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.

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.

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.

Commentary

Verse 1

Matthew Henry's Concise Bible Commentary
Mercies promised to the repentant.
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.
John Wesley's Bible Commentary
The blessing - When thou art obedient. The curse - When thou becomest rebellious.
John Calvin Bible Commentary
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,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 belongsto 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. 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;”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 “tobring 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) repentance. Nor does Moses speak only of the outward correction of the life, but demands sincere desires to obey, for we have elsewhere seenthat “all the heart” means with integrity of heart.
John Calvin Bible Commentary
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 havetreated 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,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 thatthey“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.
McArther Bible Commentary
The rejection of God by Israel, and of Israel by God and the subsequent dispersion were not the end of the story of God's people. Having anticipated a time when Israel's disobedience would lead to her captivity in a foreign land, Moses looked beyond the destruction of that time of judgment to an even more distant time of restoration and redemption for Israel (cf. Lev 26:40-45). This future restoration and blessing of Israel would take place under the new covenant (see notes on Jer 31:31-34; Jer 32:36-41; Eze 36:25-27). For a comparison of the new covenant with the old covenant, see notes on 2Co 3:6-18.
Bible Cross References
Leviticus 26:40 Deuteronomy 4:29 Deuteronomy 11:26 Deuteronomy 28:64 Deuteronomy 29:28 Deuteronomy 30:15 Deuteronomy 30:19 Deuteronomy 32:36 1 Kings 8:47 Jeremiah 3:13 Jeremiah 8:3 Jeremiah 29:14

Verse 2

Matthew Henry's Concise Bible Commentary
Mercies promised to the repentant.
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.
John Calvin Bible Commentary
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 havetreated 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,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 thatthey“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.
Bible Cross References
Deuteronomy 4:29 Deuteronomy 4:30 2 Chronicles 30:9 Nehemiah 1:9 Psalm 119:2 Jeremiah 36:3 Ezekiel 6:9

Verse 3

Matthew Henry's Concise Bible Commentary
Mercies promised to the repentant.
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.
John Calvin Bible Commentary
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 havetreated 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,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 thatthey“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.
Bible Cross References
Genesis 28:15 Genesis 48:21 Deuteronomy 4:27 Deuteronomy 13:17 Nehemiah 1:9 Job 42:10 Psalm 107:3 Psalm 126:1 Psalm 126:4 Psalm 147:2 Isaiah 27:12 Jeremiah 12:14 Jeremiah 29:14 Jeremiah 32:37 Ezekiel 34:13

Verse 4

Matthew Henry's Concise Bible Commentary
Mercies promised to the repentant.
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.
John Calvin Bible Commentary
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 inPsalm 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.
John Calvin Bible Commentary
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 havetreated 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,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 thatthey“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.
McArther Bible Commentary
The gathering of Jews out of all the countries of the earth will follow Israel's final redemption. Restoration to the land will be in fulfillment of the promise of the covenant given to Abraham (see Gen 12:7; Gen 13:15; Gen 15:18-21; Gen 17:8) and so often reiterated by Moses and the prophets.
Bible Cross References
Matthew 24:31 Mark 13:27 Nehemiah 1:9 Isaiah 27:12 Isaiah 43:6 Isaiah 48:20 Isaiah 62:11 Jeremiah 8:3 Jeremiah 31:8

Verse 5

Matthew Henry's Concise Bible Commentary
Mercies promised to the repentant.
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.
John Calvin Bible Commentary
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 havetreated 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,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 thatthey“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.
Bible Cross References
Numbers 10:29 Deuteronomy 7:13 Deuteronomy 13:17 Psalm 119:68 Jeremiah 29:14 Jeremiah 30:3

Verse 6

Matthew Henry's Concise Bible Commentary
Mercies promised to the repentant.
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.
John Wesley's Bible Commentary
And the Lord - Or, For the Lord will circumcise thine heart, will by his word and spirit change and purge thy heart from all thine idolatry and wickedness, and incline thy heart to love him. God will first convert and sanctify them, the fruit whereof shall be, that they shall return and obey God's commandments, (Deuteronomy 30:8) , and then shall prosper in all things, (Deuteronomy 30:9) . This promise principally respects the times of the gospel, and the grace which was to be then imparted to all Israel by Christ.
John Calvin Bible Commentary
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, ie., 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 wordcircumcise; 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, ) 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.
John Calvin Bible Commentary
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 havetreated 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,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 thatthey“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.
McArther Bible Commentary
the Lord … will circumcise your heart. Cf. Deu 10:16. This work of God in the innermost being of the individual is the true salvation that grants a new will to obey Him in place of the former spiritual insensitivity and stubbornness (cf. Jer 9:25; Rom 2:28-29). This new heart will allow the Israelite to love the Lord wholeheartedly, and is the essential feature of the new covenant (see Deu 29:4, Deu 29:18; Deu 30:10, Deu 30:17; Jer 31:31-34; Jer 32:37-42; Eze 11:19; Eze 36:26). See note on Jer 4:4.
Bible Cross References
Romans 2:29 Deuteronomy 6:5 Deuteronomy 10:16 Jeremiah 4:4 Jeremiah 24:7

Verse 7

Matthew Henry's Concise Bible Commentary
Mercies promised to the repentant.
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.
John Calvin Bible Commentary
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 havetreated 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,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 thatthey“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.
McArther Bible Commentary
on your enemies. The curses that had fallen on Israel because of disobedience will, in the future, come upon the nations that have enslaved the Jews. The judgment of God would come upon those who cursed the physical seed of Abraham in fulfillment of Gen 12:3.
Bible Cross References
Exodus 23:22 Deuteronomy 7:15 Deuteronomy 30:8

Verse 8

Matthew Henry's Concise Bible Commentary
Mercies promised to the repentant.
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.
John Calvin Bible Commentary
And thou shalt returnand obey the voice of the Lord. Thecopulawhich Moses here employs is equivalent to theillative 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.)
John Calvin Bible Commentary
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 havetreated 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,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 thatthey“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.
McArther Bible Commentary
you will again obey the voice of the Lord. With a new heart under the new covenant, Israel would obey all the commandments of the Lord. This would result in the Lord's blessing, which would bring greater prosperity than Israel had ever previously experienced.
Bible Cross References
Deuteronomy 30:7 Deuteronomy 30:9 Jeremiah 36:3

Verse 9

Matthew Henry's Concise Bible Commentary
Mercies promised to the repentant.
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.
John Wesley's Bible Commentary
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.
John Calvin Bible Commentary
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 havetreated 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,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 thatthey“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.
Bible Cross References
Deuteronomy 30:8 Jeremiah 31:27 Jeremiah 31:28 Jeremiah 32:41

Verse 10

Matthew Henry's Concise Bible Commentary
Mercies promised to the repentant.
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.
John Wesley's Bible Commentary
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.
John Calvin Bible Commentary
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 havetreated 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,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 thatthey“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.
McArther Bible Commentary
Here is a renewed enforcement of the indispensable fruit of salvation and another echo of the constant theme of this book.
Bible Cross References
Deuteronomy 4:29 Deuteronomy 29:21 Deuteronomy 30:11

Verse 11

Matthew Henry's Concise Bible Commentary
The commandment manifest.
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.
John Wesley's Bible Commentary
This commandment - The great command of loving and obeying God, which is the sum of the law, of which yet he doth not here speak, as it is in itself, but as it is molified and accompanied with the grace of the gospel. The meaning is, that tho' the practice of God's laws be now far from us, and above our strength, yet, considering the advantage of gospel grace, whereby God enables us to do our duty, it is near and easy to us, who believe. And so this well agrees with (Romans 10:6) , &c. where St. Paul applies this place to the righteousness of faith. Is not hidden - Heb. Is not too wonderful for thee, not too hard for thee to know and do. The will of God, which is but darkly manifested to other nations, (Acts 17:27) , is clearly and fully revealed unto thee: thou canst not pretend ignorance or invincible difficulty.
John Calvin Bible Commentary
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, inIsaiah 45:19He reproves the Jews for having wandered in darkness through their own depravity and folly; because He hadnot spoken to them insecret, nor said 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 Sophistsimproperly and ignorantly wrest this passage to prove the freedom of the will. (They allege) 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 isthe 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.
McArther Bible Commentary
After remembering the failures of the past and the prospects for the future, Moses earnestly admonished the people to make the right choice. The issue facing them was to enjoy salvation and blessing by loving God so wholeheartedly that they would willingly live in obedience to His Word. The choice was simple, yet profound. It was stated in simple terms so they could understand and grasp what God expected of them (Deu 30:11). Although God had spoken from heaven, He had spoken through Moses in words every person could understand (Deu 30:12). They did not have to search at some point beyond the sea (Deu 30:13). The truth was now there, through Moses, in their hearts and minds (Deu 30:14). All the truth necessary for choosing to love and obey God and thus avoid disobedience and cursing, they had heard and known (Deu 30:15). Paul quotes verses Deu 30:12-14 in Rom 10:6-8.
Bible Cross References
Deuteronomy 30:10 Deuteronomy 30:12

Verse 12

Matthew Henry's Concise Bible Commentary
The commandment manifest.
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.
John Wesley's Bible Commentary
In heaven - Shut up there, but it hath been thence delivered and published in thy hearing.
John Calvin Bible Commentary
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, inIsaiah 45:19He reproves the Jews for having wandered in darkness through their own depravity and folly; because He hadnot spoken to them insecret, nor said 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 Sophistsimproperly and ignorantly wrest this passage to prove the freedom of the will. (They allege) 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 isthe 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.
Bible Cross References
John 3:13 Romans 10:6 Deuteronomy 30:11 Deuteronomy 30:13

Verse 13

Matthew Henry's Concise Bible Commentary
The commandment manifest.
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.
John Wesley's Bible Commentary
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.
John Calvin Bible Commentary
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, inIsaiah 45:19He reproves the Jews for having wandered in darkness through their own depravity and folly; because He hadnot spoken to them insecret, nor said 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 Sophistsimproperly and ignorantly wrest this passage to prove the freedom of the will. (They allege) 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 isthe 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.
Bible Cross References
Deuteronomy 30:12 Deuteronomy 30:14

Verse 14

Matthew Henry's Concise Bible Commentary
The commandment manifest.
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.
John Wesley's Bible Commentary
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.
John Calvin Bible Commentary
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, inIsaiah 45:19He reproves the Jews for having wandered in darkness through their own depravity and folly; because He hadnot spoken to them insecret, nor said 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 Sophistsimproperly and ignorantly wrest this passage to prove the freedom of the will. (They allege) 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 isthe 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.
Bible Cross References
Romans 10:8 Deuteronomy 30:13 Deuteronomy 30:15

Verse 15

Matthew Henry's Concise Bible Commentary
Death and life set before them.
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.
EGW SDA Bible Commentary
(Joshua 24:15). Decision to Be Based on Evidence
—It is not the plan of God to compel men to yield their wicked unbelief. Before them are light and darkness, truth and error. It is for them to decide which to accept. The human mind is endowed with power to discriminate between right and wrong. God designs that men shall not decide from impulse, but from weight of evidence, carefully comparing scripture with scripture (Redemption: Or the Miracles of Christ, the Mighty One, 112, 113).
John Calvin Bible Commentary
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,and thus desert the truth of God when well acquainted with it.
McArther Bible Commentary
Here, Moses pinpoints the choice-to love and obey God is life, to reject God is death. If they chose to love God and obey His Word, they would enjoy all God's blessings (Deu 30:16). If they refused to love and obey Him, they would be severely punished (Deu 30:17-18). Paul, in speaking about salvation in the NT, makes use of this appeal made by Moses (Rom 10:1-13). Like Moses, Paul is saying that the message of salvation is plain and understandable. Key Word Statutes: Deu 4:1, Deu 4:14; Deu 5:1; Deu 6:1; Deu 7:11; Deu 10:13; Deu 16:12; Deu 28:15; Deu 30:16-conveys a variety of meanings in the Old Testament, including a verb that means "to decree" or "to inscribe" (Pro 8:15; Isa 10:1; Isa 49:16). It often refers to commands, civil enactments, legal prescriptions, and ritual laws decreed by someone in authority-whether by humans (Mic 6:16) or by God Himself (Deu 6:1). The Law of Moses includes commandments (miswah), judgments (mispat), and statues (choq) (Deu 4:1-2). Israel was charged to obey God's statutes and they had pledged to do so (Deu 26:16-17).
Bible Cross References
Genesis 2:17 Deuteronomy 11:26 Deuteronomy 30:1 Deuteronomy 30:14 Proverbs 12:28 Isaiah 1:19 Jeremiah 21:8 Micah 6:8

Verse 16

Matthew Henry's Concise Bible Commentary
Death and life set before them.
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.
EGW SDA Bible Commentary
(Joshua 24:15). Decision to Be Based on Evidence
—It is not the plan of God to compel men to yield their wicked unbelief. Before them are light and darkness, truth and error. It is for them to decide which to accept. The human mind is endowed with power to discriminate between right and wrong. God designs that men shall not decide from impulse, but from weight of evidence, carefully comparing scripture with scripture (Redemption: Or the Miracles of Christ, the Mighty One, 112, 113).
Bible Cross References
Deuteronomy 4:1 Deuteronomy 6:5 Deuteronomy 30:17 Deuteronomy 30:19 1 Kings 3:3 Proverbs 3:1 Isaiah 1:19

Verse 17

Matthew Henry's Concise Bible Commentary
Death and life set before them.
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.
EGW SDA Bible Commentary
(Joshua 24:15). Decision to Be Based on Evidence
—It is not the plan of God to compel men to yield their wicked unbelief. Before them are light and darkness, truth and error. It is for them to decide which to accept. The human mind is endowed with power to discriminate between right and wrong. God designs that men shall not decide from impulse, but from weight of evidence, carefully comparing scripture with scripture (Redemption: Or the Miracles of Christ, the Mighty One, 112, 113).
Bible Cross References
Numbers 32:15 Deuteronomy 30:16 Deuteronomy 30:18

Verse 18

Matthew Henry's Concise Bible Commentary
Death and life set before them.
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.
EGW SDA Bible Commentary
(Joshua 24:15). Decision to Be Based on Evidence
—It is not the plan of God to compel men to yield their wicked unbelief. Before them are light and darkness, truth and error. It is for them to decide which to accept. The human mind is endowed with power to discriminate between right and wrong. God designs that men shall not decide from impulse, but from weight of evidence, carefully comparing scripture with scripture (Redemption: Or the Miracles of Christ, the Mighty One, 112, 113).
Bible Cross References
Numbers 32:15 Deuteronomy 4:26 Deuteronomy 8:19 Deuteronomy 30:17

Verse 19

Matthew Henry's Concise Bible Commentary
Death and life set before them.
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.
EGW SDA Bible Commentary
(Joshua 24:15). Decision to Be Based on Evidence
—It is not the plan of God to compel men to yield their wicked unbelief. Before them are light and darkness, truth and error. It is for them to decide which to accept. The human mind is endowed with power to discriminate between right and wrong. God designs that men shall not decide from impulse, but from weight of evidence, carefully comparing scripture with scripture (Redemption: Or the Miracles of Christ, the Mighty One, 112, 113).
John Wesley's Bible Commentary
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.
McArther Bible Commentary
choose life. Moses forces the decision, exhorting Israel on the plains of Moab before God (heaven) and man (earth) to choose by believing in and loving God, the life available through the new covenant (see Deu 30:6). Sadly, Israel failed to respond to this call to the right choice (see Deu 31:16-18, Deu 31:27-29). Choosing life or death was also emphasized by Jesus. The one who believed in Him had the promise of eternal life; while the one who refused to believe faced eternal death (cf. Joh 3:1-36). Every person faces this same choice.
Bible Cross References
Genesis 2:17 Deuteronomy 4:1 Deuteronomy 4:6 Deuteronomy 4:26 Deuteronomy 11:26 Deuteronomy 30:1 Deuteronomy 30:16 Deuteronomy 31:28 Jeremiah 21:8

Verse 20

Matthew Henry's Concise Bible Commentary
Death and life set before them.
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.
John Wesley's Bible Commentary
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.
Bible Cross References
Acts 17:25 Acts 17:28 Genesis 12:7 Genesis 17:1 Deuteronomy 4:1 Deuteronomy 4:6 Deuteronomy 6:5 Deuteronomy 10:20 Deuteronomy 31:1 Deuteronomy 32:47 Psalm 37:3