Deuteronômio 30
Charles Spurgeon · Citado em PreceptAustin
Deuteronômio 30
Spurgeon - Deuteronomy 30:6 Mark of Covenant Grace - Faith's Checkbook HERE we read of the true circumcision. Note the author of it: “The Lord thy God.” He alone can deal effectually with our hearts and take away their carnality and pollution. To make us love God with all our hearts and souls is a miracle of grace which only the Holy Ghost can work. We must look to the Lord alone for this and never be satisfied with anything short of it. Note where this circumcision is wrought: it is not of the flesh, but of the spirit. It is the essential mark of the covenant of grace. Love to God is the indelible token of the chosen seed; by this secret seal, the election of grace is certified to the believer. We must see to it that we trust in no outward ritual, but are sealed in heart by the operation of the Holy Ghost. Note what the result is: “that thou mayest live.” To be carnally minded is death. In the overcoming of the flesh we find life and peace (Ro 8:6) If we mind the things of the Spirit, we shall live. Oh, that Jehovah, our God, may complete His gracious work upon our inner natures, that in the fullest and highest sense we may live unto the Lord. Amen Israel's Restoration J. Orr Deuteronomy 30:1-10 The blackness of the picture of Israel's rejection and desolation is relieved by this rim of gold on the further edge. The verses seem to teach, not only that if Israel repent, mercy awaits it, but that Israel will repent; that a day of repentance is ordained for it - a day in which the veil that has been so long left lying on Jewish hearts will be lifted off, and the nation will mourn for him whom it has pierced and has so long rejected (Zechariah 12:9-14; Romans 11:25-33; 2 Corinthians 3:14-16). The result will be the incorporation of the Israelitish people into Christ's kingdom, with possibly (ED: NOT POSSIBLY BUT DEFINITIVELY) restoration to the land given them as a national possession, and blessings, temporal and spiritual, beyond those bestowed upon their fathers (ver. 5). In a wider regard, the passage teaches - I. THAT IN MAN'S CONVERSION, IT IS THE SINNER, NOT GOD, WHO CHANGES. Israel is saved at last, not by any lowering of the standard of holiness, or by any change in God's requirements, or by any new and easier way of life being discovered than that originally provided, but by Israel coming round to God's way of thinking, and doing in the end what God pleaded with it to do at first (ver. 2). After all their sorrowful experiences, the people are brought to this: that they must submit to do what they were told in the beginning that they ought to do. It is so always. There can be no change on God's part. If the sinner is to be saved, it is he who must forsake his thoughts and his ways (Isaiah 55:7). He must do at last what he now feels he has not the least inclination to do - what, as years go on, he is getting the more disinclined even to think about. Will he do it? Is it likely? Is it certain? If ever it is to come about, what agonies of soul must be gone through before so great a revolution can be produced! II. THAT CONVERSION IS SOMETIMES A RESULT OF THE EXPERIENCE OF THE HARDNESS OF TRANSGRESSION. It is in the far-off country, broken, peeled, and scattered, that Israel, like the prodigal (Luke 15:14-19), remembers the Father's house. Is not this a reason why God sometimes leaves a sinner to eat of the fruit of his own devices - to take the reins upon his own neck, and plunge wildly away into sin's wildernesses? - that he may taste the hardness of such courses, the bitterness, the emptiness, the essential unsatisfyingness of a life of evil, and so, if by no gentler methods, be brought back to ways of righteousness? The penalties which attend sin are, while retributive, also designed in this world for the sinner's correction (Hosea 2:6-23; Hosea 14.). III. THAT THE MOMENT THE SINNER RETURNS, GOD IS READY TO FORGIVE HIM. We must not, indeed, post-date the mercy of God, as if that waited on the sinner's self-moved return as a condition of showing him any kindness. God's gracious action goes before conversion - leading, drawing, striving, enlightening, aiding; nay, it is this gracious action which leads to conversion. This is of itself a pledge that when conversion comes, he who has thus drawn us to himself will not say us "nay." But we have express assurances, backed by numerous examples, that whoso cometh he will in no wise east out (Psalm 32:5; John 6:37; 1 John 1:9). There is: 1. Forgiveness, with reversal of sentence of rejection (ver. 3). 2. Redemption from bondage (vers. 3, 4; Colossians 1:13). 3. Restoration to inheritance (ver. 5; Ephesians 1:14). 4. A new heart and spirit (ver. 6). 5. Deliverance from enemies (ver. 7; 2 Thessalonians 1:5, 6). 6. Untold blessings (ver. 9; Ephesians 1:3). - J.O. F B
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Spurgeon - The True Circumcision I. THE AUTHOR OF IT. "The Lord thy God." He alone can deal effectively with our heart, and take away its carnality and pollution. II. WHERE IT IS WROUGHT. It is not of the flesh, but of the spirit. It is the essential mark of the covenant of grace. III. THE RESULT. "That thou mayest live." To be carnally minded is death. In the overcoming of the flesh we find life and peace. Restore us, O God; make your face shine upon us, that we may be saved. - Psalm 80:3 TODAY IN THE WORD Early one February morning while Leyla Nordby slept, her 13-month-old daughter Erika slipped quietly out the door of the home where they were staying and wandered off, clothed only in a diaper and a pink dress. Several hours later her frantic mother found her lying face down in the snow. Erika's body temperature had dropped by more than half, her veins were frozen, and a cardiac monitor failed to register any measurable pumping action by her heart. Clinically speaking, Erika was dead. Doctors had prepared a heart-lung bypass to try and warm her blood when something remarkable happened. Little Erika's heart suddenly began beating again on its own. ”How that happened,” the paramedic on the scene later observed, ”is a mystery to everyone right now.” Moses foresaw a time when Israel would share a similar experience. He promised that after suffering the consequences of their own disobedience, Israel's fortunes would be restored. Their cold hearts would begin to beat once again for God. Turning back to God, however, would require more than a mere act of the will. It would need intervention by God Himself. He would have to give them ”a mind that understands,” ”eyes that see,” and ”ears that hear” (Deut. 29:4). This promise of reconciliation was contingent on Israel's future repentance. Before it could come to pass, they would need to ”take to heart” all the blessings and punishments they had experienced at God's hand (Deut. 30:1). Moses made it equally clear that such a repentance was itself a work of divine compassion. God alone was able to ”circumcise” their hearts and create within them an ability to love Him with their hearts and souls (Deut. 30:6). TODAY ALONG THE WAY Read Deuteronomy 29:1-29. How did God expect Israel to respond to His Word? What did He expect them to learn from their experiences? One of Israel's problems seems to have been their inability to process their experiences through the grid of divine truth. Consider using a spiritual journal to keep you from making the same mistake. As you record your experiences, think about what God's Word has to say about your circumstances and try to discover the spiritual lessons He has hidden in the ordinary events of your day. Deuteronomy 30:7 "The LORD your God will inflict all these curses on your enemies and on those who hate you, who persecuted you. KJV - And the LORD thy God will put all these curses upon thine enemies, and on them that hate thee, which persecuted thee. Numbers 24:14; Ps 137:7-9; Isaiah 10:12; 14:1-27; Jeremiah 25:12-16,29; Jeremiah 50:33,34; 51:24-26,34-37; Lamentations 3:54-66; 4:21,22; Ezekiel 25:3,6,8; Ezekiel 25:12,15; Amos 1:3,6,9,11,13; Obadiah 1:10; Zechariah 12:3 Deuteronomy 30 Resources - Multiple Sermons and Commentaries DIVINE RETRIBUTION FOR ANTI-SEMITES! Note that Dt 30:7-10 repeats much of what has been stated in Dt 30:1-6, especially Dt 30:1-3. The LORD your God will inflict all these curses on your enemies - All who have hated and persecuted Israel will be judged by God. Anti-Semitism will be judged and eradicated from the earth in that day. This promise is God's faithful fulfillment of Genesis 12:3+ And I will bless those who bless you, And the one who curses you I will curse. And in you all the families of the earth will be blessed.” Deuteronomy 30:8 "And you shall again obey the LORD, and observe all His commandments which I command you today. KJV - And thou shalt return and obey the voice of the LORD, and do all his commandments which I command thee this day. Dt 30:2; Proverbs 16:1; Isaiah 1:25,26; Jeremiah 31:33; 32:39,40; Ezekiel 11:19,20; 36:27; Ezekiel 37:24; Romans 11:26,27; Ephesians 2:16; Philippians 2:13 Deuteronomy 30 Resources - Multiple Sermons and Commentaries And you shall again (shub/sub) obey (shama) the LORD - KJV more literal = "thou shalt return and obey." Dt 30:2 "obey Him with all your heart and soul." Observe all His commandments which I command you today - How could they do this? They could now do this because they had a "circumcised heart" and as God said in Ezekiel 36:27+ “I will put My Spirit within you and cause you to walk in My statutes (GOD'S PROVISION OF POWER), and you will be careful to observe My ordinances (MAN'S RESPONSIBILITY TO ACT ENABLED BY THE SPIRIT'S POWER). Comment: This passage describing the Spirit's enabling the born again Jews to obey and observe is the counterpart of the NT passage in Philippians 2: So then, my beloved, just as you have always obeyed, not as in my presence only, but now much more in my absence, work out your salvation with fear and trembling; 13 for it is God who is at work in you (THE SPIRIT), both to will (DESIRE TO OBEY) and to work (THE POWER TO WORK OUT THEIR SALVATION) for His good pleasure. (Phil 2:12+, Phil 2:13+) Deuteronomy 30:9 "Then the LORD your God will prosper you abundantly in all the work of your hand, in the offspring of your body and in the offspring of your cattle and in the produce of your ground, for the LORD will again rejoice over you for good, just as He rejoiced over your fathers KJV - 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: will prosper you Leviticus 26:4,6,9,10 the LORD will again rejoice over you Dt 28:63; Isaiah 62:5; 65:19; Jer 32:41; 33:9; Zeph 3:17; Luke 15:6-10,32; Jn 15:11 Deuteronomy 30 Resources - Multiple Sermons and Commentaries Then - Then is an important expression of time, describes characteristics of the time of the Messianic Age inaugurated by the return of the Messiah. The covenant cursings will be reversed and replaced by covenant blessings associated with the Spirit enabled obedience. God will prosper you abundantly (cf Dt 28:4,11-14) - This blessing is they have finally obeyed the LORD wholeheartedly. This future prosperity of Israel is described for example in Amos 9+ “In that day (WHEN MESSIAH RETURNS) I will raise up the fallen booth of David, And wall up its breaches; I will also raise up its ruins And rebuild it as in the days of old (The continuation of the Davidic dynasty is envisioned as alluded to in Isa 9:6-7; Jer 33:15, 17; Mic 5:2); 12 That they may possess the remnant of Edom And all the nations who are called by My name,” Declares the LORD who does this (James' used this in his argument in Acts 15:17+, cf Acts 15:12-21, as evidence that the Gentile were included in the redemptive program of God predicted in Amos 9:11-12) 13 “Behold, days are coming,” declares the LORD, “When the plowman will overtake the reaper And the treader of grapes him who sows seed; When the mountains will drip sweet wine And all the hills will be dissolved. 14 “Also I will restore the captivity of My people Israel, And they will rebuild the ruined cities and live in them; They will also plant vineyards and drink their wine, And make gardens and eat their fruit. 15 “I will also plant them on their land, And they will not again be rooted out from their land Which I have given them,” Says the LORD your God. This prophetic promise is the fulfillment of the prophecies in Dt 28:1, 4+ “Now it shall be, if you diligently obey the LORD your God, being careful to do all His commandments which I command you today, the LORD your God will set you high above all the nations of the earth. “Blessed shall be the offspring of your body and the produce of your ground and the offspring of your beasts, the increase of your herd and the young of your flock. The LORD will again (shub/sub) rejoice over you for good, just as He rejoiced over your fathers - This is a reversal of the last part of the description in Dt 28:63 “It shall come about that as the LORD delighted over you to prosper you, and multiply you, so the LORD will delight over you to make you perish and destroy you; and you will be torn from the land where you are entering to possess it. The prophet Zephaniah described this glorious day (to be realized in the Millennium) for the redeemed remnant of Israel declaring The LORD your God is in your midst, A victorious warrior. He will exult over you with joy, He will be quiet in His love, He will rejoice over you with shouts of joy. (Zephaniah 3:17+) Deuteronomy 30:10 if you obey the LORD your God to keep His commandments and His statutes which are written in this book of the law, if you turn to the LORD your God with all your heart and soul KJV - 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. if you obey the LORD your God Dt 30:2,8; Isaiah 55:2,3; 1 Corinthians 7:19 if you turn to the LORD your God Nehemiah 1:9; Lamentations 3:40,41; Ezekiel 18:21; 33:11,14,19; Acts 3:19; 26:20 Deuteronomy 30 Resources - Multiple Sermons and Commentaries OBEDIENCE IS THE FRUIT EXPECTED OF SALVATION If you obey the LORD your God to keep His commandments and His statutes which are written in this book of the law - The blessings previously described are conditioned on Israel's obedience (key idea in Dt 30:2, 8, 10, 17, 20). Obey (hear, listen, understand)(08085) shama means to hear (Adam and Eve hearing God = Ge 3:8, 10, Ge 18:10 = "overheard"), to listen (Ge 3:17, Ge 16:2 [= this was a big mistake and was the origin of Jews and Arabs!] Ex 6:9,16:20, 18:19, Webster's 1828 on "listen" = to hearken; to give ear; to attend closely with a view to hear. To obey; to yield to advice; to follow admonition) and since hearing/listening are often closely linked to obedience, shama is translated obey (1 Sa 15:22, Ge 22:18, 26:5, 39:10, Ex 19:5, disobedience = Lev 26:14, 18, 21, 27) or to understand. KJV translates shama "hearken" (196x) a word which means to give respectful attention. Of God's hearing in general or hearing our prayers (Hab 1:2, Ps 66:18, click here for more in the Psalms, cf God's hearing in Zeph 2:8, Ge 16:11, 17:20, 30:17, 22, Ge 21:17, 29:33, 30:6, 17, 22; Ex 2:24, Ex 16:8, 9, 12, Nu 11:1, 12:2). Shama means “to hear intelligently and attentively and respond appropriately." In other words to hear does not convey the idea of "in one ear and out the other!" The most famous use is the so-called "Shema" in Dt 6:4 Shama is a key word in Deuteronomy 30 translated obey (or obeying) in all but Dt 30:12,13 where it is translated hear - Deut 30:2, 8, 10, 12, 13, 17, 20. The greatest significance of the use of shama is that of relation of man to God, especially where the context speaks of obedience. Obedience is the supreme test of faith and reverence for God. (READ THAT AGAIN! IT IS THAT IMPORTANT!) The Old Testament conception of obedience was vital. It was the one important relationship which must not be broken. While sometimes this relation may have been formal and cold, it nevertheless was the one strong tie which held the people close to God. The significant spiritual relation is expressed by Samuel when he asks the question, “Hath Yahweh as great delight in burnt-offerings and sacrifices, as in obeying (shama) the voice of Yahweh? Behold, to obey (shama) is better than sacrifice, and to hearken than the fat of rams” (1 Sa 15:22). It was the condition without which no right relation might be sustained to Yahweh. This is most clearly stated in the relation between Abraham and Yahweh when he is assured “In thy seed shall all the nations of the earth be blessed; because thou hast obeyed (shama) my voice” (Ge 22:18). In prophetic utterances, future blessing and prosperity were conditioned upon obedience: “If ye be willing and obedient (shama), ye shall eat the good of the land” (Isa 1:19). After surveying the glories of the Messianic kingdom, the prophet assures the people that “this shall come to pass, if ye will diligently obey (shama) the voice of Yahweh your God” (Zec 6:15). On the other hand misfortune, calamity, distress and famine are due to their disobedience and distrust of Yahweh. OBEDIENCE TO GOD AND HIS WORD is never an option for believers. if you turn (shub/sub) to the LORD your God with all your heart and soul - This is the second of two conditional statements ("If"). Both speak to the condition of obedience which must be met in order to enjoy the blessings (e.g., the LORD your God will prosper you abundantly in all the work of your hand - Dt 30:9), but in the context (esp Dt 30:6) now Israel would have the power to obey ("circumcised heart"). Moody Bible Commentary - All the blessings that would have been withheld because of disobedience would be reinstated. Still, once again these future blessings would depend on Israel's obedience to the Lord and their relating to Him with their whole heart and soul. Cornerstone Biblical Commentary – The passage closes with what at first appears to be contrary to the message of grace just announced. Grammatically, Dt 30:10 begins with a conditional clause (ki, "if") and then goes on to suggest that all the aforementioned blessings will come if there is unequivocal obedience to the terms of the covenant (seper hattorah, "book of the law," clearly referring to the book of Deuteronomy) and if the people repent with all their being. There is, however, no conflict here, for it is true that fellowship with God depends on one's faith and obedience, but it is likewise crystal clear from this text that the ability to believe and to obey is an ability that God himself gives (cf. Eph 2:8-9; Titus 3:5). Merrill comments - The syntax of v. 10 is different, however, for the dependent clause is highly conditional. The question here is not when Israel would obey and turn to the Lord but if. That is, the issue here (as opposed to Dt 30:1–6) is not the eternality of the covenant relationship itself—a matter never denied in Scripture—but the benefits and blessings attached to covenant obedience in the present. If Israel historically did all that the Lord required by way of covenant observance (Dt 30:10), they could expect all the results listed earlier (Dt 30:7–9). When Israel did eschatologically all that the Lord made possible by way of covenant observance (Dt 30:1–2), they could expect all the results that followed (Dt 30:3–6).(New American Commentary – Volume 4: Deuteronomy.) Deuteronomy 30:11 "For this commandment which I command you today is not too difficult for you, nor is it out of reach KJV - For this commandment which I command thee this day, it is not hidden from thee, neither is it far off. UBS Translation - Moses said to the people of Israel: “These commandments that I am giving you today are not too difficult to understand or obey. Ps 147:19,20; Isaiah 45:19; Romans 16:25,26; Colossians 1:26,27 Deuteronomy 30 Resources - Multiple Sermons and Commentaries GOD'S LAW IS NOT TOO DIFFICULT TO UNDERSTAND OR OBEY For this commandment which I command you today is not too difficult for you (commandment - 3x Dt. 30:10, 11, 16) - What is this commandment to which Moses refers? It is all the laws and teachings Moses had given them (cf Dt 5:31), not just a single specific commandment. However there is a sense in which it could all be summed up as love God and love your fellow man (cf Lk 10:26, 27, 28). Kalland says this refers to "all the revelation of God given through Moses in the covenant-treaty." (Expositor's Bible Commentary) Keil agree that this commandment is "used as in Deut. 6:1 to denote the whole law." Eugene Merrill adds that commandment "is the commandment (miṣwâ) of the Lord, that whole body of stipulation that Moses was commanding that very day (v. 11). This single word “commandment” occurs regularly in Deuteronomy as a term denoting the entire covenant text (cf. Dt 4:2; 5:29; 7:9; 8:2, 6; 11:8, 13, 22, 27; 13:4, 18; 15:5; 26:13, 18; 27:1; 28:1, 9, 13; 30:8). (New American Commentary – Volume 4: Deuteronomy.)
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Spurgeon reminds us that "Behold is a word of wonder; it is intended to excite admiration. Wherever you see it hung out in Scripture, it is like an ancient sign-board, signifying that there are rich wares within, or like the hands which solid readers have observed in the margin of the older Puritanic books, drawing attention to something particularly worthy of observation." I would add, behold is like a divine highlighter, a divine underlining of an especially striking or important text. It says in effect "Listen up, all ye who would be wise in the ways of Jehovah!" In fact this book begins with the command to SEE -- and so in a sense the Spirit "bookends" Deuteronomy with the command to SEE! Have you seen Jesus? Do you see Him each morning? Do you see now by faith as you venture out each day walking by His Spirit? This is the way of the Lord. Walk ye in it! Be faithful and fruitful for the King! Do you see? See, I have placed the land before you; go in and possess the land which the LORD swore to give to your fathers, to Abraham, to Isaac, and to Jacob, to them and their descendants after them.' (Deut 1:8) See, the LORD your God has placed the land before you; go up, take possession, as the LORD, the God of your fathers, has spoken to you. Do not fear or be dismayed.' (Deut 1:21) See, I have set before you today - (Today - 7x in 7v - Dt 30:2, 8, 11, 15, 16, 18, 19) Today is mentioned here and immediately repeated in Dt 30:16 . Clearly, God's Spirit intends to show the hearer that there is some sense of urgency, for tomorrow may be too late (cf James 4:13, 14). One is reminded of the words addressed to first century Jews (and to every individual alive for that matter) in the letter to the Hebrews... Therefore, just as the Holy Spirit says, "TODAY IF YOU HEAR HIS VOICE, DO NOT HARDEN YOUR HEARTS AS WHEN THEY PROVOKED ME, AS IN THE DAY OF TRIAL IN THE WILDERNESS...13 But encourage one another day after day, as long as it is still called "Today," lest any one of you be hardened by the deceitfulness of sin. 14 For we have become partakers of Christ, if we hold fast the beginning of our assurance firm until the end; 15 while it is said, "TODAY IF YOU HEAR HIS VOICE, DO NOT HARDEN YOUR HEARTS, AS WHEN THEY PROVOKED ME."...7 He again fixes a certain day, "Today," saying through David after so long a time just as has been said before, "TODAY IF YOU HEAR HIS VOICE, DO NOT HARDEN YOUR HEARTS." (Hebrews 3:7-8-note, Hebrews 3:13-15-note, Hebrews 4:7-note) The words of the apostle Paul also come to mind... And working together with Him, we also urge you not to receive the grace of God in vain--2 for He says, "AT THE ACCEPTABLE TIME I LISTENED TO YOU, AND ON THE DAY OF SALVATION I HELPED YOU"; behold, now is "THE ACCEPTABLE TIME," behold, now is "THE DAY OF SALVATION"-- (2 Cor 6:1-2) Cornerstone Biblical Commentary – The truth here is precious and profound. The infinite and omniscient God of Israel can reveal and has revealed the mysteries of his saving purposes to a lowly, undeserving, and often hardhearted and unresponsive people. There is no need for any angelic or even human intermediation apart from the inspired prophets, like Moses, through whom the revelation came. The truth is not so obscure or elusive as to require interpretive savants. Israel's opportunities and responsibilities before Yahweh are not so esoteric that they cannot be apprehended and carried out. Rather, they are transparently clear and personalized. The community and all its members have unfettered access to the very mind and plan of the Almighty....But there must be a response to the proffer of grace. Moses therefore called the assembly to make a decision as to how they would respond to this gracious word of revelation. Using a figure of speech (a metonymy), in which the effect stands for the cause, Moses presented the options of life and good or death and disaster (so the Hebrew text)—that is, he extended choices which, when made, will result in one pair or the other. The choices are either to love the Lord or to reject him. Eugene Merrill - The challenge presented here is precisely the same as that given to the first generation of Israelites at Sinai (Exod 19:5–8) and is typical of the choices offered to those whom the Lord would call to salvation and service (cf. Josh 24:14–18; 1 Sam 12:19–25; 1 Kgs 18:21, 39; Matt 16:24; Mark 8:34; Luke 18:22)....“life and prosperity,” by way of metonymy, represent blessing in its most significant forms—quantity and quality of life (cf. Dt 4:1; 5:33; 8:1; 16:20; 30:6, 19–20). (New American Commentary – Volume 4: Deuteronomy.) Keil summarize Deut 30:15-20 - In conclusion, Moses sums up the contents of the whole of this preaching of the law in the words, “life and good, and death and evil,” as he had already done at Deut. 11:26, 27, in the first part of this address, to lay the people by a solemn adjuration under the obligation to be faithful to the Lord, and through this obligation to conclude the covenant afresh. He had set before them this day life and good (“good” = prosperity and salvation), as well as death and evil (רָע, adversity and destruction), by commanding them to love the Lord and walk in His ways. Love is placed first, as in Deut. 6:5, as being the essential principle of the fulfilment of the commandments. Expounding the law was setting before them life and death, salvation and destruction, because the law, as the word of God, was living and powerful, and proved itself in every man a power of life or of death, according to the attitude which he assumed towards it (vid., Deut. 32:47). נִדַּח, to permit oneself to be torn away to idolatry (as in Deut. 4:19). Deuteronomy 30:15-20 The High Cost of Living When I was young, I thought the cost of living in my parents’ home was too high. Looking back, I laugh at how ridiculous it was to complain. My parents never charged me a cent for living at home. The only “cost” was obedience. I simply had to obey rules like clean up after myself, be polite, tell the truth, and go to church. The rules weren’t difficult, but I still had trouble obeying them. My parents didn’t kick me out for my disobedience, however. They just kept reminding me that the rules were to protect me, not harm me, and sometimes they made the rules stricter to protect me from myself. The cost of living in the Promised Land was the same: obedience. In his final address to the nation, Moses reminded the people that the blessings God wanted to give them depended on their obedience (Deut. 30:16). Earlier he had told them that a good life would be determined by obedience: “Observe and obey … that it may go well with you” (Dt 12:28). Heavenly Father, may we not see obedience as a burden but as a privilege. Help us to be grateful for Jesus, who shows us how to live, and for the Holy Spirit, who empowers us to obey. The Bible is not a burden but a guide to joy-filled living. Deuteronomy 30:16 in that I command you today to love the LORD your God, to walk in His ways and to keep His commandments and His statutes and His judgments, that you may live and multiply, and that the LORD your God may bless you in the land where you are entering to possess it KJV - 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. to love Dt 30:6; Matthew 22:37,38; 1 Corinthians 7:19; 1 John 5:2,3 Deuteronomy 30 Resources - Multiple Sermons and Commentaries LOVE AND OBEY AND BE BLESSED In that I command you today to love the LORD your God - (a "paraphrase" of the "Shema" in Dt 6:5) Loving God (from the heart) was the way of life and prosperity. To walk in His ways and to keep His commandments and His statutes and His judgments - Walking and keeping are descriptions of obedience. Obedience is equated with loving God. In other words as it would be by their obedience to God that they would demonstrate they truly loved God. Jesus stated the same principle in John 14:15 declaring “If you love Me, you will keep My commandments. Keep His commandments - This phrase is scattered through the Old and New Testaments (see especially passages in 1 John)... Deuteronomy 7:9 "Know therefore that the LORD your God, He is God, the faithful God, who keeps His covenant and His lovingkindness to a thousandth generation with those who love Him and keep His commandments; Deuteronomy 8:2 "You shall remember all the way which the LORD your God has led you in the wilderness these forty years, that He might humble you, testing you, to know what was in your heart, whether you would keep His commandments or not. Deuteronomy 13:4 "You shall follow the LORD your God and fear Him; and you shall keep His commandments, listen to His voice, serve Him, and cling to Him. Deuteronomy 30:10 if you obey the LORD your God to keep His commandments and His statutes which are written in this book of the law, if you turn to the LORD your God with all your heart and soul. Deuteronomy 30:16 in that I command you today to love the LORD your God, to walk in His ways and to keep His commandments and His statutes and His judgments, that you may live and multiply, and that the LORD your God may bless you in the land where you are entering to possess it. Joshua 22:5 "Only be very careful to observe the commandment and the law which Moses the servant of the LORD commanded you, to love the LORD your God and walk in all His ways and keep His commandments and hold fast to Him and serve Him with all your heart and with all your soul." 1 Kings 8:58 that He may incline our hearts to Himself, to walk in all His ways and to keep His commandments and His statutes and His ordinances, which He commanded our fathers. 1 Kings 8:61 "Let your heart therefore be wholly devoted to the LORD our God, to walk in His statutes and to keep His commandments, as at this day." 2 Kings 23:3 The king stood by the pillar and made a covenant before the LORD, to walk after the LORD, and to keep His commandments and His testimonies and His statutes with all his heart and all his soul, to carry out the words of this covenant that were written in this book. And all the people entered into the covenant. 2 Chronicles 34:31 Then the king stood in his place and made a covenant before the LORD to walk after the LORD, and to keep His commandments and His testimonies and His statutes with all his heart and with all his soul, to perform the words of the covenant written in this book. Nehemiah 1:5 I said, "I beseech You, O LORD God of heaven, the great and awesome God, who preserves the covenant and lovingkindness for those who love Him and keep His commandments, Psalm 78:7 That they should put their confidence in God And not forget the works of God, But keep His commandments, Ecclesiastes 12:13 The conclusion, when all has been heard, is: fear God and keep His commandments, because this applies to every person. Daniel 9:4 I prayed to the LORD my God and confessed and said, "Alas, O Lord, the great and awesome God, who keeps His covenant and lovingkindness for those who love Him and keep His commandments, 1 John 2:3 By this we know that we have come to know Him, if we keep His commandments. 1 John 2:4 The one who says, "I have come to know Him," and does not keep His commandments, is a liar, and the truth is not in him; 1 John 3:22 and whatever we ask we receive from Him, because we keep His commandments and do the things that are pleasing in His sight. 1 John 5:3 For this is the love of God, that we keep His commandments; and His commandments are not burdensome. Merrill - The linkage between this passage and the Shema and its context, already noted earlier (v. 14), is confirmed by the appeal to “love the Lord your God,” a command that lies at the very center of the covenant relationship (Deut 6:5; cf. 5:10; 7:9; 10:12; 11:1, 13, 22; 13:3; 19:9; 30:6, 20; Josh 22:5; 23:11). What this means, as always, is to “walk in his ways and to keep his commands [miṣwôt], decrees [ḥuqqôt], and laws [mišpāṭîm]” (v. 16), that is, the covenant in all of its particulars (for the same three terms, cf. Dt 6:1; 7:11; 8:11; 11:1). (New American Commentary – Volume 4: Deuteronomy.) HERE IS THE PURPOSE: THAT YOU MAY LIVE That you may live and multiply, and that the LORD your God may bless you - This is the fruit of obedience from the heart. In John 14:21 Jesus took the physical blessings Moses described to the ultimate spiritual blessing declaring “He who has My commandments and keeps them is the one who loves Me; and he who loves Me will be loved by My Father, and I will love him and will disclose Myself to him.” Comment - A greater revelation or manifestation of Jesus Himself, regarding which there could be no greater blessing! In the land where you are entering to possess it - The promised land is possessed by love/obedience to God. In a similar way today the many promises of our Father are obtained by our obedience. We don't earn them, but God's grace bestows them to the obedient heart. Deuteronomy 30:17 "But if your heart turns away and you will not obey, but are drawn away and worship other gods and serve them KJV - But if thine heart turn away, so that thou wilt not hear, but shalt be drawn away, and worship other gods, and serve them; if your Dt 29:18-28; 1 Samuel 12:25; John 3:19-21 heart Dt 17:17; 1 Kings 11:2; Proverbs 1:32; 14:14; 2 Timothy 4:4; Hebrews 3:12; 12:25 Deuteronomy 30 Resources - Multiple Sermons and Commentaries BEWARE OF A CHANGE OF YOUR HEART! But (term of contrast) - In this contrast he is continuing the explanation of how to obtain the blessing and the curse, in this case how to obtain the curse. Notice that this is not a head issue, but a heart issue. The heart of the problem is usually the heart! The choice to live or to die, to be blessed or to be cursed is a choice of the heart, reflected in loving obedience or rebellious disobedience, but it always reflects a person's (volitional - of their own will) choice! And beware and do not be deceived for mere outward obedience will not please God, Who alone sees our heart (1 Sa 16:7). God pleasing obedience must come from within and is a reflection of faith that pleases Him (Hebrews 11:6-note). If your heart turns away - We turn away from God first in our heart and then with our actions. Isaiah used this same verb for turns away (Heb - panah) in describing all of us.. All of us like sheep have gone astray, Each of us has turned to his own way (our selfish desires, not God's desires for us); But the LORD has caused the iniquity of us all To fall on Him. (Isa 53:6+, cf Isa 56:11, Jer 2:27, 32:33, 46:21, ) We all need to continually heed the words of Solomon to... Watch over your heart with all diligence, For from it flow the springs of life. (Pr 4:23+) Turns away (06437)(panah) means basically to turn, usually physically turning (first use - Ge 18:22, Ex 7:23, 10:6, 32:15), but it has a number of meanings depending on the context. Vine has "to turn towards, turn back, turn around (Dt 1:40, 2:1, Dt 9:15), attach to, pass away, make clear." Of Moses looking this way and that (turning) (Ex 2:12, cf "looked toward the wilderness" Ex 16:10) before he kill the Egyptian! Figuratively of turning to idols, mediums, etc (Lev 19:4, 31, 20:6), of God "turning toward" Israel (favorably look upon them - Lev 26:9). To regard (turn to) an offering (Nu 16:15, cf Ps 102:17 = " He has regarded [turned to] the prayer"). Of circling Mt Sinai (Dt 2:3). Moses asking God not to "look at" (turn to) the sin of Israel (Dt 9:27). Of God turning (in a good sense) toward someone (Ps 119:132 = "Turn to me and be gracious,", cp Ps 25:16, 69:16, 86:16). Of evening approaching (turning) (Dt 23:11, cf morning dawning - Ps 46:5; "days have declined [turned]" = Ps 90:9, cf Jer 6:4). Of one's heart turning away from Jehovah (Dt 29:18, Lxx = ekklino = morally deviate from a righteous path.) Of God not turning to the proud (Ps 40:4). Solomon "turned to consider wisdom" (Eccl 2:12, because of Eccl 2:11 = "I considered or looked") Of preparing the way for the Lord ("Clear [panah] the way for the LORD" = Isa 40:3, cf Isa 57:14, 62:10, Mal 3:1). "Father have not turned back to their children" (Jer 47:3). Of the gate of the Lord's house which "faced eastward" (Ezek 11:1, cf Ezek 43:1, 17, 44:1, 46:1, 12, 19, 47:2) Panah is the Hebrew word the Spirit of God used to save Charles Haddon Spurgeon (see his testimony) when on a cold, winter day his heart was warmed by the command... “Turn (panah; LXX - epistrepho) to Me and be saved, (yasha'; LXX - sozo) all the ends of the earth; For I am God, and there is no other. (Isa 45:22) Here in Dt 30:17 the Lxx translates panah with the Greek verb methistemi (from meta = denoting change of place or condition + histemi =place, stand) which literally means to remove or transfer from one place to another and figuratively (as in Dt 30:17), as causing someone to change sides mentally or spiritually and in a bad sense (e.g., in Lxx of Josh 14:8 "made the heart of the people melt with fear" - changed the condition of their heart) The derivative word panim means face. Victor Hamilton - The basic meaning of the verb (panah), which appears most frequently in the Qal stem, is "to turn," but here it may assume a number of nuances. For example pānâ may mean "to turn towards" a direction (Deut. 2:3); a person (Jeremiah 50:16); a thing (Exodus 16:10). It may mean "to turn back" (Joshua 8:20); "to turn from" (Genesis 18:22); "to turn around" (Exodus 2:12); "to look for, expect" (Haggai 1:9); "to pay attention to, consider" (Job 6:28). (Theological Wordbook of the Old Testament) Gilbrant on panah - The verb pānāh, "to turn toward," "to prepare," is well attested in cognate languages. It literally refers to turning or heading in a particular direction (Deut. 2:3; Josh. 15:2, 7; 1 Sam. 13:17; 1 Ki. 17:3), though it also denotes changing direction (Deut. 10:5; 2 Sam. 1:7), facing a certain direction (1 Ki. 7:25; Ezek. 8:3; 43:1) and turning toward a person (Judg. 6:14; Job 21:5; Isa. 13:14; Jer. 50:16). Pānāh is associated with spiritual bearings as well. It rarely illustrates turning toward God (Isa. 45:22), instead indicating turning toward idols (Lev. 19:4; Deut. 31:18, 20; Hos. 3:1) or turning to one's own way rather than God's (Isa. 53:6). The Israelites were warned against turning to mediums and spiritists (Lev. 19:31; 20:6) or turning their hearts away from the Lord (Deut. 29:18). Later, they were accused of turning their backs, and not their faces, toward God (Jer. 2:27). The psalmist used pānāh in prayer in the sense of attentiveness (Pss. 25:16; 69:16), including several times as a plea to God for mercy (86:16; 119:132). God does not pay attention (pānāh) to the offerings of some (Num. 16:15; Mal. 2:13), but He will always respond (pānāh) to the prayer of the destitute (Ps. 102:17). In the Piel stem, pānāh means "to prepare" in the sense of clearing the way. Isaiah used pānāh in his prophecy, "Prepare the way of the Lord" (Isa. 40:3), which was quoted by John the Baptist in response to an inquiry as to his identity (John 1:23). John was the one who was sent to clear the path for Jesus' ministry. W E Vine on panah - Most occurrences of this verb carry the sense "to turn in another direction"; this is a verb of either physical or mental motion. Used of physical motion, the word signifies turning so as to move in another direction: "Ye have compassed this mountain long enough: turn you northward" (Deut. 2:3). Pānâhcan also mean to turn so as to face or look at something or someone: "And it came to pass, as Aaron spake unto the whole congregation of the children of Israel, that they looked toward the wilderness…" (Exod. 16:10). "Turning toward" something may also signify looking at, or seeing it: "Remember thy servants, Abraham, Isaac, and Jacob; look not unto [do not see] the stubbornness of this people, nor to their wickedness, nor to their sin" (Deut. 9:27). A further extension in meaning is seen in Hag. 1:9, where pānâ means "to look for," or to expect: "Ye looked for much, and, lo, it came to little…." Another focus of meaning is "to turn back" so as to see. This is found in Josh. 8:20: "When the men of Ai turned back and looked, behold…" (nasb). In other passages the verb means "to turn around," in the sense of to look in every direction. So Moses "looked this way and that way, and when he saw there was no man, he slew the Egyptian, and hid him in the sand" (Exod. 2:12). In the sense of "to turn around" pānâ is used of changing one's direction so as to leave the scene. So "the men turned their faces from thence, and went toward Sodom…" (Gen. 18:22, the first biblical occurrence of the verb). Used of intellectual and spiritual turning, this verb signifies attaching oneself to something. God commanded Israel: "Turn ye not unto idols, nor make to yourselves molten gods…" (Lev. 19:4); they should not shift their attention to and attach themselves to idols. In an even stronger use this verb represents dependence on someone: "… Which bringeth their iniquity to remembrance, when they shall look after [depend on] them …" (Ezek. 29:16). "To turn towards" sometimes means to pay attention to someone. Job tells his friends: "Now… look upon me; for it is evident unto you if I lie" (Job 6:28). In a still different emphasis the word connotes the "passing away" of something, such as the turning away of a day: "And Isaac went out to meditate in the field at the eventide…", he went out "at turning of the evening" (Gen. 24:63). Similarly the Bible speaks of the dawn as the "turning of the morning" (Exod. 14:27). The "turning of the day" is the end of the day (Jer. 6:4). Used in a military context, pānâ can signify giving up fighting or fleeing before one's enemies. Because of Achan's sin the Lord was not with Israel at the battle of Ai: "Therefore the children of Israel could not stand before their enemies, but turned their backs before their enemies, because they were accursed…" (Josh. 7:12). In the intensive stem the verb means "to remove," to take away: "The Lord hath taken away thy judgments, he hath cast out thine enemy…" (Zeph. 3:15). "To clear a house" (to set things in order) is often the means by which conditions are prepared for guests: "Come in, thou blessed of the Lord; wherefore standest thou without? for I have prepared the house…" (Gen. 24:31). Another nuance is "to prepare" a road for a victory march; Isaiah says: "Prepare ye the way of the Lord, make straight in the desert a highway for our God" (Isa. 40:3; cf. Matt. 3:3). (Vine's Expository Dictionary of Old Testament and New Testament Words) Panah - 124v - Usage: approaches(1), clear(3), cleared(1), cleared away(1), considered(1), dawn*(1), dawns(1), declined(1), declines(1), empty(1), face(2), faced(2), faced*(1), faces(3), facing(11), facing back(1), have regard(2), look(4), looked(9), prepare(1), prepared(1), regard(2), regarded(1), regards(1), return*(1), toward(1), turn(26), turn back(2), turned(40), turned around(1), turned away(1), turned back(2), turns(3), turns away(2), turns back(1). Gen. 18:22; Gen. 24:31; Gen. 24:49; Gen. 24:63; Exod. 2:12; Exod. 7:23; Exod. 10:6; Exod. 16:10; Exod. 32:15; Lev. 14:36; Lev. 19:4; Lev. 19:31; Lev. 20:6; Lev. 26:9; Num. 12:10; Num. 14:25; Num. 16:15; Num. 16:42; Num. 21:33; Deut. 1:7; Deut. 1:24; Deut. 1:40; Deut. 2:1; Deut. 2:3; Deut. 2:8; Deut. 3:1; Deut. 9:15; Deut. 9:27; Deut. 10:5; Deut. 16:7; Deut. 23:11; Deut. 29:18; Deut. 30:17; Deut. 31:18; Deut. 31:20; Jos. 7:12; Jos. 8:20; Jos. 15:2; Jos. 15:7; Jos. 22:4; Jdg. 6:14; Jdg. 15:4; Jdg. 18:21; Jdg. 18:26; Jdg. 19:26; Jdg. 20:40; Jdg. 20:42; Jdg. 20:45; Jdg. 20:47; 1 Sam. 10:9; 1 Sam. 13:17; 1 Sam. 13:18; 1 Sam. 14:47; 2 Sam. 1:7; 2 Sam. 2:20; 2 Sam. 9:8; 1 Ki. 2:3; 1 Ki. 7:25; 1 Ki. 8:28; 1 Ki. 10:13; 1 Ki. 17:3; 2 Ki. 2:24; 2 Ki. 5:12; 2 Ki. 13:23; 2 Ki. 23:16; 2 Chr. 4:4; 2 Chr. 6:19; 2 Chr. 13:14; 2 Chr. 20:24; 2 Chr. 26:20; Job 5:1; Job 6:28; Job 21:5; Job 24:18; Job 36:21; Ps. 25:16; Ps. 40:4; Ps. 46:5; Ps. 69:16; Ps. 80:9; Ps. 86:16; Ps. 90:9; Ps. 102:17; Ps. 119:132; Prov. 17:8; Eccl. 2:11; Eccl. 2:12; Cant. 6:1; Isa. 8:21; Isa. 13:14; Isa. 40:3; Isa. 45:22; Isa. 53:6; Isa. 56:11; Isa. 57:14; Isa. 62:10; Jer. 2:27; Jer. 6:4; Jer. 32:33; Jer. 46:5; Jer. 46:21; Jer. 47:3; Jer. 48:39; Jer. 49:8; Jer. 49:24; Jer. 50:16; Ezek. 9:2; Ezek. 10:11; Ezek. 11:1; Ezek. 17:6; Ezek. 29:16; Ezek. 36:9; Ezek. 43:1; Ezek. 43:17; Ezek. 44:1; Ezek. 46:1; Ezek. 46:12; Ezek. 46:19; Ezek. 47:2; Hos. 3:1; Nah. 2:8; Zeph. 3:15; Hag. 1:9; Mal. 2:13; Mal. 3:1 The same verb panah used above for their hearts turning away from God is used in the following passages to describe them turning to other gods. The principle is clear - when one turns from the true God, he turns to idols! There is no middle ground! Deuteronomy 31:18+ “But I will surely hide My face in that day because of all the evil which they will do, for they will turn to other gods. Deuteronomy 31:20+ “For when I bring them into the land flowing with milk and honey, which I swore to their fathers, and they have eaten and are satisfied and become prosperous, then they will turn to other gods and serve them, and spurn Me and break My covenant. Hosea 3:1+ Then the LORD said to me, “Go again, love a woman who is loved by her husband, yet an adulteress, even as the LORD loves the sons of Israel, though they turn to other gods and love raisin cakes.” And you will not obey (shama) - KJV = "thou wilt not hearken." ESV = "you will not hear," which is the more literal rendering of the Hebrew verb shama (to hear). The idea of shama is not simply to listen/hear, but to listen with intent to obey what is heard. The idea is to hear and to heed! But - Term of contrast. It signifies a change of direction, in this case from holiness to godlessness. Are drawn away - The power of idols is to draw one away from God. The Septuagint (Lxx) uses the verb planao (for the Hebrew verb nadach = drawn away) which is from plane which describes "a wandering" and gives us our English word "planet". Thus planao means literally made to wander and so to be led (passive voice here in Dt 30:17) astray. Planao in the passive voice (the Hebrew stem of nadach is Niphal which is also passive) which indicates an outside force or influence (e.g., the unregenerate heart in unbelievers in this context, but in other contexts referring to the power of sin) is causing the deception that leads one down the wrong path. The same verb drawn away (nadach) used in Dt 30:17 is also used earlier in a similar warning. Notice what it is that has the "drawing away" power: Deut 4:19 “And beware not to lift up your eyes to heaven and see the sun and the moon and the stars, all the host of heaven (IN ORDER TO WORSHIP THEM!), and be drawn away and worship them and serve them (NOTE SAME ORDER - LOOK, BE ENTICED, BOW DOWN AND BE MASTERED! cf Achan in Josh 7:21), those which the LORD your God has allotted to all the peoples under the whole heaven. Drawn away(seduced)(05080) nadach meaning to expel from a place of residence to another place, to drive away, to scatter to be exiled, be cast out, thrust out. In this passage in the Hebrew stem niphal, it means to be enticed, lured, drawn away, i.e., led astray to a sinful behavior and is used in this sense in Dt 30:17 and Dt 4:19+ = " “And beware not to lift up your eyes to heaven and see the sun and the moon and the stars, all the host of heaven, and be drawn away (nadach in niphal stem) and worship ( Lxx = proskuneo) them and serve them, those which the LORD your God has allotted to all the peoples under the whole heaven." And worship other gods and serve them - Worship is shachah rendered with the picturesque verb proskuneo in the Greek. Notice the timeless principle that what you worship will master you and you will become its slave! Do not be deceived! As the apostle John says "Little children, guard (phulasso in aorist imperative carries a sense of urgency and calls for dependence on the Holy Spirit to obey) yourselves from idols." (1 John 5:21+) Paul adds that believers are to "flee (pheugo in present imperative = make this your habitual practice - but only possible as we are filled with and enabled by the Holy Spirit enabled by the Spirit!) from idolatry." (1 Cor 10:14+) Worship (Bow down, prostrate) (07812) (shachah) means to bow down, to prostrate oneself, to crouch, to fall down, to humbly beseech, to do reverence, to worship. The idea is to assume a prostrate position as would in paying homage to royalty (Ge 43:28) or to the true and living God (Ge 24:26, Ps 95:6) or to dead "gods" (Dt 30:17). The English word prostrate is defined as being stretched out with one's face on the ground in adoration or submission. It is not just that the person has fallen down but pictures them lying at length or with their body extended on the ground and so lying in a posture which is reflective of genuine humility and adoration. Deuteronomy 30:18 I declare to you today that you shall surely perish. You will not prolong your days in the land where you are crossing the Jordan to enter and possess it KJV - 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. Dt 8:19,20; Dt 31:29; Joshua 23:15,16; Isaiah 63:17,18 Deuteronomy 30 Resources - Multiple Sermons and Commentaries DIVINE "EVICTION" DECREED! I declare to you today - (Today - 7x in 7v - Dt 30:2, 8, 11, 15, 16, 18, 19) these words introduce a formal, important statement. That you shall surely perish (repeated for emphasis - abad abad) - The Septuagint translates perish (abad) with apollumi which means to destroy utterly but not to caused to cease to exist. This divine, prophetic promise was conditioned on Israel's disobedience, which came to pass. This warning should have given them "holy chills" for it was the same solemn declaration Moses had declared earlier: “It shall come about if you ever forget (Literally "if forgetting, you forget" for emphasis)(shakach/shakah) the LORD your God and go after other gods and serve them and worship them (cf Dt 6:14+, Dt 7:4+), I (solemnly warn) testify against you today (The idea is “I want you to listen care fully to what I am saying") that you will surely perish. (this is very strong in Hebrew) (Deut 8:19+) Comment: In Deut 30:17 the pathogenesis of the apostasy was that their hearts would turn away. In Dt 8:19 the problem is that would become forgetful (see this Hebrew word shakach/shakah) Moses predicted their apostasy “For I know that after my death you will act corruptly and turn from the way which I have commanded you; and evil will befall you in the latter days, for you will do that which is evil in the sight of the LORD, provoking Him to anger with the work of your hands.” (Deut 31:29+) Nelson's NKJV Study Bible - The emphasis on today is remarkable in this passage (Seven times - Dt 30:2, 8, 11, 15, 16, 18, 19). Moses establishes here the best pattern for the preaching of the Word of God. Responses to God should not be delayed. Assuming that there will be a later day to respond to Him is dangerous thinking. Joshua in his last words shortly before dying issued these words of warning to the children of Israel... Joshua 23:15; “It shall come about that just as all the good words which the LORD your God spoke to you have come upon you, so the LORD will bring upon you all the threats, UNTIL He has destroyed you from off this good land which the LORD your God has given you. 16 “WHEN (NOT "IF") you transgress the covenant of the LORD your God, which He commanded you, and go and serve other gods and bow down to them, THEN the anger of the LORD will burn against you, and you will perish quickly from off the good land which He has given you.” Perish (lost, destroy, ruin; Lxx = apollumi = ruined) (06) abad is a verb meaning to to be destroyed, to be ruined, to be lost, to in a state of ruin and destruction pertaining to an object, including the death (Ex 10:7). Abad can mean literally to die, or, in the case of things, reputation, etc., to pass away. In a causative sense, abad means to destroy, to reduce to some degree of disorder. God’s destruction of evil, both threatened (Lev. 26:38) and realized (Nu 17:12); Israel’s destruction of the Canaanites and their altars (Nu 33:52; Dt. 12:2, 3); the perishing of natural life (Ps. 49:10; 102:26; Eccl. 7:15); the perishing of abstract qualities such as wisdom and hope (Isa. 29:14; Lam. 3:18); and an item or animal being lost (Dt. 22:3; Eccl. 3:6) Stephen Renn - Abad - It is first of all predicated of God’s people under divine judgment for rebellion against him, under the covenant curse. In particular, abad constitutes the inevitable fate of the Israelite people, who will perish in the process of being sent into exile (cf. Lev. 26:38; Dt 4:26; 8:20; 30:18; Jos. 23:13; Jer. 4: 9; 27:10; Eze. 25: 7). The people will also perish on account of their idolatry (cf. Dt 8:19; Jos. 23:16). Individuals or groups of people are also said to “perish” at the hand of God - Korah (Nu. 16:33); Ahab’s dynasty (2Ki 9: 8, cp Ps 2:12; Jer. 6:21; Mic. 4: 9; Jon. 3: 9. Nu 17: 2 expresses the fear of perishing. The enemies of Yahweh are said to perish as a consequence of judgment pronounced on them (cf. Nu 21:30; Jdg 5:31; Ps 9: 3, 6; 37:20; Isa. 41:11; Jer. 51:18 [Babylon]; Amos 1: 8 [Philistia]). Abad in Deuteronomy (note 4 times in chapter 28!) - Deut. 4:26; Deut. 7:10; Deut. 7:20; Deut. 7:24; Deut. 8:19; Deut. 8:20; Deut. 9:3; Deut. 11:4; Deut. 11:17; Deut. 12:2; Deut. 12:3; Deut. 22:3; Deut. 26:5; Deut. 28:20; Deut. 28:22; Deut. 28:51; Deut. 28:63; Deut. 30:18; Deut. 32:28; You will not prolong your days in the land where you are crossing the Jordan to enter and possess it - In short, their possession would not be prolonged. Prolongation of their days in the land was conditioned on their obedience. Here Moses prophecies their disobedience will result in their failure to prolong their days. God's word was fulfilled. It always is! The 10 northern tribes (so-called "lost tribes") were taken to exile in Assyria in 722 BC and the remaining 2 southern tribes (Judah and Benjamin) were taken into Babylon in 586 BC for a 70 year exile. Deuteronomy 30:19 "I call heaven and earth to witness against you today, that I have set before you life and death, the blessing and the curse. So choose life in order that you may live, you and your descendants, KJV - 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: CEV - Right now I call the sky and the earth to be witnesses that I am offering you this choice. Will you choose for the Lord to make you prosperous and give you a long life? Or will he put you under a curse and kill you? Choose life! NLT "Today I have given you the choice between life and death, between blessings and curses. Now I call on heaven and earth to witness the choice you make. Oh, that you would choose life, so that you and your descendants might live! I call heaven Dt 4:26; Dt 31:28; 32:1; Isaiah 1:2; Jeremiah 2:12-13; 22:29,30; Micah 6:1-2; 1 Timothy 5:21 that I have Dt 30:15; Dt 11:26 choose life Joshua 24:15-22; Psalm 119:30,111,173; Pr 1:29; 8:36; Isa 56:4; Luke 10:42 that Jeremiah 32:39; Acts 2:39 Deuteronomy 30 Resources - Multiple Sermons and Commentaries Related Passages: Deuteronomy 4:26+ I call heaven and earth to witness against you today, that you will surely perish quickly from the land where you are going over the Jordan to possess it. You shall not live long on it, but will be utterly destroyed. Deuteronomy 11:26+ “See, I am setting before you today a blessing and a curse: Deuteronomy 31:28+ “Assemble to me all the elders of your tribes and your officers, that I may speak these words in their hearing and call the heavens and the earth to witness against them. Joshua 24:15 “If it is disagreeable in your sight to serve the LORD, choose for yourselves today whom you will serve: whether the gods which your fathers served which were beyond the River, or the gods of the Amorites in whose land you are living; but as for me and my house, we will serve the LORD.” Proverbs 1:29+ Because they hated knowledge And did not choose the fear of the LORD. JUDGMENT IS COMING: CHOOSE LIFE I call heaven and earth to witness against you today (cf Dt 4:26, 31:28; 32:1; Isa 1:2; Mic 1:2) - Essentially all creation! One pictures the heavenly courtroom and witnesses are called to testify against the Chosen People! Heaven and earth in Deuteronomy - Deu 3:24 Deu 4:26 Deu 4:39 Deu 5:8 Deu 10:14 Deu 28:23 Deu 30:19 Cornerstone Biblical Commentary – Everyone and everything that God had made would bear witness to Yahweh's gracious offer and Israel's response. Never in the future could Israel deny with any credibility the decision she had made at this moment of truth. Bratcher on call heaven and earth to witness - the punishment that Moses is about to describe is so severe that he calls the whole universe to listen to what he is about to say. Among other peoples at that time it was common to call upon the gods to witness to what someone was about to say or do; here the whole world, as God’s creation, is to be witness. Merrill - In similar ancient Near Eastern legal transactions the witnesses usually were the gods of the respective litigants, but the monotheism of Israel's faith dictated that such appeal be to creation, to heaven and earth, for only it would endure into future ages. Such appeal to creation is attested elsewhere in the Old Testament when the Lord enters into some kind of formal legal encounter with his people (cf. Deut 4:26; 31:28; 32:1; Isa 1:2; Mic 1:2). (New American Commentary – Volume 4: Deuteronomy.) Cornerstone Biblical Commentary on today (Today - 7x in 7v - Dt 30:2, 8, 11, 15, 16, 18, 19) – To underscore the urgency of the need to make a choice and to be prepared to live with its consequences, Moses once more drew attention to the present moment by using the word "today". No longer could Israel vacillate; the day of decision had come, the time when the destiny of individuals and, indeed, of the whole covenant community was to be settled one way or another. TODAY reminds me of Paul's solemn exhortation in 2 Cor 6:1-2+ And working together with Him, we also urge you not to receive the grace of God in vain– 2 for He says, “AT THE ACCEPTABLE TIME I LISTENED TO YOU, AND ON THE DAY OF SALVATION I HELPED YOU.” Behold, now is “THE ACCEPTABLE TIME,” behold, now is “THE DAY OF SALVATION” THOUGHT - Is TODAY the day you choose life in Christ and change your eternal destiny in the "twinkling of an eye?" Heaven and Earth - In ancient Near Eastern treaties the gods are typically called to witness as ones who would be able to adjudicate any failures to adhere to the terms. Here heaven and earth are not understood as deified, but, representing the entire created universe, they signify that the agreement is intended to endure long beyond human life spans. A clearer indication of the implications can be seen in the fuller wording of Psalm 89:28–29, 34–37 (see also Jer 33:20–21). (IVP Bible Background Commentary page 176) That I have set before you life and death, the blessing and the curse - Life and blessing for obedience. Death and curse for disobedience! These are in essence the only two options not just for Israel but for every person ever born! In Psalm 1:6 (cf Jesus' two roads Mt 7:13-14 noted above) we see these two ways leading to two eternal destinies, eternal life or eternal death: For the LORD knows the way of the righteous, But the way of the wicked will perish. Merrill has an interesting comment - Obedience brings life in all its fullness whereas disobedience causes the greatest curse of all, death now and forever (v. 19). The appeal, therefore, was to choose life so that life might result. Underlying this rather cryptic way of expressing the matter is the expanded idea of choosing to obey God, for doing that brings the greatest of all blessings, life itself. One cannot choose life (or even death), but he can choose a path that will lead to one or the other (cf. Matt 7:13). (New American Commentary – Volume 4: Deuteronomy.) So choose life in order that you may live, you and your descendants - Moses in kindness forces the decision, urging them to choose life! Note how their decision to obey or disobey would impact subsequent generations! Beloved, do not be deceived, for your and my decisions (good and/or bad) today will impact those who come after us in the future! Whybray - The notion of choice, with its implication of freedom to determine one's own actions or mode of life, is one which is characteristic of Deuteronomy. God chooses, but human beings also have that freedom.