scripture Knowledge
Deu 30:6. And the Lord Or, For the Lord; will circumcise thy heart Will by his word and Spirit change and purge thy heart from all thy idolatry and wickedness, and incline thy heart to love him. God will first convert and sanctify thee, the fruit whereof shall be, that thou shalt return and obey Gods commandments, (Deu 30:8,) and then shalt prosper in all things, Deu 30:9. This promise principally respects the times of the gospel, and still remains to be accomplished, at least in the full sense; for, though after the Babylonish captivity they never returned to idolatry, yet they degenerated into endless superstitions and corruptions of heart, resting merely in the outward ceremonies of religion, without any sincere love to God and substantial piety. Hence they rejected the Son of God, preaching conversion of heart, regeneration, spiritual worship, and a kingdom not of this world.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
30:6 And the LORD thy God will {e} 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.
(e) God will purge all your wicked affections, a thing that is not in your own power to do.