Deuteronomy 30:14

he speaks of their sin and punishment as certain; yet, at the same time, shows how they might turn to himself and live, even while he was pouring out his indignation upon them because of their transgressions. Verse 3 Gather thee from all the nations - This must refer to a more extensive captivity than that which they suffered in Babylon. Verse 5 Will bring thee into the land - As this promise refers to a return from a captivity in which they had been scattered among all nations, consequently it is not the Babylonish captivity which is intended; and the repossession of their land must be different from that which was consequent on their return from Chaldea. Verse 6 God will circumcise thine heart - This promise remains yet to be fulfilled. Their heart, as a people, has never yet been circumcised; nor have the various promises in this chapter been ever yet fulfilled. There remaineth, therefore, a rest for this people of God. Now, as the law, properly speaking, made no provision for the circumcision of the heart, which implies the remission of sins, and purification of the soul from all unrighteousness; and as circumcision itself was only a sign of spiritual good, consequently the promise here refers to the days of the Messiah, and to this all the prophets and all the apostles give witness: "for circumcision is that of the heart, in the spirit, and not in the letter," Rom 2:29; and the genuine followers of God are circumcised with the circumcision made without hands - by the circumcision of Christ," Col 2:11, Col 2:12. Hence we see these promises cannot be fulfilled to the Jews but in their embracing the Gospel of Christ. To look, therefore, for their restoration is idle and nugatory, while their obstinacy and unbelief remain. Verse 11 This commandment - is not hidden - Not too wonderful or difficult for thee to comprehend or perform, as the word נפלאת niphleth implies. Neither is it far off - the word or doctrine of salvation shall be proclaimed in your own land; for He is to be born in Bethlehem of Judah, who is to feed and save Israel; and the Prophet who is to teach them is to be raised up from among their brethren. Verse 12 It is not in heaven - Shall not be communicated in that way in which the prophets received the living oracles; but the Word shall be made flesh, and dwell among you. Verse 13 Neither is it beyond the sea - Ye shall not be obliged to travel for it to distant nations, because salvation is of the Jews. Verse 14 But the word is very nigh unto thee - The doctrine of salvation preached by the apostles; in thy mouth, the promises of redemption made by the prophets forming a part of every Jew's creed; in thy heart - the power to believe with the heart unto righteousness, that the tongue may make confession unto salvation. In this way, it is evident, St. Paul understood these passages; see Rom 10:6-8, etc. Verse 15 Life and good - Present and future blessings. Death and evil - Present and future miseries: termed, Deu 30:19, Life and death, blessing and cursing. And why were these set before them? 1. That they might comprehend their import. 2. That they might feel their importance. 3. That they might choose life, and the path of believing, loving obedience, that led to it. 4. That they and their posterity, thus choosing life and refusing evil, might be the favourites of God in time and eternity. Were there no such thing as free will in man, who could reconcile these sayings either with sincerity or common sense? God has made the human will free, and there is no power or influence either in heaven, earth, or hell, except the power of God, that can deprive it of its free volitions; of its power to will and nill, to choose and refuse, to act or not act or force it to sin against God. Hence man is accountable for his actions, because they are his; were he necessitated by fate, or sovereign constraint, they could not be his. Hence he is rewardable, hence he is punishable. God, in his creation, willed that the human creature should be free, and he formed his soul accordingly; and the Law and Gospel, the promise and precept, the denunciation of woe and the doctrine of eternal life, are all constructed on this ground; that is, they all necessarily suppose the freedom of the human will: nor could it be will if it were not free, because the principle of freedom or liberty is necessarily implied in the idea of volition. See on the Deu 5:29 (note). Verse 20 That thou mayest love the Lord - Without love there can be no obedience. Obey his voice - Without obedience love is fruitless and dead. And cleave unto him - Without close attachment and perseverance, temporary love, however sincere and fervent - temporary obedience, however disinterested, energetic, and pure while it lasts - will be ultimately ineffectual. He alone who endures to the end, shall be saved. Reader, how do matters stand between God and thy soul? He cannot persevere in the grace of God whose soul is not yet made a partaker of that grace. Many talk strenuously on the impossibility of falling from grace, who have not yet tasted that the Lord is gracious. How absurd to talk and dispute about the infallibility of arriving safely at the end of a way in which a man has never yet taken one hearty step! It is never among those that have the grace of God, but among those that have it not, that we find an overweening confidence. Introduction Moses, being one hundred and twenty years old and about to die, calls the people together, and exhorts them to courage and obedience, Deu 31:1-6. Delivers a charge to Joshua, Deu 31:7, Deu 31:8. Delivers the law which he hod written to the priests, with a solemn charge that they should read it every seventh year, publicly to all the people, Deu 31:9-13. The Lord calls Moses and Joshua to the tabernacle, Deu 31:14. He appears to them, informs Moses of his approaching death, and delivers to him a prophetical and historical song, or poem, which he is to leave with Israel, for their instruction and reproof, Deu 31:15-21. Moses writes the song the same day, and teach

The Advantages of Revelation. ( b. c. 1451.) 11 For this commandment which I command thee this day, it is not hidden from thee, neither is it far off. 12 It is not in heaven, that thou shouldest say, Who shall go up for us to heaven, and bring it unto us, that we may hear it, and do it? 13 Neither is it beyond the sea, that thou shouldest say, Who shall go over the sea for us, and bring it unto us, that we may hear it, and do it? 14 But the word is very nigh unto thee, in thy mouth, and in thy heart, that thou mayest do it. Moses here urges them to obedience from the consideration of the plainness and easiness of the command. I. This is true of the law of Moses. They could never plead in excuse of their disobedience that God had enjoined them that which was either unintelligible or impracticable, impossible to be known or to be done ( v. 11 ): It is not hidden from thee. That is, not send messengers to heaven ( v. 12 ), to enquire what thou must do to please God; nor needest thou go beyond sea ( v. 13 ), as the philosophers did, that travelled through many and distant regions in pursuit of learning; no, thou art not put to that labour and expense; nor is the commandment within the reach of those only that have a great estate or a refined genius, but it is very nigh unto thee, v. 14 . It is written in thy books, made plain upon tables, so that he that runs may read it; thy priests' lips keep this knowledge, and, when any difficulty arises, thou mayest ask the law at their mouth, Mal. ii. 7 . It is not communicated in a strange language; but it is in thy mouth, that is, in the vulgar tongue that is commonly used by thee, in which thou mayest hear it read, and talk of it familiarly among thy children. It is not wrapped up in obscure phrases or figures to puzzle and amuse thee, or in hieroglyphics, but it is in thy heart; it is delivered in such a manner as that it is level to thy capacity, even to the capacity of the meanest." 2. "It is not too hard nor heavy for thee:" so the Septuagint reads it, v. 11 . Thou needest not say, "As good attempt to climb to heaven, or flee upon the wings of the morning to the uttermost part of the sea, as go about to do all the words of this law:" no, the matter is not so; it is no such intolerable yoke as some ill-minded people represent it. It was indeed a heavy yoke in comparison with that of Christ ( Acts xv. 10 ), but not in comparison with the idolatrous services of the neighbouring nations. God appeals to themselves that he had not made them to serve with an offering, nor wearied them with incense, Isa. xliii. 23 ; Mic. vi. 3 . But he speaks especially of the moral law, and its precepts: "That is very nigh thee, consonant to the law of nature, which would have been found in every man's heart, and every man's mouth, if he would but have attended to it. There is that in thee which consents to the law that it is good, Rom. vii. 16 . Thou hast therefore no reason to complain of any insuperable difficulty in the observance of it." II. This is true of the gospel of Christ, to which the apostle applies it, and makes it the language of the righteousness which is of faith, Rom. x. 6-8 . And many think this is principally intended by Moses here; for he wrote of Christ, John v. 46 . This is God's commandment now under the gospel that we believe in the name of his Son Jesus Christ, 1 John iii. 23 . If we ask, as the blind man did, Lord, who is he? or where is he, that we may believe on him? ( John ix. 36 ), this scripture gives an answer, We need not go up to heaven, to fetch him thence, for he has come down thence in his incarnation; nor down to the deep, to fetch him thence, for thence he has come up in his resurrection. But the word is nigh us, and Christ in that word; so that if we believe with the heart that the promises of the incarnation and resurrection of the Messiah are fulfilled in our Lord Jesus, and receive him accordingly, and confess him with our mouth, we have then Christ with us, and we shall be saved. He is near, very near, that justifies us. The law was plain and easy, but the gospel much more so.

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.