Deuteronomy 30 commentary

In this chapter is a plain intimation of the mercy God has in store for Israel in the latter days. This passage refers to the prophetic warnings of the last two chapters, which have been mainly fulfilled in the destruction of Jerusalem by the Romans, and in their dispersion to the present day; and there can be no doubt that the prophetic promise contained in these verses yet remain to come to pass. The Jewish nation shall in some future period, perhaps not very distant, be converted to the faith of Christ; and, many think, again settled in the land of Canaan. The language here used is in a great measure absolute promises; not merely a conditional engagement, but declaring an event assuredly to take place. For the Lord himself here engages to “circumcise their hearts;” and when regenerating grace has removed corrupt nature, and Divine love has supplanted the love of sin, they certainly will reflect, repent, return to God, and obey him; and he will rejoice in doing them good. The change that will be wrought upon them will not be only outward, or consisting in mere opinions; it will reach to their souls. It will produce in them an utter hatred of all sin, and a fervent love to God, as their reconciled God in Christ Jesus; they will love him with all their hearts, and with all their soul. They are very far from this state of mind at present, but so were the murderers of the Lord Jesus, on the day of Pentecost; who yet in one hour were converted unto God. So shall it be in the day of God's power; a nation shall be born in a day; the Lord will hasten it in his time. As a conditional promise this passage belongs to all persons and all people, not to Israel only; it assures us that the greatest sinners, if they repent and are converted, shall have their sins pardoned, and be restored to God's favour.

The law is not too high for thee. It is not only known afar off; it is not confined to men of learning. It is written in thy books, made plain, so that he who runs may read it. It is in thy mouth, in the tongue commonly used by thee, in which thou mayest hear it read, and talk of it among thy children. It is delivered so that it is level to the understanding of the meanest. This is especially true of the gospel of Christ, to which the apostle applies it. But the word is nigh us, and Christ in that word; so that if we believe with the heart, that the promises of the Messiah are fulfilled in our Lord Jesus, and confess them with our mouth, we then have Christ with us.

What could be said more moving, and more likely to make deep and lasting impressions? Every man wishes to obtain life and good, and to escape death and evil; he desires happiness, and dreads misery. So great is the compassion of the Lord, that he has favoured men, by his word, with such a knowledge of good and evil as will make them for ever happy, if it be not their own fault. Let us hear the sum of the whole matter. If they and theirs would love God, and serve him, they should live and be happy. If they or theirs should turn from God, desert his service, and worship other gods, that would certainly be their ruin. There never was, since the fall of man, more than one way to heaven; which is marked out in both Testaments, though not with equal clearness. Moses meant that same way of acceptance, which Paul more plainly described; and Paul's words mean the same obedience, on which Moses more fully treated. In both Testaments the good and right way is brought near, and plainly revealed to us.

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, 2 Samuel 12:14, 15; Psalm 89:32, 33. 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 “Residuum semen.” — Lat. “La semence, que Dieu se reserve;” the seed which God reserves to Himself. — Fr. to the residue of the seed, and those whom Paul calls the remnant of grace, (Romans 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. “A donner lustre a la gloire de Dieu;” to give lustre to the glory of God. — Fr. 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;” See margin, A.V., Jeremiah 44:17. 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. (Jeremiah 44:17, 22.) 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 “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 Deuteronomy 4:39.” — Ainsworth. 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 Added from Fr. ) repentance. Nor does Moses speak only of the outward correction of the life, but demands sincere desires to obey, for we have elsewhere seen See ante on Deuteronomy 4:29, p. 271. that “all the heart” means with integrity of heart.

4. If any of thine be driven out. Since their dispersion into unknown countries might have altogether annihilated their hope of restoration, Moses anticipates this doubt, and teaches them that, although they might be driven out into the utmost regions of the earth, the infinite power of God sufficed to gather them from thence; as also it is said in Psalm 147:2,

“The Lord doth build up Jerusalem; he gathereth together the outcasts of Israel.”

With this intent, the adverb “from thence” is twice repeated, lest they should imagine that the distance of place would be any impediment to the fulfillment of what God had promised.

We have seen elsewhere that it was not without reason that their dwelling in the land of Canaan was magnified as a peculiar blessing, because it behooved that, until the time of Christ’s coming, the hope of an eternal inheritance should be cherished in their minds by an earthly and visible symbol.

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.” (Jeremiah 31:31-33.)

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, (Romans 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, Added from Fr. ) 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.

8. And thou shalt return “Return thou therefore,” etc. — Lat. and obey the voice of the Lord. The copula which Moses here employs is equivalent to the illative particle; for he argues from their certainty of obtaining pardon, that they should not hesitate to return to God, nay, rather that they should set about it with a cheerful and ready mind; and then that they should constantly proceed in the course of obedience. But, when he now requires of the people the perseverance which he had just before declared to be given by God alone, we may at once infer that they deal foolishly who estimate the powers of man by the commands of God. Meanwhile, let us bear in mind this main point, that true conversion is proved by the constant tenor of the life; because we are redeemed, as Zecharias testifies, to this end that we should serve God, our Deliverer, “in holiness and righteousness all the days of our life.” (Luke 1:74, 75.)

11. For this commandment, which I command thee. This declaration is like the preceding, and tends to the same end; for Moses commends in it the Law, on account of its easiness; because God does not propound to us obscure enigmas to keep our minds in suspense, and to torment us with difficulties, but teaches familiarly whatever is necessary, according to the capacity, and consequently the ignorance of the people. Therefore, in Isaiah 45:19 He reproves the Jews for having wandered in darkness through their own depravity and folly; because He had not spoken to them in secret, nor said in vain In A. V., it will be remembered, the words, “in vain,” are connected with “Seek ye me.” “I said not unto the seed of Jacob, Seek ye me in vain.” to the seed of Jacob, Seek ye me. But Moses here invites them to learn, because they had an easy and clear method of instruction set before their eyes, and would not lose their labor; for we know that it is very often made an excuse for idleness, if great labor without much profit is to be applied to deep and difficult studies. Moses, therefore, declares that the Law is not hard to be understood, so as to demand inordinate fatigue in its study; but that God there speaks distinctly and explicitly, and that nothing is required of them but diligent application. More-over, he thus takes away from them every pretext for ignorance, since, with so much light, they cannot err, except by wilfully blinding themselves, or shutting their eyes. Whence, also, we gather, how impious are the babblings of the Papists that the Scripture is beset by thick darkness, and how wicked is their driving away the people from approaching it, as if it were some labyrinth. Surely they thus must needs accuse the Holy Spirit of falsehood, who so abundantly asserts its comprehensibleness, (claritatem,) or else they malign itself by their blasphemous taunts. But if the ancient people were left without excuse, unless they kept in the right way, when they had the Law for their mistress and director, our stupidity must be worthy of double and triple condemnation, if we do not make progress in the Gospel, wherein God has opened all the treasures of His wisdom, as far as is sufficient for salvation. The Sophists Les Theologiens de la Papaute. — Fr. improperly and ignorantly wrest this passage to prove the freedom of the will. (They allege Added from the French. ) that Moses here declares the precepts of the Law not to be above our reach. What? Does he state that the keeping of them is within the compass of our strength? Surely the words convey nothing of the sort; neither can this sense be elicited from them, if his intention be duly weighed. For he merely encourages the Jews, and commands them to be diligent disciples of the Law, because they will easily understand whatever is enjoined by God therein. But the power of performance is a very different thing from understanding. Besides, Paul, with very good reason, accommodates this passage to the Gospel, (Romans 10:8;) because it would profit nothing to comprehend the doctrine itself in the mind, unless reverence and a serious disposition to obey be superadded. But he takes it for granted, that to have a good will is so far from being in our own power, that we are not even competent to think aright. Hence it follows, that what is here stated falls to the ground as frivolous, and spoken to no purpose, if it be applied simply to the Law. Paul also considers another thing, viz., that because the Law requires a perfect righteousness, it cannot be received by any mortal fruitfully; for however any one may study to obey God, yet he will still be far from perfection; and, therefore, it is necessary to come to the Gospel, wherein that rigorous requirement is relaxed, because, through the interposition of pardon, the will to obey is pleasing to God instead of perfect obedience. For Paul insists on the latter verse, “The word is nigh in the mouth, and in the heart, that the people may do it.” Now, it is clear that men’s hearts are strongly and obstinately opposed to the Law; and that in the Law itself is contained only a dead and deadly letter; how then could the literal doctrine have a place in the heart? But if God, by the Spirit of regeneration, corrects the depravity of the heart and softens its hardness, this is not the property of the Law, but of the Gospel. Again, because in the children of God, even after they are regenerated, there always abide the remainders of carnal desires, no mortal will be found who can perform the Law. But in the Gospel God receives, with fatherly indulgence, what is not absolutely perfect. The word of God, therefore, does not begin to penetrate into the heart, and to produce its proper fruit in the lips, until Christ shines upon us with His Spirit and gratuitous pardon. Wherefore Paul most truly concludes that this is the word of faith which is preached in the Gospel; both because the Law does not efficaciously lead men to God, and because the keeping of it is impossible, on account of its extreme rigor. But this is the peculiar blessing of the new covenant, that the Law is written on men’s hearts, and engraven on their inward parts; whilst that severe requirement is relaxed, so that the vices under which believers still labor are no obstacle to their partial and imperfect obedience being pleasant to God.

Leviticus 27

Leviticus 27:34

34. These are the commandments, which the Lord commanded Moses, for the children of Israel in mount Sinai.

34. Haec praecepta quae praecepit Jehova Mosi ad filios Israel in monte Sinai.

Deuteronomy 29

Deuteronomy 29:1

1. These are the words of the covenant which the Lord commanded Moses to make with the children of Israel in the land of Moab, beside the covenant which he made with them in Horeb.

1. Haec sunt verba foederis quae praecepit Jehova Mosi ut pangeret cum filiis Israel in terra Moab praeter foedus quod pepigerat cum ipsis in Horeb.

15. See, I have set before thee this day. A solemn injunction, similar to the foregoing ones, that the Israelites should consider how inestimable a blessing it was that God should have condescended to deposit His Law with them; and that if they did not receive it with reverence, the punishments for such foul ingratitude would be by no means light. For, in order to deprive them of the pretext of error, He separates them from the heathen nations, which through ignorance of the right way vacillated, as in uncertainty, between life and death. He says, therefore, that He has set before their eyes life, and that indeed connected with true and complete happiness; and likewise death with its consequences. Now, there is no one who, under the guidance of nature, would not seek for life and recoil from death; and thence Moses reproaches them with being more than senseless if they should plunge voluntarily into all miseries. Meanwhile, he signifies that he is not addressing to them mere idle menaces, but that his doctrine is armed with the power of God, so that whosoever should embrace it would find salvation in it, whilst none would despise it with impunity. The distribution of the two clauses then follows, viz., that the love of God and the keeping of His Law is prescribed that they may live; but if they turn away from it, their destruction is denounced. It is not, then, without reason that I have called the promises and threats the Sanctions of the Law, because, in order that its authority may be assured to us, it is necessary that both the recompence of obedience, and also the punishment of transgression, should be set before us. By the worship of other gods, he means every revolt from God, as I have observed already. He does not speak of their being “drawn away” to superstition as an excuse for their instability, but rather as an aggravation of their crime, inasmuch as they are carried away by their depraved desires, Addition in Fr., “comme d’un tourbillon;” as by a whirlpool. and thus desert the truth of God when well acquainted with it.

19. I call heaven and earth to record this day against you. Though the verb is in the past tense, it indicates a present act. It is in order to deal with them with greater urgency that he calls heaven and earth to witness the vengeance of God. In these words he does not address men and angels, as some tamely expound it, but in amplification attributes sense to things inanimate. I pass this over briefly, because I have See ante on Deuteronomy 4:26, p. 270. treated it more fully before; as also what soon afterwards follows about life and death. For the Law, as respects its doctrine, contains in it life and death; for the reward of eternal life is not promised in it in vain; but since no one is found worthy of the promised reward, Paul justly teaches that the Law ministers death. Still this is accidental, and proceeds not from any fault in the doctrine, but from the corruption of men. Nevertheless, it is asked how, if the corruption of our nature causes that the Law should engender nothing but death, Moses commands us to “choose life,” which the sinner cannot attain to by it? Thence the Papists uplift their crests, both to extol free-will and to boast of merits; as if Moses did not also testify and proclaim the gratuitous mercy of God, and direct his disciples to Christ in order to seek salvation from Him. When, therefore, he speaks of keeping the Commandments, he does not exclude the two-fold grace of Christ, that believers, being regenerated by the Spirit, “S’adonnent a observer la Loy, et pource qu’ils n’en peuvent venir a bout, qu’ils ne soyent toujours redevables, que leur fautes leurs soyent gratuitement pardonnees;” should devote themselves to the keeping of the Law; and because they could never attain its end, so as not to be always indebted to it, that their faults should be gratuitously pardoned. — Fr. should aspire to the obedience of righteousness, and at the same time should be reconciled freely to God through the forgiveness of their sins. And assuredly, since the same covenant is common to us and to the ancient people, it is not to be doubted but that they “chose life” who of old embraced the doctrine of Moses. At the same time, in so far as his legation was different from the Gospel, he rather insists on the office peculiarly entrusted to him, so that the distinction between Christ and himself might more clearly appear. This is the reason why he more sparingly touches upon justification by faith, whilst he enlarges fully on loving and serving God and fulfilling His Commandments.

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Exodus 31

Exodus 31:1-11

1. And the Lord spake unto Moses, saying,

1. Loquutus est Jehova ad Mosen, dicendo:

2. See, I have called by name Bezaleel the son of Uri, the son of Hur, of the tribe of Judah:

2. Vide, vocavi ex nomine Besaleel filium Uri, filii Hur, e tribu Jehuda:

3. And I have filled him with the spirit of God, in wisdom, and in understanding, and in knowledge, and in all manner of workmanship,

3. Et replevi eum Spiritu Dei, sapientia et intelligentia, scientia et onmi arte,

4. To devise cunning works, to work in gold, and in silver, and in brass,

4. Ad excogitandum quicquid fabrefieri potest ex auro, et argento, et aere:

5. And in cutting of stones, to set them, and in carving of timber, to work in all manner of workmanship.

5. Et in arte gemmaria, ad replendum, et in arte lignaria, ut operetur in omni opere.

6. And I, behold, I have given with him Aholiab the son of Ahisamach, of the tribe of Dan: and in the hearts of all that are wise-hearted I have put wisdom, that they may make all that I have commanded thee;

6. Et ego ecce constitui cum eo Aholiab filium Ahisamach e tribu Dan, et in corde omnis sapientis corde, dedi sapientiam, ut faciant quaecunque praecepi tibi:

7. The tabernacle of the congregation, and the ark of the testimony, and the mercy-seat that is thereupon, and all the furniture of the tabernacle,

7. Tabernaculum Ecclesiae, et arcam testimonii, et propitiatorium quod est super eam, et omnia vasa tabernaculi,

8. And the table and his furniture, and the pure candlestick with all his furniture, and the altar of incense,

8. Et mensam et vasa ejus: et candelabrum mundum, et omnia vasa ejus, et altare suffimenti,

9. And the altar of burnt-offering with all his furniture, and the laver and his foot,

9. Et altare holocausti, et omnia vasa ejus, et concham et basin ejus,

10. And the clothes of service, and the holy garments for Aaron the priest, and the garments of his sons, to minister in the priest’s office,

10. Et vestes ministerii, et vestes sanctitatis ipsi Aharon sacerdoti, et vestes filiorum ejus, ut sacerdotio fungantur.

11. And the anointing oil, and sweet incense for the holy place: according to all that I have commanded thee shall they do.

11. Et oleum unctionis, et suffimentum aromaticum pro sanctuario juxta onmia quae praecepi tibi facient.

CHAPTER 30

De 30:1-10. Great Mercies Promised unto the Penitent.

1-10. when all these things are come upon thee, ... and thou shalt return ... then the Lord thy God will turn thy captivity--The hopes of the Hebrew people are ardently directed to this promise, and they confidently expect that God, commiserating their forlorn and fallen condition, will yet rescue them from all the evils of their long dispersion. They do not consider the promise as fulfilled by their restoration from the captivity in Babylon, for Israel was not then scattered in the manner here described--"among all the nations," "unto the utmost parts of heaven" (De 30:4). When God recalled them from that bondage, all the Israelites were not brought back. They were not multiplied above their fathers (De 30:5), nor were their hearts and those of their children circumcised to love the Lord (De 30:6). It is not, therefore, of the Babylonish captivity that Moses was speaking in this passage; it must be of the dispersed state to which they have been doomed for eighteen hundred years. This prediction may have been partially accomplished on the return of the Israelites from Babylon; for, according to the structure and design of Scripture prophecy, it may have pointed to several similar eras in their national history; and this view is sanctioned by the prayer of Nehemiah (Ne 1:8, 9). But undoubtedly it will receive its full and complete accomplishment in the conversion of the Jews to the Gospel of Christ. At the restoration from the Babylonish captivity, that people were changed in many respects for the better. They were completely weaned from idolatry; and this outward reformation was a prelude to the higher attainments they are destined to reach in the age of Messiah, "when the Lord God will circumcise their hearts and the hearts of their seed to love the Lord." The course pointed out seems clearly to be this: that the hearts of the Hebrew people shall be circumcised (Col 2:2); in other words, by the combined influences of the Word and spirit of God, their hearts will be touched and purified from all their superstition and unbelief. They will be converted to the faith of Jesus Christ as their Messiah--a spiritual deliverer, and the effect of their conversion will be that they will return and obey the voice (the Gospel, the evangelical law) of the Lord. The words may be interpreted either wholly in a spiritual sense (Joh 11:51, 52), or, as many think, in a literal sense also (Ro 11:1-36). They will be recalled from all places of the dispersion to their own land and enjoy the highest prosperity. The mercies and favors of a bountiful Providence will not then be abused as formerly (De 31:20; 32:15). They will be received in a better spirit and employed to nobler purposes. They will be happy, "for the Lord will again rejoice over them for good, as He rejoiced over their fathers."

De 30:11-14. The Commandment Is Manifest.

11-14. For this commandment ... is not hidden ... neither is it far off--That law of loving and obeying God, which was the subject of Moses' discourse, was well known to the Israelites. They could not plead ignorance of its existence and requirements. It was not concealed as an impenetrable mystery in heaven, for it had been revealed; nor was it carefully withheld from the people as a dangerous discovery; for the youngest and humblest of them were instructed in those truths, which were subjects of earnest study and research among the wisest and greatest of other nations. They were not under a necessity of undertaking long journeys or distant voyages, as many ancient sages did in quest of knowledge. They enjoyed the peculiar privilege of a familiar acquaintance with it. It was with them a subject of common conversation, engraven on their memories, and frequently explained and inculcated on their hearts. The apostle Paul (Ro 10:6-8) has applied this passage to the Gospel, for the law of Christ is substantially the same as that of Moses, only exhibited more clearly in its spiritual nature and extensive application; and, accompanied with the advantages of Gospel grace, it is practicable and easy.

De 30:15-20. Death and Life Are Set before the Israelites.

15-20. See, I have set before thee this day life and good, and death and evil--the alternative of a good and happy, or a disobedient and miserable life. Love of God and compliance with His will are the only ways of securing the blessings and avoiding the evils described. The choice was left to them, and in urging upon them the inducements to a wise choice, Moses warmed as he proceeded into a tone of solemn and impressive earnestness similar to that of Paul to the elders of Ephesus (Ac 20:26, 27).

When all these things are come upon thee, the blessing and the curse - So fully did God foresee the bad use these people would make of their free agency in resisting the Holy Ghost, that he speaks of their sin and punishment as certain; yet, at the same time, shows how they might turn to himself and live, even while he was pouring out his indignation upon them because of their transgressions.

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

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

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," Rom 2:29; and the genuine followers of God are circumcised with the circumcision made without hands - by the circumcision of Christ," Col 2:11, Col 2:12. 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.

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

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

Neither is it beyond the sea - Ye shall not be obliged to travel for it to distant nations, because salvation is of the Jews.

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

Life and good - Present and future blessings.

Death and evil - Present and future miseries: termed, Deu 30:19, Life and death, blessing and cursing. And why were these set before them?

1. That they might comprehend their import.

2. That they might feel their importance.

3. That they might choose life, and the path of believing, loving obedience, that led to it.

4. That they and their posterity, thus choosing life and refusing evil, might be the favourites of God in time and eternity.

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

That thou mayest love the Lord - Without love there can be no obedience.

Obey his voice - Without obedience love is fruitless and dead.

And cleave unto him - Without close attachment and perseverance, temporary love, however sincere and fervent - temporary obedience, however disinterested, energetic, and pure while it lasts - will be ultimately ineffectual. He alone who endures to the end, shall be saved. Reader, how do matters stand between God and thy soul? He cannot persevere in the grace of God whose soul is not yet made a partaker of that grace. Many talk strenuously on the impossibility of falling from grace, who have not yet tasted that the Lord is gracious. How absurd to talk and dispute about the infallibility of arriving safely at the end of a way in which a man has never yet taken one hearty step! It is never among those that have the grace of God, but among those that have it not, that we find an overweening confidence.

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

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

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

If thou wilt hearken - This is added to warn them that they should not receive the grace of God in vain, and to teach them that the grace of God doth not discharge man's obligation to his duty, nor excuse him for the neglect of it. It is observable, that Moses calls God, the Lord thy God twelve times in these ten verses. In the threatnings of the former chapter, he is all along called the Lord, a God of power, and the judge of all. But in the promises of this chapter, the Lord thy God, a God of grace, and in covenant with thee.

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

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

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

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

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

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

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 the nations whither the LORD thy God hath driven thee,

When thou art obedient.

When thou becomest rebellious and Apostatical.

Heb. placed before thy face, i. e. propounded to thy consideration and choice.

Or, bring them back to thy heart, i. e. deeply affect thy heart with the sence of these things, to wit, of the blessings offered and given to them by Gods mercy, and the curses brought upon themselves by their sins.

Marginal references: Lev. 26. 40.

3 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.

(i. e.) Bring back thy captives, as captivity is taken, Psal. 14. 7. Eph. 4. 8.

(i. e.) Thy children, either spiritually such, as it is explained Ioh. 11. 51, 52. or literally such, as is promised Rom. 11.

Marginal references: Psal. 126. 1.; Psal. 147. 2.

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.

Or, For the Lord will circum[illegible: 1+ letters]ise thine heart, i. e. will by his Word and Spirit change and purge thy heart from all thine Idolatry and Superstition and Wickedness, and encline thy heart to love him, as it here follows. See Deut. 10. 16. And so this is produced to shew why and how those great things should be accomplished, God would first convert and sanctifie them, the fruit whereof should be this, that they should return and obey Gods commandements, and v. 8. and then should prosper in all things, v. 9. The Hebrew Vau is oft rendred sor, and notes the reason of a thing, as 1 King. 1. 21. and 18. 3, 4 Psal. 1. 3. and 5. 12. Isa. 16. 2. and 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 the 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.

Marginal references: Ezek. 11. 19. & 36. 26.

9 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 cattel, and in the fruit of thy land for good , for the LORD will again rejoyce over thee for good , as he rejoyced over thy fathers:

Whereas thou didst formerly receive and enjoy these mercies for thy hurt, through thy own wicked and foolish heart, when thou wast full and fat, forgetting God, and kicking against him, Deut. 31, 20. and 32. 15. now thou shalt have them for thy good, thy heart shall be so changed by the grace of the Gospel that thou shalt not now abuse them, but imploy them to the more chearful and faithful service of God the giver of them.

(i. e.) To do thee good; as he did rejoyce to destroy thee, Deut. 28. 63.

Marginal references: chap. 28. 11.

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.

This caution and condition is added to warn them that they should not receive the Grace of God in vain, and to teach them, that the Grace of God doth not discharge mans obligation to his duty, nor excuse him for the neglect of it, and that Conversion and Sanctification, though it be Gods work, yet it is mans duty.

11 For this commandment which I command thee this day , it is not hidden from thee , neither is it far off .

He seems to speak of the law, or of that great command of loving and obeying God, mentioned here v. 2, 6, 10, 16. which is the sum of the Law, of which yet he doth not here speak simply, or as it is in it self, but as it is mollified and accompanied with the Grace of the Gospel, whereby God circumciseth mens hearts to do this, as is expressed, v. 6. The meaning is, that although the practise of Gods Law strictly and severely be now far from us, and above our strength, yet, considering the advantage of Gospel Grace, whereby God enables us in some measure to our duty, and accepts of our sincere endeavours in stead of perfection, and imputes Christs perfect righteousness unto us that believe, now it is near and easie to us. And so this place well agrees with Rom. 10. 6, &c. where St. Paul expounds or applies this place to the righteousness of faith; by which alone the Law is such as it is here described.

Heb. Is not too wonderful for thee, as Deut. 17. 8. Prov. 30. 18. Ier. 32. 17. i. e. not too hard for thee to know and do: the Will of God, which is but darkly manifested to other nations, Act. 17. 27. is clearly and fully revealed unto thee: thou canst not pretend ignorance or invincible difficulty.

(i. e.) Out of thy reach.

Marginal references: chap. 27. 8. Isa. 45. 19.

12 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?

(i e) Shut up there, but it hath been thence delivered and published by thy hearing.

Marginal references: Rom. 10. 6. &c.

13 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?

The knowledge of this commandement is not to be fetched from far distant places, to which divers of the wise Heathens travelled for their wisdome, but it was brought to thy very doors and ears, and declared to thee in this Wilderness.

14 But the word is very nigh unto thee, in thy mouth , and in thy heart that thou mayest do it.

Thou knowest it so well, that it is the matter of thy common discourse, thou professest thy knowledge and belief of it: or, in the mouths of thy Priests and Levites, who are dayly preaching of it, and instructing thee in it.

(i. e.) In thy mind, as the heart is very commonly taken, to understand and believe it.

15 See, I have set before thee this day, life and good and death and evil.

(i. e.) A good or an happy life. A figure called, Hendiaduo, Or, life, and all the blessings of life, as good is oft used, as Iob 7. 7. Psal. 4. 6. and 128. 5. Eccles. 2. 24. and 4. 8. and 6. 3.

Marginal references: Chap. 11. [illegible: 1 word] ▪ ver. 19.

17 But if thine heart turn away, so that thou wilt not hear, but shalt be drawn away , and worship other gods, and serve them:

Either by thy own evil mind, or by the examples or perswasions of others.

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 chuse life, that both thou and thy seed may live.

Compare Deut. 4. 26. Ios. 24. 27. Psal. 50. 4. Isa. 1. 2.

Marginal references: Chap. [illegible: 1+ letters] ▪ [illegible: 1 word] Ver. 15.

20 That thou mayest love the LORD thy God, and that thou mayest obey his voice, and that thou mayest cleave unto him: (for he is thy life , and the length of thy dayes) that thou mayest dwell in the land which the LORD sware unto thy fathers, to Abraham, to Isaac, and to Jacob to give them.

(i. e.) The cause or author of thy life, as life is used Ioh. 14: 6. and 17. 3.

Deu 30:1-3

“When all these words, the blessing and the curse which I have set before thee, shall come.” The allusion to the blessing in this connection may be explained on the ground that Moses was surveying the future generally, in which not only a curse but a blessing also would come upon the nation, according to its attitude towards the Lord as a whole and in its several members, since even in times of the greatest apostasy on the part of the nation there would always be a holy seed which could not die out; because otherwise the nation would necessarily have been utterly and for ever rejected, whereby the promises of God would have been brought to nought, - a result which was absolutely impossible. “And thou takest to heart among all nations,” etc., sc., what has befallen thee - not only the curse which presses upon thee, but also the blessing which accompanies obedience to the commands of God, - “and returnest to the Lord thy God, and hearkenest to His voice with all the heart,” etc. (cf. Deu 4:29); “the Lord will turn thy captivity, and have compassion upon thee, and gather thee again.” את־שׁבוּת שׁוּב does not mean to bring back the prisoners, as the more modern lexicographers erroneously suppose (the Kal שׁוּב never has the force of the Hiphil), but to turn the imprisonment, and that in a figurative sense, viz., to put an end to the distress (Job 42:10; Jer 30:8; Eze 16:53; Psa 14:7; also Psa 85:2; Psa 126:2, Psa 126:4), except that in many passages the misery of exile in which the people pined is represented as imprisonment. The passage before us is fully decisive against the meaning to bring back the prisoners, since the gathering out of the heathen is spoken of as being itself the consequence of the “turning of the captivity;” so also is Jer 29:14, where the bringing back (השׁיב) is expressly distinguished from it. But especially is this the case with Jer 30:18, where “turning the captivity of Jacob’s tents” is synonymous with having mercy on his dwelling-places, and building up the city, again, so that the city lying in ruins is represented as שׁבוּת, an imprisonment.Hupfeld (on Psa 14:7) has endeavoured to sustain the assertion that שׁבוּת is a later form for the older and simpler forms, שׁבי, שׁביה, by citing one single passage of the Old Testament. The abstract form of שׁבי is שׁבית, imprisonment (Num 21:29), then prisoners. This form has been substituted by Jeremiah for שׁבוּת in one passage, viz., Deu 32:44; and the Masoretic punctuators were the first to overlook the difference in the two words, and point them promiscuously.

Deu 30:4-5

The gathering of Israel out of all the countries of the earth would then follow. Even though the rejected people should be at the end of heaven, the Lord would fetch them thence, and bring them back into the land of their fathers, and do good to the nation, and multiply them above their fathers. These last words show that the promised neither points directly to the gathering of Israel from dispersion on its ultimate conversion to Christ, nor furnishes any proof that the Jews will then be brought back to Palestine. It is true that even these words have some reference to the final redemption of Israel. This is evident from the curse of dispersion, which cannot be restricted to the Assyrian and Babylonian captivities, but includes the Roman dispersion also, in which the nation continues still; and it is still more apparent from the renewal of this promise in Jer 32:37 and other prophetic passages. But this application is to be found in the spirit, and not in the latter. For if there is to be an increase in the number 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 multiplication promised here, so far as it falls within the Messianic age, will consist in the realization of the promise given to Abraham, that his seed should grow into nations (Gen 17:6 and Gen 17:16), i.e., in the innumerable multiplication, not of the “Israel according to the flesh,” but of the “Israel according to the spirit,” whose land is not restricted to the boundaries of the earthly Canaan or Palestine (see p. 144). The possession of the earthly Canaan for all time is nowhere promised to the Israelitish nation in the law (see at Deu 11:21).

Deu 30:6

The Lord will then circumcise their heart, and the heart of their children (see Deu 10:16), so that they will love Him with all their heart. When Israel should turn with true humility to the Lord, He would be found of them, - would lead them to true repentance, and sanctify them through the power of His grace, - would take away the stony heart out of their flesh, and give them a heart of flesh, a new heart and a new spirit, - so that they should truly know Him and keep His commandments (vid., Eze 11:19; Eze 36:26; Jer 31:33. and Deu 32:39.). “Because of thy life,” i.e., that thou mayest live, sc., attain to true life. The fulfilment of this promise does not take place all at once. It commenced with small beginnings at the deliverance from the Babylonian exile, and in a still higher degree at the appearance of Christ in the case of all the Israelites who received Him as their Saviour. Since then it has been carried on through all ages in the conversion of individual children of Abraham to Christ; and it will be realized in the future in a still more glorious manner in the nation at large (Rom 11:25.). The words of Moses do not relate to any particular age, but comprehend all times. For Israel has never been hardened and rejected in all its members, although the mass of the nation lives under the curse even to the present day.

Deu 30:7

But after its conversion, the curses, which had hitherto rested upon it, would fall upon its enemies and haters, according to the promise in Gen 12:3.

Israel would then hearken again to the voice of the Lord and keep His commandments, and would rejoice in consequence in the richest blessing of its God. In the expression, ושׁמעתּ תשׁוּב אתּה (“thou shalt return and hearken”), תּשׁוּב (“thou shalt return”) has an adverbial signification. This is evident from the corresponding expression in Deu 30:9, “for Jehovah will again rejoice over thee” (lit., “will return and rejoice”), in which the adverbial signification is placed beyond all doubt.

Deu 30:8-10 contain the general thought, that Israel would then come again into its normal relation to its God, would enter into true and perfect covenant fellowship with the Lord, and enjoy all the blessings of the covenant.

Deu 30:9 Deu 30:9 is a repetition of Deu 28:11. The Lord will rejoice again over Israel, to do them good (vid., Deu 28:63), as He had rejoiced over their fathers. The fathers are not the patriarchs alone, but all the pious ancestors of the people.

Deu 30:10

A renewed enforcement of the indispensable condition of salvation.

Deu 30:11-14

The fulfilment of this condition is not impossible, nor really very difficult. This natural though leads to the motive, which Moses impresses upon the hearts of the people in Deu 30:11-14, viz., that He might turn the blessing to them. God had done everything to render the observance of His commandments possible to Israel. “This commandment” (used as in Deu 6:1 to denote the whole law) is “not too wonderful for thee,” i.e., is not too hard to grasp, or unintelligible (vid., Deu 17:8), nor is it too far off: it is neither in heaven, i.e., at an inaccessible height; nor beyond the sea, i.e., at an unattainable distance, at the end of the world, so that any one could say, Who is able to fetch it thence? but it is very near thee, in thy mouth and in thy heart to do it. It not only lay before the people in writing, but it was also preached to them by word of mouth, and thus brought to their knowledge, so that it had become a subject of conversation as well as of reflection and careful examination. But however near the law had thus been brought to man, sin had so estranged the human heart from the word of God, that doing and keeping the law had become invariably difficult, and in fact impossible; so that the declaration, “the word is in thy heart,” only attains its full realization through the preaching of the gospel of the grace of God, and the righteousness that is by faith; and to this the Apostle Paul applies the passage in Rom 10:8.

Deu 30:15-17

In conclusion, Moses sums up the contents of the whole of this preaching of the law in the words, “life and good, and death and evil,” as he had already done at Deu 11:26-27, in the first part of this address, to lay the people by a solemn adjuration under the obligation to be faithful to the Lord, and through this obligation to conclude the covenant afresh. He had set before them this day life and good (“good” = prosperity and salvation), as well as death and evil (רע, adversity and destruction), by commanding them to love the Lord and walk in His ways. Love is placed first, as in Deu 6:5, as being the essential principle of the fulfilment of the commandments. Expounding the law was setting before them life and death, salvation and destruction, because the law, as the word of God, was living and powerful, and proved itself in every man a power of life or of death, according to the attitude which he assumed towards it (vid., Deu 32:47). נדּח, to permit oneself to be torn away to idolatry (as in Deu 4:19).

As Deu 4:26; Deu 8:19. He calls upon heaven and earth as witnesses (Deu 30:19, as in Deu 4:26), namely, that he had set before them life and death. וּבחרתּ, in Deu 30:19, is the apodosis: “therefore choose life.”

Deu 30:20 חיּיך הוּא כּי, for that (namely, to love the Lord) is thy life, that is, the condition of life, and of long life, in the promised land (vid., Deu 4:40).

Promises to the Penitent. (b. c. 1451.)

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, 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; 3 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. 4 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: 5 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. 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. 7 And the Lord thy God will put all these curses upon thine enemies, and on them that hate thee, which persecuted thee. 8 And thou shalt return and obey the voice of the Lord , and do all his commandments which I command thee this day. 9 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: 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.

These verses may be considered either as a conditional promise or as an absolute prediction.

I. They are chiefly to be considered as a conditional promise, and so they belong to all persons and all people, and not to Israel only; and the design of them is to assure us that the greatest sinners, if they repent and be converted, shall have their sins pardoned, and be restored to God's favour. This is the purport of the covenant of grace, it leaves room for repentance in case of misdemeanour, and promises pardon upon repentance, which the covenant of innocency did not. Now observe here,

1. How the repentance is described which is the condition of these promises. (1.) It begins in serious consideration, v. 1. "Thou shalt call to mind that which thou hadst forgotten or not regarded." Note, Consideration is the first step towards conversion. Isa. xlvi. 8, Bring to mind, O you transgressors. The prodigal son came to himself first, and then to his father. That which they should call to mind is the blessing and the curse. If sinners would but seriously consider the happiness they have lost by sin and the misery they have brought themselves into, and that by repentance they may escape that misery and recover that happiness, they would not delay to return to the Lord their God. The prodigal called to mind the blessing and the curse when he considered his present poverty and the plenty of bread in his father's house, Luke xv. 17. (2.) It consists in sincere conversion. The effect of the consideration cannot but be godly sorrow and shame, Ezek. vi. 9; vii. 16. But that which is the life and soul of repentance, and without which the most passionate expressions are but a jest, is returning to the Lord our God, v. 2. If thou turn (v. 10) with all thy heart and with all thy soul. We must return to our allegiance to God as our Lord and ruler, our dependence upon him as our Father and benefactor, our devotedness to him as our highest end, and our communion with him as our God in covenant. We must return to God from all that which stands in opposition to him or competition with him. In this return to God we must be upright—with the heart and soul, and universal—with all the heart and all the soul. (3.) It is evidenced by a constant obedience to the holy will of God: If thou shalt obey his voice (v. 2), thou and thy children; for it is not enough that we do our duty ourselves, but we must train up and engage our children to do it. Or this comes in as the condition of the entail of the blessing upon their children, provided their children kept close to their duty. [1.] This obedience must be with an eye to God: Thou shalt obey his voice (v. 8), and hearken to it, v. 10. [2.] It must be sincere, and cheerful, and entire: With all thy heart, and with all thy soul, v. 2. [3.] It must be from a principle of love, and that love must be with all thy heart and with all thy soul, v. 6. It is the heart and soul that God looks at and requires; he will have these or nothing, and these entire or not at all. [4.] It must be universal: According to all that I command thee, v. 2, and again v. 8, to do all his commandments; for he that allows himself in the breach of one commandment involves himself in the guilt of contemning them all, James ii. 10. An upright heart has respect to all God's commandments, Ps. cxix. 6.

2. What the favour is which is promised upon this repentance. Though they are brought to God by their trouble and distress, in the nations whither they were driven (v. 1), yet God will graciously accept of them notwithstanding; for on this errand afflictions are sent, to bring us to repentance. Though they are driven out to the utmost parts of heaven, yet thence their penitent prayers shall reach God's gracious ear, and there his favour shall find them out, v. 4. Undique ad cælos tantundem est viæ—From every place there is the same way to heaven. This promise Nehemiah pleads in his prayer for dispersed Israel, Neh. i. 9. It is here promised, (1.) That God would have compassion upon them, as proper objects of his pity, v. 3. Against sinners that go on in sin God has indignation (ch. xxix. 20), but on those that repent and bemoan themselves he has compassion, Jer. xxxi. 18, 20. True penitents may take great encouragement from the compassions and tender mercies of our God, which never fail, but overflow. (2.) That he would turn their captivity, and gather them from the nations whither they were scattered (v. 3), though ever so remote, v. 4. One of the Chaldee paraphrasts applies this to the Messiah, explaining it thus: The word of the Lord shall gather you by the hand of Elias the great priest, and shall bring you by the hand of the king Messiah; for this was God's covenant with him, that he should restore the preserved of Israel, Isa. xlix. 6. And this was the design of his death, to gather into one the children of God that were scattered abroad, John xi. 51, 52. To him shall the gathering of the people be. (3.) That he would bring them into their land again, v. 5. Note, Penitent sinners are not only delivered out of their misery, but restored to true happiness in the favour of God. The land they are brought into to possess it is , though not the same, yet in some respects better than that which our first father Adam possessed, and out of which he was expelled. (4.) That he would do them good (v. 5) and rejoice over them for good, v. 9. For there is joy in heaven upon the repentance and conversion of sinners: the father of the prodigal rejoiced over him for good. (5.) That he would multiply them (v. 5), and that, when they grew numerous, every mouth might have meat: he would make them plenteous in every work of their hand, v. 9. National repentance and reformation bring national plenty, peace, and prosperity. It is promised, The Lord will make thee plenteous in the fruit of thy cattle and land, for good. Many have plenty for hurt; the prosperity of fools destroys them. Then it is for good when with it God gives us grace to use it for his glory. (6.) That he would transfer the curses they had been under to their enemies, v. 7. When God was gathering them in to re-establish them they would meet with much opposition; but the same curses that had been a burden upon them should become a defence to them, by being turned upon their adversaries. The cup of trembling should be taken out of their hand, and put into the hand of those that afflicted them, Isa. li. 22, 23. (7.) That he would give them his grace to change their hearts, and rule there (v. 6): The Lord thy God will circumcise thy heart, to love the Lord. Note, [1.] The heart must be circumcised to love God. The filth of the flesh must be put away; and the foolishness of the heart, as the Chaldee paraphrase expounds it. See Col. ii. 11, 12; Rom. ii. 29. Circumcision was a seal of the covenant; the heart is then circumcised to love God when it is strongly engaged and held by that bond to this duty. [2.] It is the work of God's grace to circumcise the heart, and to shed abroad the love of God there; and this grace is given to all that repent and seek it carefully. Nay, that seems to be rather a promise than a precept (v. 8): Thou shalt return and obey the voice of the Lord. He that requires us to return promises grace to enable us to return: and it is our fault if that grace be not effectual. herein the covenant of grace is well ordered, that whatsoever is required in the covenant is promised. Turn you at my reproof: behold, I will pour out my Spirit, Prov. i. 23.

3. It is observable how Moses here calls God the Lord thy God twelve times in these ten verses, intimating, (1.) That penitents may take direction and encouragement in their return to God from their relation to him. Jer. iii. 22, "Behold, we come unto thee, for thou art the Lord our God; therefore to thee we are bound to come, whither else should we go? And therefore we hope to find favour with thee." (2.) That those who have revolted from God, if they return to him and do their first works, shall be restored to their former state of honour and happiness. Bring hither the first robe. In the threatenings of the former chapter he is all along called the Lord, a God of power and the Judge of all: but, in the promises of this chapter, the Lord thy God, a God of grace, and in covenant with thee.

II. This may also be considered as a prediction of the repentance and restoration of the Jews: When all these things shall have come upon thee (v. 1), the blessing first, and after that the curse, then the mercy in reserve shall take place. Though their hearts were wretchedly hardened, yet the grace of God could soften and change them; and then, though their case was deplorably miserable, the providence of God would redress all their grievances. Now, 1. It is certain that this was fulfilled in their return from their captivity in Babylon. It was a wonderful instance of their repentance and reformation that Ephraim, who had been joined to idols, renounced them, and said, What have I to do any more with idols? That captivity effectually cured them of idolatry; and then God planted them again in their own land and did them good. But, 2. Some think that it is yet further to be accomplished in the conversion of the Jews who are now dispersed, their repentance for the sin of their fathers in crucifying Christ, their return to God through him, and their accession to the Christian church. But, alas! who shall live when God doth this?

The Advantages of Revelation. (b. c. 1451.)

11 For this commandment which I command thee this day, it is not hidden from thee, neither is it far off. 12 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? 13 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? 14 But the word is very nigh unto thee, in thy mouth, and in thy heart, that thou mayest do it.

Moses here urges them to obedience from the consideration of the plainness and easiness of the command.

I. This is true of the law of Moses. They could never plead in excuse of their disobedience that God had enjoined them that which was either unintelligible or impracticable, impossible to be known or to be done (v. 11): It is not hidden from thee. That is, not send messengers to heaven (v. 12), to enquire what thou must do to please God; nor needest thou go beyond sea (v. 13), as the philosophers did, that travelled through many and distant regions in pursuit of learning; no, thou art not put to that labour and expense; nor is the commandment within the reach of those only that have a great estate or a refined genius, but it is very nigh unto thee, v. 14. It is written in thy books, made plain upon tables, so that he that runs may read it; thy priests' lips keep this knowledge, and, when any difficulty arises, thou mayest ask the law at their mouth, Mal. ii. 7. It is not communicated in a strange language; but it is in thy mouth, that is, in the vulgar tongue that is commonly used by thee, in which thou mayest hear it read, and talk of it familiarly among thy children. It is not wrapped up in obscure phrases or figures to puzzle and amuse thee, or in hieroglyphics, but it is in thy heart; it is delivered in such a manner as that it is level to thy capacity, even to the capacity of the meanest." 2. "It is not too hard nor heavy for thee:" so the Septuagint reads it, v. 11. Thou needest not say, "As good attempt to climb to heaven, or flee upon the wings of the morning to the uttermost part of the sea, as go about to do all the words of this law:" no, the matter is not so; it is no such intolerable yoke as some ill-minded people represent it. It was indeed a heavy yoke in comparison with that of Christ (Acts xv. 10), but not in comparison with the idolatrous services of the neighbouring nations. God appeals to themselves that he had not made them to serve with an offering, nor wearied them with incense, Isa. xliii. 23; Mic. vi. 3. But he speaks especially of the moral law, and its precepts: "That is very nigh thee, consonant to the law of nature, which would have been found in every man's heart, and every man's mouth, if he would but have attended to it. There is that in thee which consents to the law that it is good, Rom. vii. 16. Thou hast therefore no reason to complain of any insuperable difficulty in the observance of it."

II. This is true of the gospel of Christ, to which the apostle applies it, and makes it the language of the righteousness which is of faith, Rom. x. 6-8. And many think this is principally intended by Moses here; for he wrote of Christ, John v. 46. This is God's commandment now under the gospel that we believe in the name of his Son Jesus Christ, 1 John iii. 23. If we ask, as the blind man did, Lord, who is he? or where is he, that we may believe on him? (John ix. 36), this scripture gives an answer, We need not go up to heaven, to fetch him thence, for he has come down thence in his incarnation; nor down to the deep, to fetch him thence, for thence he has come up in his resurrection. But the word is nigh us, and Christ in that word; so that if we believe with the heart that the promises of the incarnation and resurrection of the Messiah are fulfilled in our Lord Jesus, and receive him accordingly, and confess him with our mouth, we have then Christ with us, and we shall be saved. He is near, very near, that justifies us. The law was plain and easy, but the gospel much more so.

15 See, I have set before thee this day life and good, and death and evil; 16 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 judgments, that thou mayest live and multiply: and the Lord thy God shall bless thee in the land whither thou goest to possess it. 17 But if thine heart turn away, so that thou wilt not hear, but shalt be drawn away, and worship other gods, and serve them; 18 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. 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: 20 That thou mayest love the Lord thy God, and that thou mayest obey his voice, and that thou mayest cleave unto him: for he is thy life, and the length of thy days: that thou mayest dwell in the land which the Lord sware unto thy fathers, to Abraham, to Isaac, and to Jacob, to give them.

Moses here concludes with a very bright light, and a very strong fire, that, if possible, what he had been preaching of might find entrance into the understanding and affections of this unthinking people. What could be said more moving, and more likely to make deep and lasting impressions? The manner of his treating with them is so rational, so prudent, so affectionate, and every way so apt to gain the point, that it abundantly shows him to be in earnest, and leaves them inexcusable in their disobedience.

I. He states the case very fairly. He appeals to themselves concerning it whether he had not laid the matter as plainly as they could wish before them. 1. Every man covets to obtain life and good, and to escape death and evil, desires happiness and dreads misery. "Well," says he, "I have shown you the way to obtain all the happiness you can desire and to avoid all misery. Be obedient, and all shall be well, and nothing amiss." Our first parents ate the forbidden fruit, in hopes of getting thereby the knowledge of good and evil; but it was a miserable knowledge they got, of good by the loss of it, and of evil by the sense of it; yet such is the compassion of God towards man that, instead of giving him to his own delusion, he has favoured him by his word with such a knowledge of good and evil as will make him for ever happy if it be not his own fault. 2. Every man is moved and governed in his actions by hope and fear, hope of good and fear of evil, real of apparent. "Now," says Moses, "I have tried both ways; if you will be either drawn to obedience by the certain prospect of advantage by it, or driven to obedience by the no less certain prospect of ruin in case you be disobedient—if you will be wrought upon either way, you will be kept close to God and your duty; but, if you will not, you are utterly inexcusable." Let us, then, hear the conclusion of the whole matter. (1.) If they and theirs would love God and serve him, they should live and be happy, v. 16. If they would love God, and evidence the sincerity of their love by keeping his commandments—if they would make conscience of keeping his commandments, and do it from a principle of love—then God would do them good, and they should be as happy as his love and blessing could make them. (2.) If they or theirs should at any time turn from God, desert his service, and worship other gods this would certainly be their ruin, v. 17, 18. Observe, It is not for every failure in the particulars of their duty that ruin is threatened, but for apostasy and idolatry: though every violation of the command deserved the curse, yet the nation would be destroyed by that only which is the violation of the marriage covenant. The purport of the New Testament is much the same; this, in like manner, sets before us life and death, good and evil; He that believes shall be saved; he that believes not shall be damned, Mark xvi. 16. And this faith includes love and obedience. To those who by patient continuance in well doing seek for glory, honour, and immortality, God will give eternal life. But to those that are contentious, and do not obey the truth, but obey unrighteousness (and so, in effect, worship other gods and serve them), will be rendered the indignation and wrath of an immortal God, the consequence of which must needs be the tribulation and anguish of an immortal soul, Rom. ii. 7-9.

II. Having thus stated the case, he fairly puts them to their choice, with a direction to them to choose well. He appeals to heaven and earth concerning his fair and faithful dealing with them, v. 19. They could not but own that whatever was the issue he had delivered his soul; therefore, that they might deliver theirs, he bids them choose life, that is, choose to do their duty, which would be their life. Note, 1. Those shall have life that choose it: those that choose the favour of God and communion with him for their felicity, and prosecute their choice as they ought, shall have what they choose. 2. Those that come short of life and happiness must thank themselves; they would have had it if they had chosen it when it was put to their choice: but they die because they will die; that is, because they do not like the life promised upon the terms proposed.

III. In the last verse, 1. He shows them, in short, what their duty is, to love God, and to love him as the Lord, a Being most amiable, and as their God, a God in covenant with them; and, as an evidence of this love, to obey his voice in every thing, and by a constancy in this love and obedience to cleave to him, and never to forsake him in affection or practice. 2. He shows them what reason there was for this duty, inconsideration, (1.) Of their dependence upon God: He is thy life, and the length of thy days. He gives life, preserves life, restores life, and prolongs it by his power though it is a frail life, and by his patience though it is a forfeited life: he sweetens life with his comforts, and is the sovereign Lord of life; in his hand our breath is. Therefore we are concerned to keep ourselves in his love; for it is good having him our friend, and bad having him our enemy. (2.) Of their obligation to him for the promise of Canaan made to their fathers and ratified with an oath. And, (3.) Of their expectations from him in performance of that promise: "Love God, and serve him, that thou mayest dwell in that land of promise which thou mayest be sure he can give, and uphold to thee who is thy life and the length of thy days." All these are arguments to us to continue in love and obedience to the God of our mercies.

CHAP. XXX.

ANd it shall be when all these things are come upon thee, the blessing and the curse which I have set before thee, and thou shalt cause them to returne unto thine heart, in all the nations whither Iehovah thy God hath driven thee: And thou returne unto Iehovah thy God, and shalt hearken to his voice, according to all that I command thee this day, thou and thy sonnes, with all thine heart, and with all thy soule: Then Iehovah thy God will returne thy Captivity, and have compassion upon thee, and will returne & gather thee from all the peoples, whither Iehovah thy God hath scattered thee. If any of thine bee driven out unto the outmost part of the heavens, from thence will Iehovah thy God gather thee, & from thence will he take thee. And Iehovah thy God will bring thee into the land which thy fathers possessed, and thou shalt possesse it; and hee will doe thee good, and multiply thee above thy fathers, And Iehovah thy God will circumcise thine heart, and the heart of thy seed, to love Iehovah thy God, with all thine heart, and with all thy soule, that thou maiest live. And Iehovah thy God will put all these curses upon thine enemies, and upon thy haters which persecuted thee. And thou shalt returne and hearken to the voice of Iehovah, and do all his commandemēts which I command thee this day. And Iehovah thy God will make thee plenteous in every worke of thine hand, in the fruit of thy wombe, and in the fruit of thy cattell, and in the fruit of thy land for good, for Iehovah will returne to rejoyce over thee for good, as hee rejoyced over thy fathers. If thou shalt hearken unto the voice of Iehovah thy God, to keepe his commandements, & his statutes, that which is written in this booke of the law, if thou shalt returne unto Iehovah thy God with all thine heart, and with all thy soule. For, this commandement which I command thee this day, it is not hidden from thee, neither is it far off.

It is not in the heavens, to say, Who shall goe up for us to the heavens, and take it for us, and cause us to heare it, that wee may doe it? Neither is it beyond the sea, to say, Who shall goe over to beyond sea for us, and take it for us, and cause us to heare it, that wee may doe it? But the word is very nigh unto thee, in thy mouth, and in thy heart, to doe it. See, I have set before thee this day life and good, death and evill. In that I command thee this day to love Iehovah thy God, to walke in his waies, and to keepe his commandements, and his statutes, and his judgments, that thou maist live & multiply, and Iehovah thy God may blesse thee in the Land whither thou goest in to possesse it. But if thine heart turne away, and thou wilt not heare, but shalt be drawne away, and bow downe thy selfe to other gods, and serve them; I denounce unto you this day, that perishing yee shall perish, yee shall not prolong your daies upon the land, which thou art passing over Iordan to goe in thither to possesse it. I take the heavens and the earth to witnesse against you this day; life and death I have set before thee, the blessing and the curse, therefore chuse thou life that thou maist live, thou and thy seed. To love Iehovah thy God, to hearken to his voice, and to cleave unto him; for hee is thy life, and the length of thy daies, to dwell upon the land which Iehovah sware unto thy fathers, to Abraham, to Isaac, and to Iakob, to give unto them.

Annotations. THese things] Hebr. these words, that is, things before spoken of. Here follow promises of grace in Christ to repentant and beleeving sinners. the blessing] that is, as the Chaldee explaineth it, the blessings and the curses. After the experiment of the Law, and weakenesse thereof, that it cannot keepe men in the state of blessednesse, nor deliver them from the curse, they are as by a Schoolemaster brought unto Christ, Gal. 3. 24. Rom. 8. 3, 4. have set] Hebr. have given. So in v. 15. and 19. cause them to returne] or, reduce, bring againe to thine heart, that is, call to minde, consider seriously. So in Deut. 4. 39. This is the beginning of repentance and turning to the Lord, by calling to minde their sinnes, and Gods words and workes; as in 1 King. 8. 46, 47. If they sinne against thee, &c. and thou bee angry with them, and deliver them to the enemy, &c. If they shall make it returne to their heart, in the land whither they were caried captives, and returne and make supplication unto thee, &c. So in Esay 46. 8. Shew your selves men, make it returne to heart, O yee transgressors: and in Lam. 3. 21. This I make to returne to my heart, therefore have I hope. A like phrase is of the prodigall sonne, in Luk. 15. 17. that hee came to himselfe. Vers. 2. unto Iehovah] the Chaldee expoundeth it, unto the feare of the LORD. This is true repentance, both to leave the evill, and to turne unto the good, from which they departed. So in Lament. 3. 40. Let us search and try our waies, and turne againe to the Lord. The contrary is complained of in Hos. 7. 16. they returne, but not to the most high. And here faith also is implyed; for as to come unto Christ, is to beleeve in him, Ioh. 6. 35. so to turne unto the Lord with all the heart, is to beleeve in him; for with the heart man beleeveth unto righteousnesse, Rom. 10. 10. and by faith the heart is purified, Act. 15. 9. unto which obedience and good workes are adjoyned, Iam. 2. 14,—26. Vers. 3. will returne thy captivity] will bring thee againe out of bondage under thine enemies, which figured the bondage under sinne, 2 Pet. 2. 19, 20. Therefore the Greeke translateth it, will heale thy sinnes, that is, will forgive them; as healing, in Matth. 13. 15. is expounded, forgiving of sinnes, Mark. 4. 12. This is a promise of grace to be performed by Christ, who preached deliverance to the captives, Luk. 4. 18. and it is the joy of his people, Psal. 14. 7. and 126. 1, 2. and a figure of their salvation, Esay 10. 22. compared with Rom. 9. 27. Him hath God exalted with his right hand, to bee a Prince and Saviour, for to give repentance to Israel, and forgivenesse of sinnes, Act. 5. 31. have compassion] or, shew tender mercie; this is the cause of the former grace & deliverance. It is of Iehovahs mercies that we are not consumed, because his compassions faile not, Lament. 3. 22. So the father of the Prodigall sonne, seeing him a far off, had compussion, Luk. 15. 20. And this compassion or mercy respecteth mans misery, Matth. 9. 36. and 14. 14. and gather thee] So after the captivity of Babylon, God promiseth, He that scattered Israel, will gather him and keepe him as a shepherd doth his flocke, Ier. 31. 10. This worke Christ hath spiritually accomplished, of whom it is said, that hee should die, not for the nation of the Iewes only, but that also he should gather together in one the children of God that were scattered abroad, Ioh. 11. 51, 52. Therefore this gathering is often celebrated, as in Psal. 107. 1, 2, 3. and 147. 1, 2. and 106. 47, 48. Vers. 4. If any of thine bee driven] Hebr. If thy driven out; speaking of every particular person, and of all, as one man. The Greeke translateth, If thy dispersion be, that is, thy dispersed; which word is used in this sense, in Ioh. 7. 35. 1 Pet. 1. 1. outmost part of the heavens] that is, of the world which seemeth to bee bounded by the heavens. The Greeke translateth it, from the end (or outmost part) of heaven, unto the end of heaven: which phrase Christ useth, of gathering together his Elect at the last day, Matt. 24. 31. See the notes on Deut. 4. 32. This promise Nehemias looked unto, in his praier alleaging Gods words, If yee transgresse, I will scatter you abroad among the nations: But if yee turne unto me and keepe my commandements, and doe them, though any of thine were driven out unto the outmost part of the heavens, yet will I gather them from thence, and bring them unto the place that I have chosen to set my name there, Neh. 1. 8, 9. thy God gather thee] The Thargum called Ionathans expoundeth this to be the Word of the LORD; and the performance to be by the hand of Elias, and by the hand of the King Christ. Respecting (as it seemeth) the promise of Elias, Mal. 4. 5, 6. which was Iohn the Baptist, the fore-runner of Christ, Luk. 1. 16, 17. Vers. 5. shalt possesse] or, shalt inherit it. This is a promise of restoring them unto his Church, figured by the land of Canaan, Psal. 69. 36, 37. Ezek. 36. 8, 11, 12, 24, 28, &c. Vers. 6. will circumcise thine heart] the Greeke translateth, will purge (or cleanse round about) thine heart: and both the Chaldee Paraphrasts expound it, will take away the foolishnesse of thine heart, and the foolishnesse of the heart of thy sonnes. This is a promise of spirituall blessings in regeneration and sanctification by Christ, in whom we are circumcised with the circumcision made without hands, in putting off the body of the sinnes of the flesh, by the circumcision of Christ, buried with him in baptisme, &c. Col. 2. 11, 12. And of this it is said, Circumcision is that of the heart in the spirit, not in the letter, whose praise is not of men but of God, Rom. 2. 29. See the Annot. on Gen. 17. The Hebrew Doctors in the Midrash or Commentary on Song 2. 12. from these words, The time of pruning (or of cutting the vines) is come, give this exposition, For the time is come that Israel shall bee redeemed, the time is come that the superfluous foreskin shall bee cut off, which is spoken of in Deut. 30. 6. and the Lord thy God will circumcise thine heart, &c. where they apply this worke of grace unto Christ whom they looked for. to love] this is the effect of Christs circumcision, that it taketh from us evill, and giveth good; Love being the fulfilling of the Law, Rom. 13. 10. and implying all other graces; as it is said, I will give them one heart, and one way, that they may feare me all daies, &c. Ier. 32. 39. And I will give them one heart, and I will put a new spirit within you: and I will take the stony heart out of their flesh, and will give them an heart of flesh, that they may walke in my statutes, and keepe my ordinances, and doe them, &c. Ezek. 11. 19, 20. that thou maist live] so the Greeke translateth the Hebrew phrase, for thy life, meaning the life of God, here by saith and holinesse, Rom. 6. 11, 13. and hereafter for ever in heaven: as to enter into life, Matt. 18. 9. is expounded, to enter into the kingdome of God, Mark. 9. 47. Vers. 7. will put] Hebr. will give. Here follow earthly blessings, which God of his grace will adde unto the former spirituall. Of which, one is the curses upon their enemies, concerning which it is said, Thou wilt render unto them a recompence, O LORD, according to the worke of their hands: thou wilt give them sorrow of heart, thy curse unto them; thou wilt persecute in anger, and destroy them from under the heavens of the LORD, Lam. 3. 64, 65, 66. Vers. 8. hearken to] or, obey the voice; which the Chaldee interpreteth, receive the Word of the LORD: so in vers. 10. The condition of obedience is set before the temporall blessings; for godlinesse hath the promise of the life that now is, and of that which is to come, 1 Tim. 4. 8. Vers. 9. make thee plenteous] or, make thee excellent, unto which Thargum Ionathan addeth, for good, that yee may prosper in all the workes of your hands. rejoyce over thee] This Christ taught in parables, of rejoycing for the lost sheepe that was found, Luk. 15. 6, 7. and of the Prodigall sonne he saith; It was meet that wee should make merry and be glad, for this thy brother was dead, and is alive againe; and was lost, and is found, Luk. 15. 32. So in the other Prophets, I will rejoyce in Ierusalem, and joy in my people, Esay 65. 19. and, I will rejoyce over them to doe them good, Ier. 32. 41. See also Deut. 28. 63. Vers. 10. that which is written] meaning all and every thing written; so teaching us exact obedience. unto Iehovah] in Chaldee, unto the feare of the Lord. Vers. 11. this commandement] which after in v. 14. he calleth the Word; and the Apostle expoundeth it, the Word of faith, Rom. 10. 8. So this speech is not of the Law onely, neither sheweth it what man can doe by the Law, much lesse by nature; but is the speech of the righteousnesse of faith, Rom. 10. 6. Though Moses teacheth them also, not to blame the Law of hardnesse to bee learned, seeing God had now caused it to be written & expounded unto them. not hidden from thee] or, not too marvellous and hard for thee to know; and so, not impossible, through faith in Christ, as is the Law without faith, in that it is weake through the flesh, Rom. 8. 3. The Chaldee translateth, it is not separated from thee; and Thargum Ionathan expoundeth, it is not covered (or hid) from you. The holy Ghost in Greeke translateth this word marvellous, Matt. 21. 42. from Psal. 118. and unpossible, Luk. 1. 37. See the Annotations on Gen. 18. 14. and Deut. 17. 8. By Esaias also God saith; I have not spoken in secret in a darke place of the earth, Esay 45. 19. Vers. 12. to say] that is, that thou shouldest say; so in v. 13. see the Annotations on Gen. 6. 19. where sundry like speeches are shewed. This saying is meant of the heart also; wherefore the Apostle citeth it thus; Say not in thine heart, who shall goe up into heaven? Rom. 10. 6. Who shall goe up for us] the Ierusalemy Thargum explaineth it, O that wee had one like Moses the Prophet, that might goe up into the heavens, &c. but the Apostle applieth it more heavenly to Christs incarnation; Who shall goe up into heaven, that is, to bring Christ downe from above? Rom. 10. 6. Vnto which doubt hee opposeth the confession with the mouth, that Iesus is the LORD, vers. 9. that is, that God was manifested in the flesh, 1 Tim. 3. 16. for no man hath ascended up to heaven, (of whō we may learne the true understanding of the Law,) but hee that came downe from heaven, even the Son of man which is in heaven, Iohn 3. 13. and cause us to heare it] that is, preach it unto us. that wee may doe it] or, and we would doe it. Vers. 13. beyond the sea] Thargum Ionathan explaineth it, beyond the great sea; and Thargum Ierusalemy addeth, Neither is the Law beyond the great sea, that thou shouldest say, O that we had one like Ionas the Prophet, that might goe downe to the bottome of the great sea, and bring it to us, &c. All things hidden from men, which they cannot attaine, are either in heaven above, or beyond sea, in the farre places of the earth: but the Law of God is in neither of these, but neere unto every one, to learne and to doe. who shall goe over to beyond sea] Paul alleageth this place thus, Who shall goe downe into the deepe, that is, to bring up Christ from the dead? Rom. 10. 7. unto which he opposeth in vers. 9. beleefe in the heart, that God hath raised him from the dead. Now, Ionas the Prophet, to whose example the Ierusalemy Thargum applieth this, was a figure of Christ, as himselfe hath said, As Ionas was three daies and three nights in the Whales belly; so shall the Sonne of man be three daies & three nights in the heart of the earth, Matt. 12. 40. And as the Sea in Ionas case is called the Deepe, Psal. 104. 6. and 107. 24, 26. Exod. 15. 5. so David (prophesying of Christ) saith that God had brought him up from the deepes of the earth, Psal. 71. 20. So the Apostle speaking of Christs rising out of the grave, useth the word Abysse or Deepe, which is spoken both of earth and sea. Vers. 14. But the word] This the Apostle expoundeth thus, But what saith (the righteousnes which is of faith?) The Word is nigh thee, &c. that is the word of faith which we preach, Rom. 10. 8. By this it appeareth that Moses wrote of Christ, Iohn 5. 46. and that he was closely taught in the Law, E[illegible: 1 letter]r Christ is the end of the Law for righteousnesse to every one that beleeveth, Rom. 10. 4. And the Iewes, which cleaving to the Law refused the Gospell, or word of faith, had a zeale of God, but not according [illegible: 1 word] knowledge, Rom. 10. 2. in thy mouth] or, for thy mouth, that is, for thee to confesse with thy mouth, that Iesus is the LORD, as Rom. 10. 9. So in is used for for in Deut. 9. 4. and 24. 16. in thine heart] or, for thine heart: that thou maist beleeve in thine heart, that God hath raised him (Christ) frō the dead, (& so maist be saved) Rom. 10. 9. to do it] the Law, which is fulfilled by beleeving in Christ; as it is said, This is the worke of God, that [illegible: 1 letter]ee beleeve in him whom he hath sent, Iohn 6. 29. upon which beleefe true obedience followeth; H[illegible: 2 letters]. 8. 10. Vers. 15. I have set] Hebr. I have given, that is proposed and confirmed by my doctrine. So in vers. 19. life and good] life as the end, and good as the meanes leading to life: or life, that is, God himselfe, (of whom hee saith i[illegible: 1 letter] vers. 20. hee is thy life;) and good, that is, felicity following. The Greeke version changeth the order thus, life and death, good and evill. Thargum Ierusalemy explaineth it, the Law of life, which is a good Law; and the Law of death, which is an evill Law. And Thargum Ionathan thus; The way of life, for which a good reward shall be recompenced to the just; and the way of death, for which an evill reward shall be recompenced to the wicked. Vers. 16. to love] this is a declaration of the life and good fore-mentioned, which they, whose hearts God would circumcise, vers. 6. should come unto by the faith that is in Christ. in his wai[illegible: 1 letter]s] the Chaldee saith, in the wayes that are right before him. keepe his commandements] which is an effect of love; as, If ye love me, keepe my commandements, Iohn 14. 15. and, This is the love of God, that we keepe his commandements, 1 Iohn 5. 3. And this is his commandement, that we should beleeve on the name of his Sonne Iesus Christ, and love one another, &c. 1 Iohn 3. 23. Vers. 17. But if] or, And if thine heart turne, &c. This is the death and evill fore-spoken of: see Deut. 29. 18. other gods] in Chaldee, the idols of the peoples. Vers. 18. perishing yee shall perish] that is, assuredly and speedily perish; as the Greeke saith, perish with perdition. So in Deut. 4. 26. Vers. 19. I call the heavens, &c.] This obtestation of heavens and earth, (used also before in Deut. 4. 26.) may be understood of God and the Angels in heaven, (as Paul expresseth them in 1 Tim. 5. 21.) or of the other creatures also in heaven and in earth; as Iosua said, This stone shall be a witnesse unto us, for it hath heard all the words of the Lord, &c. Ios. 24. 27. So in Deut. 32. 1. Esa. 1. 2. Give eare O heavens, & heare Oearth: & in Psa. 50. 4. He will call to the heavens from above, and to the earth to judge his people; and in Iob 20. 27. the heavens shall reveale his iniquity, and the earth shall rise up against him. I have set] Hebr. I have given, that is, faithfully proposed by doctrine, and discharged my dutie: so in vers. 15. The life and blessing which he set before them, was by the faith of Christ, Gal. 2. 16. and 3. 9. the death and curse was by refusing Christ, and seeking to be justified by the workes of the Law; for as many as are of the workes of the Law, are under the curse, Gal. 3. 10. therefore chuse] Hebr. and chuse thou; or, and thou shalt chuse: which is the dutie of all Gods people, to be performed by grace in Christ. So David chose the way of truth, the precepts of God, Psal. 119. 30. 173. Compare also Ios. 24. 15, 22. Thargum Ionathan explaineth this speech thus, and chuse ye the way of life, which is the Law, that ye may live in the life of the world to come, you and your sonnes. This is true, if it be understood not of the Law of workes, but of the Law of faith, as Rom. 3. 27, 28. and 9. 31, 32, 33. Vers. 20. to hearken to his voice] in Chaldee, to receive his word. unto him] Chald. unto his feare. he is thy life] that is, the author of thy life and salvation through Christ, as in Iohn 17. 3. This is life eternall, to know thee the onely true God, and Iesus Christ whom thou hast sent: yea, Christ himselfe is the resurrection and the life, Iob. 11. 25. and 14. 6. And in 1 Iohn 5. 20. We know that the Sonne of God is come, and hath given us an understanding that we may know him that is true: and we are in him that is true, even in his Son Iesus Christ; this is the true God, and eternall life.